clamour rise vppe againste vs lette this comforte and satisfie vs that which is accounted euill vppon earth is pronounced good from heauen 11. You haue the poore alwayes with you Christ doth not simply defend the anoynting that we shuld follow the same but declareth that there was a cause wherfore it was acceptable to god It is coÌ„uenieÌ„t y t this shuld be wise obserued least that togither with the papists we should preposterously deuise sumptuous rites for the worshipping of God for wheÌ„ they heard that Christ would that Mary should anoynt him they imagined that he was delited with incense waxe candles magnificall ornaments and such like pomps For this cause they had al their glorious ceremonies they thought that they could not worship God aright if they should not laâ—â— out into great charges But christ doth plainly except here that the thing which pleased him to be done once shoulde not be accepted of him if it were done afterwards For when he sayth that the pore shuld be alwais in the world he distinguisheth betwene the daily worship which should be vsed amongst the faithfull that extraordinary which ceased at hys ascension into heauen VVould we bestow our mony wel vpon true sacrifices let vs bestow it vpoÌ„ the pore For Christ sayth that he shal not be alwaies with vs to be worshipped with outward pomps VVe know assuredly by experience of faith we fele that he is present with vs by spiritual power grace but he is not visibly conuersant amongst vs to receiue earthly honors at our haÌ„ds So they are outragious obstinat which doe thrust vpon him fantastical charges against his will and he refusing the same Also by that he saith the pore shal be alwaies we do hereby gather that it is not by fortune that many do want but by the determinate couÌ„sel of God they are left amongst vs for vs to exercise our charity vpoÌ„ them The sum of this place is this though the lord coÌ„mandeth that we all that we haue should be dedicated to him yet he requireth not any other worshippe to be bestowed vppon him but that which is spirituall which requireth no outward expeÌ„ces but rather wold that those things should be bestowed vppon the poore which of superstition hadde beene fondly bestowed vpon his worship 12. Shee did it to bury mee Christ by these wordes confirmeth that we said that the pretious oyntment was accepted not for the sauour of it but only in respect of the burial namely because that by this signe he wold declare that his graue shoulde yelde forth a pleasant sauour so as it shoulde breath life and saluation into all the worlde Therefore Iohn praiseth Mary because that she had reserued that oyntment for the day of his burial But after that the perfecte truth of this figure appeared Christ come out of the graue he did not only perfume one house but all the worlde with the comfortable quickening sauour of his death it were a childishe thing to reiterate that which had neither reason nor profit 13. VVhersoeuer this gospel shal be preached He foretelleth that this deede of Mary shoulde be honoured for the doctrine of the gospell shal be praised VVherby we gather that our workes are not valued after the opinion of men but by the testimony of the woorde of God And in this he sayeth that the memoriall of her shall be renowmed throughout the whole worlde he doeth by this comparison sharply reproue his disciples for by the consent of all people yea euen straungers and such as dwell in the farthest partes of the world this deede shall be praised which these present were so froward to condemne Christ doth also louingly reprooue his disciples because they thought not so honourably of his kingdome as was meete But by this sentence is the callinge of the Gentiles testified whereuppon oure saluation is established But howe the Gospell shoulde be preached throughout the worlde we haue shewed before Math. 24. Matth. 26. Mark 14. Luk. 22. 14. Then one of the twelue â—alled Iudes Iscariot went vnto the chife priestes 15. And saide what will ye giue me and I wil delyuer him vnto you and they appoynted vnto him thirty peeces of siluer 16. And from that time he sought oportunitie to betray him 17. Now on the firste day of the feast of vnleauened bread the Disciples came to Iesus saying vnto him where wilt thou that wee prepare for thee to eate the Passeouer 18. And he said goe into the Citie to such a manne and say to him the maister saieth my time is at hand I will keepe the Passeouer at thine house with my diciples 19. And the Disciples did as Iesus had giuen theÌ„ charge and made ready the Passeouer 20. So when the euen was come he sat down with the twelue 10. Then Iudas Iscariot one of the twelue went away vnto the high priestes to betray him vnto them 11. And when they heard it they were glad and promised that they would giue him money therefore hee sought how hee might conuenientlye betray him 12. Now the first day of vnleauened bread when they sacrificed the Passeouer his disciples saide vnto him where wilt thou that we go and prepare that thou maist eat the Passeouer 13. Then he sent forth two of his disciples and saide vnto them go ye into the citie there shal a man meete you bearinge a pitcher of water follow him 14. And whither soeuer hee goeth in say yee to the goodman of the house the master saith where is the lodginge where I shall eate the Passeouer with my disciples 15. And he wil shew you an vpper chamber which is larg trimmed and prepared there make it ready for vs. 16. So his disciples went forth and came into the citie and found as he had said vno theÌ„ made ready the Passeouer 17. And at euen hee came with the twelue 3. Then entred Sathan into Iudas who was called Iscariot and was of the number of the twelue 4. And he went his way communed with the â—ie priests and captaines how hee might betray him to therâ— 5. Si they were glad and agreed to giue him money 6. And he coÌ„sented sought oportunitie to betray him vnto them when the people were away 7. Then came the day of vnleuened bread when the Passeouer must be sacrificed 8. And hee sent Peter and Iohn saying go and prepare vs the Passeouer that we may eat it 9. And they saide to him where wilt thou that we prepare it 10. Then he said vnto them behold when ye be entred into the citie there shall a manne meete you bearing a pitcher of water followe him into the house that he entreth in 11. And say vnto the good man of the house the mayster saieth vnto thee where is the lodging where I shal eate my Passeouer with my disciples 12. Then he shall shew you a great hie chamber trimmed there make ready 13. So they went found as he had
in such sort as wee feele it For bread doth not beginne the life but it cherisheth and preserueth the life which is begun But we doe not only retaine life through the benefite of Christe but wee haue the beginning of life through hym VVherefore the similitude is vnproper in some respect But in this there is no absurditie because Christ frameth his talke according to the circumstance of the talke had before The question was mooued whether Moses or Christ himselfe was more excellent in feeding men This is the selfe same reason why hee doth only call it bread because they did only obiect Manna vnto him therfore it was sufficient for him to set against the same another bread The doctrine is simple that our soules do not liue by an inward power that I may so say but that they do borow life of Christ. Hee which commeth vnto me Now he defineth the manner of eating namely when as we receiue him by faith Neither doth it any whit profite the vnbeleeuers that Christ is the bread of life because they continue alwayes emptie but Christ is made our bread then when as wee come hungrie vnto him that he may fill vs. To come vnto Christ and to beleeue haue all one signification in this place but in the former worde the effect of faith is expressed namely that being enforced with the feeling of our pouertie we flie vnto Christe to aske life Furthermore they who gather out of this place that the eating of Christe is nothing els saue faith onely they reason scarse fitly enough and to the purpose I graunt indeed that we eate Christ no otherwise saue only by beleeuingâ— but the â—ating it selfe is rather an effect or fruite of faith then faith Neither doth faith behold Christe alone as being a far off but it imbraceth him that he may be made ours dwell in vs it maketh vs to grow into one body with him to haue one life with him and finally to be one with him Therefore it is true that Christ is eaten by faith alone so that we do also vnderstand after what sort faith ioyneth vs with him Hee shall neuer bee a thirst This seemeth to be added contrary to reason because it is not the office of bread to quench thirst howsoeuer it doeth satisfie hunger Therfore Christ doth attribute more to bread then the nature thereof doth beare I haue alreadie said that he doth only vse the word bread namely because the comparing of Manna with his heauenly power whereby our soules are holden in life did so require In the mean-while he vnderstandeth by bread all the whole summe of food and that according to the common custome of his countrie For the Hebrewes doe take this phrase to eate bread by Synecdoche for to suppe or dine when as we aske our daylie bread we comprehend vnder the same drinke the other parts of our life Therfore the meaning of the words is this whosoeuer shal resort vnto Christe that he may haue life of him he shal want nothing but shall haue sufficient nourishment to maintaine life with 36 But I haue said vnto you Now doth he blame them because they doe wickedly reiect the gift of God which is laid open vnto them And this is too too wicked contempt of god to reiect that which some man doth acknowledge to be giuen by him Vnlesse Christ had made his power knowen vnto them had manifestly declared that he came from god the colour of ignorance might haue extenuated their fault but in that they refuse his doctrine whom they did before confesse to be the Messias of the Lord it is extreeme vnthankfulnes Truly it is true that men doe neuer so resist God of set purpose that they think that they haue to deale with God VVherunto appertaineth that of Paul They would neuer haue crucified the Lord of glory if they had knowen him But the vnbeleeuers because they are blind when they behold the light are worthily said to see that which vanisheth streightway out of their sight because SataÌ„ doth darken their mindes This is questionles that when as he said that they saw he meant not the bodily sight but doth rather touch their voluntarie blindnes in that they might know what he was vnlesse their owne wickednes had letted them 37 VVhatsoeuer the father giueth me Least their vnbeliefe shoulde any whit discredit his doctrine he saith that the cause of so great stubbornenesse is because they are reprobates strangers from the flocke of God Therfore he doth distinguish the elect from the reprobate in this place that his doctrine may neuerthelesse retaine the authoritie although it be not beleeued of many For the wicked do both speake euill of the word of God and do make no account therof because they are not touched with the reuerence of it and many weaklinges and ignorant men doe doubt whether it be the word of god or no because a great part of the world doth refuse it Christ remoueth this stumbling block when as he saith that they are not his whosoeuer doe not beleeue that it is no maruel if such haue no feeling of the truth of God but that all the children of god do imbrace it First of all he saith that they come vnto him whoÌ„soeuer his father giueth him By which words he meaneth y t faith is not in mans choyse will that this man or that may beleeue generally or by chaunce but that God doth choose those whom he may giue vnto his sonne as it were from hand to hand For when hee saith that all that commeth whatsoeuer is giuen we gather therby that all men are not giuen Againe we gather that God doth work with so great efficacie of y â— spirite in his elect that none of them can fall away For the woorde giue importeth as much as if Christ had said whom the father hath chosen them doth he regenerate and he doth appoint them vnto me vnto the obedience of the gospel And him that commeth vnto mee This is added for the comfort of the godly that they may certainly persuade theÌ„selues that they haue accesse vnto Christ through faith and that also they shall be courteously entertained so soone as they haue once committed them selues vnto his tuition whereupon it followeth that the doctrine of the gospel shall bring saluation vnto all the godly because no man offereth himselfe to be Christ his disciple who may not againe perceiue trie that he is a faithful and good teacher 38 Because he came downe from heauen This is a confirmation of the next sentence that we do not seeke Christ in vaine For faith is a worke of God wherby he sheweth that we are his and he appointeth his sonne to be the gouerner of our saluation This was the only purpose of the sonne to fulfill his fathers commandement Therfore he wil neuer cast off those whom the father sendeth VVherby it is plainely prooued that faith shall neuer be voide VVhereas
as if men did preuent God with theyr loue which is an absurde thing for when as we were enemies he reconciled vs vnto himselfe Rom. 5. 10. And the woordes of Iohn 1. Io. 4. 10. are well knowne not that we loued him first but that he loued vs first But he disputeth not in this place of the cause and the effect Therfore it is falsely gathered that the loue wherewith we embrace Christ goeth before the loue of God towards vs in order For Christes only meaning is this that all those shall bee blessed which shall loue him beecause they shall be loued of him and his father againe not that God beginneth to loue thē then first of al but because they haue some testimony of his fatherly loue engrauen in their heartes To the same end tendeth that mēber which followeth immediately I will show my selfe vnto him Knowledge goeth before loue I confesse but Christe meant thus much that hee wyll graunt vnto the pure woorshippers and obseruers of his doctrine that they shall goe forward dayly in fayth that is I will make them drawe neerer more familiarly vnto me Gather hence that the fruite of godlynes is going forwarde in the knowledge of Christe For he that hath promised that he will giue vnto him that hath reiecting hypocrites hee maketh all those to goe forward in the faith whoe haue imbraced the doctrine of the Gospel from their hart and do frame themselues wholy to obey him And heereby it commeth to passe that seeing many goe backward we can scarse see euery tenth person go forward in the right course beecause the greater part is vnworthy to haue Christe to reueale himself vnto it Note here that greater knowledge of Christ is set before vs as a singuler reward of our loue toward Christe wherupon it followeth that it is an vncomparable treasure 22. Iudas saieth vnto him It is not without cause that hee asketh whye Christ containeth his light amongst a fewe who is the sonne of righteousnes by whom all the whole world ought to be lightened Therefore it seemeth to be an vnmeete thing that hee should shew forth his bright beames onely vnto a few and should not spread abroade his brightnesse euerye where without difference Christe his aunswere dooth not expounde the whole question beecause there is no mention made there of the first cause why Christe dooth keepe himselfe close from the more parte when as he reuealeth himselfe vnto a fewe For to say the trueth hee founde all menne a like at the beeginning that is altogeather strangers from him wherefore hee canne chuse none that loueth him but he chuseth of his enemies that he may bende their heartes to loue him but hee chuseth of his enemies that hee maye bende their heartes to loue him Yet would hee not touch that difference at this present beecause it serued not for his purpose His meaning was to exhort his Disciples vnto the earnest study of godlines that they might goe forward the better in the fayth Therefore he was contented to distinguishe them by this marke from the worlde that they keepe the doctrine of the gospel And this marke followeth the beginning of fayth because it is the effect of calling Christ had admonished the disciples else wher of his free calling and hee putteth them in minde of the selfe same thing afterwarde hee dooth now onely bydde them studie to keepe his doctrine and to lead a godly life Furthermore Christ sheweth in these woordes how we doe rightly obey the Gospell to witte when our dueties and externall actions doe arise from the loue of him For the handes the feete and the whole bodie labour in vaine vnlesse the loue of God doe reigne in the heart that it may gouerne the externall members Now forasmuch as it is certeine that we doe keepe Christes commaundementes inasmuch as wee loue him it followeth that the perfect loue of him canne be found no where in the world because there is no man that canne keepe his commaundements perfectly Yet God accepteth their obedience who desire with a sincere endeuour to attaine vnto this marke 23. My father will loue him VVe haue already declared that the loue of GOD is not placed in the seconde order as if it didde followe our godlynesse as the cause of loue but that the faithfull may be fully perswaded that God accepteth that obedience which they doe to the Gospel and they maye euer nowe and then looke for newe encreasings of giftes VVee will come vnto him whiche loueth mee that is hee shall perceiue that the grace of GOD abydeth in him and hee shall bee encreased daylye more and more with the giftes of GOD. Therefore he speaketh of loue not of that eternall loue wherewith hee embraced those that were not yet borne beefore the creation of the worlde but after that he fealeth the same in our heartes when as he maketh vs partakers of his adoption Moreouer hee meaneth not the firste illumination but those degrees of fayth whereby the faythfull muste goe forwarde continuallye according to that of Matthew 13. 12. To him that hath shal be giuen Therefore the Papistes doe falsly gather out of this place the double loue wherewith we loue GOD. They fayne that wee loue GOD naturally before hee dooth regenerate vs by his spirit and that by this preparation wee deserue the grace of regeneration As if the scripture dooth not teach euerye where and experience it selfe dooth crye that wee are altogether turned awaye from GOD and infected and filled with the hatred of him vntill suche time as hee chaung our hearts Therfore we must note that purpose of Christ that he his father will come that they maye confirme the faithfull in the perpetuall hope of grace 24. Hee that loueth not mee Beecause the faythfull are mingled amongste the vnfaythfull and they muste needes bee tossed with diuerse stormes as in the raginge seaes Christe confirmeth them againe with this admonition that they bee not carried awaye with euil examples as if hee shoulde saye regarde not the worlde so that you depende thereuppon beecause there will alwayes bee some which will despyse mee and my doctrine but holde faste that grace euen vntyll the ende which you haue once embraced Neuerthelesse hee giueth vs also to vnderstande that the worlde is iustlye plagued for the vnthankfulnes which is in it when as it perisheth in blindnesse when it bewrayeth wicked hatred against Christe through the contempte of true ryghteousnesse And the woorde which yee heare Leaste the Disciples shoulde fainte and fayle through the stubbernnesse of the worlde hee purchaseth aucthoritie to his doctrine againe when as hee testifieth that it is of God and that it is not feigned by manne vppon the earth And in this consisteth the strength of our fayth if wee knowe that God is our guide and that wee are grounded no where else saue onely in his eternal trueth Therfore howsoeuer the worlde dooth goe madde with frowardnesse yet let vs followe Christe
the person of y e mediator who appeared for a time vnder the person of a seruaunt And now hee commaundeth his Disciples to lift vp their senses straightway into heauen whenas they shall begin to lacke externall ayde VVhereby we gather that Christ doth no lesse keepe the faithfull at this day then in times past but after another sort because his diuine maiestie appeareth manifestly in them VVhom thou hast giuen mee He vseth the same argument againe that it is an vnmeete thing that the father should cast away those whome his sonne kept at his commaundement euen vntil the end of his ministerie as if he should say I haue faithfully executed perfourmed that which was enioyned mee by thee least any thing should perish in my hande nowe seeing that thou takest that againe which thou hadst giuen me to keepe it is thy part and duetie to prouide that it may remaine safe VVhereas he acepteth Iudas he doth it not without reason For although he was not of the elect and of the true and naturall flocke of God yet the dignitie of his office did beare that shew Neither would any man haue thought otherwise of him so long as he stood in such an excellent order It is therefore concerning the Grammer an vnproper exception but if we weigh the matter it was requisite that Christe shoulde speake thus according to the common meaning of men And least any man should thinke that the eternall election of God was any whit weakened in the destruction and ruine of Iudas hee added also that he was the sonne of perdition By whiche wordes he giueth vs to vnderstand that God knew long agoe his fall which happened sodainly in the sight of men For the Hebrewes doe call him the sonne of perdition which is a lost man or giuen ouer to destruction That the Scripture might bee fulfilled This is referred vnto the next sentence Iudas fell away that the scripture might be fulfilled But a man shall falsly gather thence that the falling away of Iudas is rather to bee imputed to God then to himselfe because he was necessarily enforced to doe it by reason of the prophesie For the euent of thyngs must not bee ascribed vnto the prophesies therefore because it was foretolde therein For doubtlesse the Prophetes denounce nothing els but that which should come to passe though they held their peace Therfore we must not set the cause of thinges thence I confesse that there is nothing which commeth to passe but it is ordeined of God but the question is now only concerning the scripture whether the foretelling and prophesies doe lay any necessitie vpon men or no which I haue already shewed to be false For Christe intendeth not to lay the cause of Iudas his destruction vpon the scripture but he meant only to take away the matter of offence which might haue shaken many weake soules and the meanes whereby he taketh it away is because the spirite of GOD hath testified in times past that it should so come to passe For we are almost afraid when we see and heare new thinges which come sodainly This is a verie profitable admonition and such as reacheth farre For how commeth it to passe at this day that most men do faint by reason of offences saue onely because they remember not the testimonies of the scripture wherewith God hath well armed his whilest that he hath in time foretold what euils soeuer they should see 13 These thingsspeake I in the worlde Chirst sheweth here that he praied not for the Disciples so earnestly as if he did doubt of or were careful sory for their state to come but rather that he might remedie their carefulnesse and heauinesse VVe knowe howe greatly our mindes are bent vnto externall helpes if wee can espie any offer themselues wee catch them greedily and doe not suffer our selues to bee pluckt away from them easilie Therefore Christe prayeth vnto his father in presence of the Disciples not that he needeth to say any thing but that he may take from them doubting I speake saith hee in the worlde that is when they heare mee that their heartes may be quiet For their safetie was alreadie in safegarde seeing that Christ had put it into the hand of God He calleth that his ioy which the Disciples should conceiue from him or if you will haue it more briefly whereof he is the authour cause and pledge For there is nothing but feare and vnquietnesse in vs and we haue peace and quietnesse in Christ alone 14 I haue giuen them thy worde and the world hath hated them because they are not of the worlde as I am not of the world 15 I doe not aske that thou shouldest take them out of the worlde but that thou shuldest keepe them from euill 16 They are not of the world as I am not of the world 17 Sanctifie them in thy truth thy worde is the truth 18 As thou hast sense mee into the worlde I haue also sent them into the worlde 19 And I sanctifie my selfe for them that they also may bee sanctified in the truth 14 I haue giuen them thy worde Hee commendeth the disciples to the father for another cause because they haue neede of his helpe because the worlde hateth them Hee doth also set downe the cause of the hatred because they haue embraced the worde of God which the worlde cannot away with as if hee shoulde say It is thy part to defend them who are hated of the world for thy wordes sake VVe must now remember that we harde lately that the ende of this prayer is that Christ his ioy may be fulfilled in vs. Therefore so often as the furie of the worlde is kindled against vs in such sort that we seeme not to bee farre from destruction let vs straightway learne to hold vp this buckler that God will neuer forsake those who labour for the Gospell Hee saith that the Disciples are not of the worlde because they are separated from the worlde whomsoeuer he regenerateth by his spirite Therefore God wil not suffer his sheepe to wander amongst wolues but he sheweth himselfe to be their pastour 15 I doe not aske that thou shouldest take them out of the worlde He teacheth wherein the safetie of the godly consisteth not that beeing exempted from all trouble they shoulde liue at ease and daintily but that they may remayne safe in the middest of daungers through Gods helpe Neither doth he tell his father what is expedient but hee doth rather prouide for the infirmitie of those that be his that they may temper their petitiōs which for the most part passe their boundes by this way and meanes which he prescribeth In summe he doth not promise the disciples his fathers grace y t it may set thē free from all care labour but he promiseth them such grace as may minister vnto them inuincible strength against their enemies may not suffer thē to be ouerwhelmed with the huge heape of combates which they
beginning of godlines 595. 38. Gods goodnesse to bee imitated of vs 505. 21. Gods arme for his strength or power 37. 51. Gods right hande what 721. 64. The knowledge of GOD is onely from Christ 312. 27. Gods counsell secrete 349. 13. 540. 23 580. 42. Gods counsell for the doctrine of the gospel 298. 30. Two sortes of the contemners of God 212. 6. Gods worshippe to be framed according to his word 86. 23. 437. Gods worship spirituall 85. 11. 245. 13. 437. 7. 566. 13. 5. 99. 32 Gods giftes not to bee neglected 338. 27. The communication of the gifts of God 260. 8. Gods giftes not to be abused 394. 10. 553. 13. 664. 48. Faith alone sanctifieth Gods giftes in vs 413. 19. Gods example how farre to be folowed 185. 45. what it is to haue the faith of GOD 570 21. GODS couenaunt with the fathers of hys free grace 40. 46. 7◠65. 22. Gods glorye how much to be esteemed 104. 48. 191. Gods glorye the fruite of miracles 260. 27. Gods grace free 534. 8. Gods grace striueth with the malyce of men 416. 58. Gods grace in Aungelles and men to bee praised 39. 48. Gods grace preuenteth vs 37. 49. 211 6. 390. 11. 493. 20. 506. 25. 548. 5. Gods fauour towarde his 17. 20. 29. 36. 47. 73. 194. 11. 250. 18. 333. 33. 376. 2. 377. 6. 494 20. 22. 506. 25. Gods iudgement secrete 480. 81. Gods prayses are to be sette forth 74. 13. 14. 94. 38. Gods mercy eternal 36. 49. Gods mercy the foundation of repētance 109. 2. The knowledge of Gods mercy the beeginng of repentaunce 493. 17. Gods mysteries with reuerence to be receiued 104. 49. 304. 21. 305. 33. The reprobate vnderstand not Gods misteries 347. 11. Gods name why called holy 39. 49. The hallowing of Gods name what it is 192. 9. Gods workes not sleightly to bee considered 23. 29. 42. 65. 77. 19. 254. 43. 256. 34. 450. 33. Gods power not tirannical 38. 52. Gods power not bounde to meanes and helpes 448. 32. Gods power howe to be considered 30. 37. 116. 9. 304. 21. Gods foreknowledge howe to be considered 686. 24. with Gods presence the godly are moued after one sort the vngodly after another sort 9. 12. 23. 30. 72. 10. 147. 8. 135. 16. Gods promises somtimes admit an exception 210. 11. that which is proper to God is somtimes attributed to men 498. 15. Gods prouidence toward euery perticular creature 205. 26. 282. 29. Gods prouidence how to be weighed 38 52. 69. 191. 9. 205. 26. 259. 23. 277. 19. 282. 29. 374. 15. 406. 7. 686. 4. 700. 36. 719. 5. 730. 10. Gods kingdom what it is 193. 10. Gods kingdom the ouerthrow of Satan 329. 29. Gods woord annexed to the sacramente 110. 3. Gods word subiect to taunts and scornes 395. 14. Gods word cannot be contemned without punishment 141. 24. VVherefore GOD woulde haue hys word preached to the reprobat 621. 34. The efficacy of Gods word 422. 24 look the force of Christ his voice Gods trueth hath the vpper hande of the vnfaythfulnes of men 64. 22. Gods will the chiefest rule of righteousnes 311. 26. 648. 25. Gods will one and simple in respect of it selfe 193. 10. 628. 37. Gods will two manner of wayes proposed vnto vs in the scripture ibid. To do the will of God what it is 223. 21. 340. 48. To liue to God what it is 591. 38. Sometimes affections bee attributed to God 626. 37. For God no lawe is to bee prescribed in bestowing of his benefites 142. 25. VVho are said to iustifie God 298. 29. To tempt God what it is 132. 7. 451 1. 534. 1. 746. 25. the exercises of godlines 93. 37 245. 13 The dueties of godlines are not contrarie one to another 316. 5. Good mingled with the bad 365. 47. 671. 32. The Gospel is the scepter of Christs kingdome 272. 14. The gospel a ful perfectiō of the law 166 17. The Gospel was not written of Math. in the Hebrew togue 82. 6. why the gospel is compared vnto fire 666 49. The gospel ouerthroweth not pollitik estate 119. 12. How the gospel is cause of dissention 285 51. The gospel giueth not libertie to sin 314 29. Why the Gospel at this day bringeth not forth fruit in many 346. 2. The gospel according to the flesh contēptible 71. 8. It is called the Gospel of the kingdom frō the effect 148. 23. why the Gospel is preached in the world 640. 14. The Gospel of Nicodemus a fable 2. 1. Foure sortes of hearers of the Gospel 353. the difference of the hearers of the gospel from whence 346. 9. The cōmendation of the Gospel 139. 18 From whēce the contempt of the Gospel crepeth into many 82. 4. 91. 34. 265. 15. 292. 3. 313. 28. 345 The contempt of the gospel not without punishment 272. 343. 41. The dignitie of the gospel very great 212 6. 272. 14. 295. 11. The doctrine of the gospel not new 167. 17. how the doctrin of the gospel is the cause of blindnes 350. 12. VVhy the most parte wish the doctrine of the gospel buried 265. 15. The end of the Gospel 269. 8. 245. 51. 35. The enemies of the Gospel like wolues 274. 16. The beginning of the Gospel is properly sette in the preaching of Iohn 106. The light of the Gospel discloseth hypocrisie 92. 35. The maiestie of the Gospel is aboue the law 295. 11. The hatred of the Gospel from whence 91. 34. Of the Gospel two partes 135. 14. The persecutors of the Gospel shall not escape the iudgment of God 273. 15. why the preaching of the Gospel is compared to a fanne 121. 12. The preaching of the gospel is like to sowing 634. 4. The scope or ende of the preaching of the Gospel 138. 18 the summe of the Gospel 135. 14. The victorie of the Gospel 221. 26. Spiritual gouernment whereby discerned frō politik regiment 373. 13. 542 25. 586. 21. Grace put for the fauour of God 22. 28. H TOo muche hastinesse is to bee taken heede of 430. 28. Heart put for the mind or vnsterstāding 430. 24. 595. 38. The cleannes of the hart is the mother of al vertues 160. 8. VVhye heauen is called Gods throane or seate 179. 44. The opening of the heauens what it is 123 16. Heluidus his error confuted 68. 25. 415. 15. The nature of the Heretiks 589. Herod builded the temple very sumptuously 632 Herod the sonne of Antipater 4. 5. Herod Antipas 380. 32. 733. 4. Herod taken with the spirite of giddinesse striketh God 84. 7. Herod a counterfeite professour of the law 454. 5. The subtiltie of Herod 83. 7. 455. 6. Herods crueltie 97. 16. Herods ambition 422
is knowne to all men that the people could not be otherwise brought to beleeue that God would be mercifull to them any otherwise but by bringing in that couenaunt which was established in Christ that he plainely speaketh of the redemption to come as it was reuealed in Christ. Hether belong many notable places which doe verie plainly prophesie of Christ and shew him forth as it were with a finger But especially that seale of the couenaunt of God is to bee remembred the which if any man neglect hee shall neuer vnderstande any thing in the Prophetes as the Iewes miserably wandred in reading of the scripture for that they being onely curious in wordes they strayed farre from the purpose 71. Deliuerance from our enemies Zachary doth more plainely set forth the power and office of Christ. And truely it would profit vs litle or nothing to heare that Christ was giuen vs except we also knew what good hee brought vs. For this cause therefore he doth more fully teach to what end the horne of saluation was erected euen that the faithfull might bee preserued from their enemies It is not to be doubted but that Zacharias knew well ynough that the greatest warre that the Church of GOD hath is not with fleshe and bloud but with Sathan and all his retinewe wherewith he doth deceitfully deuise the destruction of vs all And although that outward enemies doe also molest the Church and that it is deliuered from them by Christ yet seeing that the kingdome of Christ is spirituall this sentence is spoken especially of Sathan the prince of this world and of his powers Againe the miserable condition of men without Christ is here noted that is that they lye prostrate vnder the tyrannie of the deuill for otherwise Christ could not deliuer his children out of his hand that is from his power Yet this place doth declare that the Church especially liueth amongst her enemies while shee remaineth in this world and is alwaies in daunger of their violence if Christ were not present to helpe But this is the inestimable grace of Christ that our saluation remaineth certaine and safe although our enemies doe compasse vs on euery side And although it is a hard speech when he saith that hee wil send deliueraunce from our enemies yet the sense is not hard because that no deuises of our enemies or strengthes no deceites no forces can hinder God but that he deliuering vs from them will perpetuallye preserue vs. 72. That he would shew mercy Zachary doth teach vs ageine from whence this redemption commeth euen from the mercy of God and from the couenaunt of his free grace For hee declareth the cause why it pleased God to saue his people euen because he was mindefull of his couenant hath he shewed his mercie And he is said to be mindefull of his couenaunt because that his so long delaying might seeme to be a certaine forgetfulnesse for he suffered the people afflicted with most grieuous mischiefes to languish This order is diligently to be obserued that god was lead of his own meere mercie to make the couenaunt with the fathers Then he hauing made the couenant he was bound by his word to perfourm the saluatiō of men Thirdly that what thing soeuer is good he giueth it in Christ that so he might sanctifie al his promises that so the faith of them should be no otherwise established but when the fulnesse should appeare in Christ. There is promised in the couenaunt forgiuenes of sinnes but the same is to be had in the bloud of Christ there is promised righteousnes but the same is giuen by the satisfactiō of Christ there is promised life but it is not to be sought but in the death and resurrection of Christ. And this is the cause why God cōmanded in times past that the book of the law also shuld be sprinckled with the blood of the sacrifice It is also worthy to be obserued that Zachary extendeth to the fathers that are dead the mercy which was shewd in his age that they al in cōmon might receiue the fruite of the same For hereof it foloweth that the grace power of Christ cannot be cōtained within the straits of this fraile life but that it is eternal And it cannot be ended by the death of the flesh seeing that both the soules are free from death and also that a resurrection doth follow the destruction of the flesh As therfore neither Abraham nor any of the saintes could by their own power or merits obtaine saluation for them selues so there is a common saluation shewed forth in Christ to all the fathfull aswell to them that are dead as to them that are aliue 73. According to the oath The preposition is not expressed in the greek but it is sufficiently known that it is the cōmon vse of that tongue whē the nowne is put in the accusatiue case without a word to gouerne it that then a proposition is to be vnderstood wherof it may be gouerned He maketh mention of his oath that he might the better set forth how sure and holy his truth is for God doth so much submit him selfe to our capacitie that he vouchsafeth to vse his name as a stay and helpe of our infirmitie wherefore if the bare promises doe not suffice vs let vs yet remember this confirmation and if that take not all doubt from vs wee are too vnthankful to God and iniurious to his holy name That he would giue vs. Zachary doth not declare what the couenaunt of God doth conteine in al and euery of the particular pointes of the samet But he teacheth for what purpose GOD in his mercie dealt so louingly with his people when he redeemed them that is that they being redeemed should addict and vow them selues wholy to worship the aucthour of their saluation Therefore as the free goodnes of God is the efficient cause of mans saluation so the finall cause is that men by liuing a godlie and a holy life might glorifie the name of God the which is diligently to be noted that we being mindefull of our calling might learne to referre the grace of god to his true vse These sentences I say are to be considered that we are not called to vncleannes but to holines that wee are redeemed with a great price not that we should be seruauntes to the desires of the flesh or that we should runne on in vnbrideled libertie but that Christ might reigne in vs that wee by adoption are placed into the houshold of God that we againe as children should obey our father For Tit 2. 11. In this appeareth the goodnes of God Philanthropia that denying worldly lusts we should liue soberly righteously and godly Therfore Paule in the Ep. Rom. 12. 1. when that he would effectually exhort the faithful that in newnes of life they shoulde offer vp them selues vnto God and that by putting off the old man forsaking the former mind they should giue vnto him a reasonable
whereby hee reconcileth the vnworthy to himselfe In summe the kingdome of heauen is nothing else then newnesse of lyfe wherein God restoreth vs into the hope of eternall immortalytie For we being taken out of the bondage of sinne and death he chalengeth vs vnto himselfe that wee wandring here vpon earth might now by fayth possesse that heauenly life to the Ephesians 1. 4. For although we be like to dead men yet we know that our lyfe is in safetie while that it is hidde in Christe Colloss 3. Frō hence as out of a fountaine is the exhortation to repentaunce gathered And Iohn saieth not repent and then by this meanes the kingdome of heauen shall appeare but in the first place he proposeth the grace of GOD and then hee exhorteth menne that they shoulde repent VVhereby it is euident that the mercy of God whereby he restoreth those that are lost to be the foundation of repentaunce Neither doe Matthew and Luke in any other sense reporte that he preached repentaunce for the remission of sinnes for repentaunce as some vnwisely imagine is not placed first as if it should be the cause of forgiuenesse of sinnes or that it might preuent God that hee might beginne to be mercifull vnto vs but men are cōmaunded to repent that they might receiue the reconcilyation offered them But as the free loue of GOD whereby hee imbraceth miserable men not imputing their sinnes vnto them orderly goeth before so it is to be noted that we haue forgiuenes of sinnes in Christ not that God would nourish them through his loue but that hee might heale vs from them Neyther can any man taste the grace of GOD except he hate sinne and be displeased with offēces but by the definition of repentaunce and fayth it may be fullyer knowne how vnseperably they are ioyned togeather therefore in entreating of this doctrine I am the sparer But for the better vnderstanding of this present place it is meete to obserue that the whole Gospell consisteth of two partes forgiuenesse of sinnes and repentaunce And in that Matthew noteth the first parte by the kingdome of heauen it may thereby be gathered that there was hostile dissention betweene men and God and that they were wholy banished out of the kingdome of heauen vntill that God shoulde againe receiue them into his fauour And though Iohn proposing the grace of God exhorteth menne to repentaunce yet it is to be noted that this also i◠the gift of God aswell as the enheritaunce of the kingdom of heauen For as hee freely forgiueth vs our sinnes and by his mercy delyuereth vs from the guiltinesse of eternall death so also hee repayreth vs after his owne image that we might liue to righteousnesse As he freely adopteth vs to be his sonnes so hee regenerateth vs by his spirite that our life might testifie that we doe not falsly cal him father And Christ doth no lesse quicken vs vnto righteousnesse by crucifying our old man and by extinguishing the faults of our fleshe then he doth wash away our sinnes by his bloud and appease his heauenlye father towardes vs with the sacrifice of his owne death Yet this is the summe of the Gospell that GOD embraceth vs in his Sonne our sinnes being washed awaye that wee denying our selues and our owne nature might liue holylye and godlyly and so shoulde meditate a heauenly lyfe vpon the earth 3. LV. Preaching the baptisme of repentaunce This maner of speaking dooth first generally shewe what is the right vse of the Sacramentes Then for what purpose Baptisme was instituted and what it doth containe A Sacrament therefore is not a dumbe ceremonie which sheweth I wotte not what pompe without doctrine but hath the worde of God annexed to it which giueth lyfe to the outwarde ceremonie I meane not that worde which some Exorcist muttereth with magycall whisperings but that which pronounced with clear open voyce doth auaile to the edifying of fayth For it is not simplye sayde that Iohn baptised to repentaunce as if the grace of GOD hadde beene included in the visible signe but that hee preached what the profit of baptisme was that the signe might be made effectuall by the woorde preached And this is peculyar to baptisme that it is called the seale of repentance for forgiuenesse of sinne Nowe seeing that his Baptispme hadde the same signification power and manner which ours haue If a figure bee esteemed by the trueth thereof it is false that the baptismes of Iohn and Chrste are diuerse MATH 3. The voyce of a cryer in the wildernesse Although that place of Isaias 40. 1. ought not to be restrained onely to Iohn yet hee is one of them of whom that is there spoken for after the Prophet hath spoken of the ouerthrowe of the Citie and the extreame calamitie of the people he promiseth a new restitution of the people The words were the Lord shal say againe comfort ye comfort ye my people For after the temple was ouerthrowne and the Sacrifices abolyshed the people were lead into captiuitie and their estate was almost desperat and because their eares were deaffe at the continuall calling of the Prophets the Lorde did as it were holde his peace for a time Least the godlye mindes shoulde fall downe in that sorrowfull silence the Prophet declareth that there shoulde agayne aryse newe Preachers of grace which shoulde comforte the people in the hope of saluation Suche were Zacharyah Haggai Malachy Esdras and such lyke But beecause that there is promised a restitution which shoulde bee perpetuall and not for a shorte tyme and Isaias especially respecteth the redemption which was hoped for by the comming of Christe Iohn was rightlye accounted the chiefe amongst the ministers of comforte Then it followeth in the texte of the Prophet The voyce of a cryer and that voyce is opposed to the silence for a time whereof I spake euen nowe for the Iewes were for a tyme depriued of that doctrine which they had vngodlyly contemned The name of a deserte is metaphorically put for a desolation or a deformed ruine of the people as was in the time of the banishment For there was so horryble a dissipation that it might bee compared to a deserte so the prophet amplifieth the grace of GOD as if hee shoulde haue sayde although the people was thrown farre from their countrey and was banyshed out of the company of menne yet the voyce of God shall also resounde in the deserte which shall ioyfullye comforte them that are halfe dead In this sense Ierusalem was the deserte when Iohn beganne firste to preach for in euery place all thinges were brought into a waste and horyble confusion But it behooued those grosse and foolishe men the more to be styrred vppe by beeholding this visible deserte that thereby they might the more greedilye haue receiued the promise of saluation offered vnto them in death Now wee see how truely this prophesie agreeth vnto Iohn and how properly it is applyed vnto him Prepare ye the
more fully kindled in them that their strength become more perfect Are they not all like to a Reede halfe broken and to a smoking matche Therfore lette vs learne to embrace this great goodnesse of Christ who frameth himself so to our infirmity Yet in the meane while lette no man flatter himselfe in his sinnes but let euery man endeuour to profit better in our selues least we wander all our life long or bend turne at euery blast like vnto Reedes but lette vs growe on to be perfect men that we may stand fast against the sundry assaults of sathan Let not our faith be like a few smal sparkes hidden in a darke smoke but let it shewe foorth bright shining beames Nowe by the example of Christ all his ministers haue prescribed vnto them how they ought to behaue themselues But because that vnder pretence of this place some do falsly folishly pretend that mildnesse is generally to be vsed towards all men that difference is to be noted which the Prophet expresly maketh betwene the weake and the obstinate For there are some that are too strong whose hardnesse it were meete should be broken with the violence of a beetle which either endeuour to bring darknesse ouer al places or else are firebrands to kindle consuming fires euery where it is necessary that their smoke shuld be scattered and that their heat shoulde be quenched Therefore as the faithfull ministers of the word must diligently apply themselues that by sparing the weake they may encrease nourish the grace of God which as yet is but small in them so they must in wisedom take good hede that they nourish not the malitious obstinate whiche are nothing like to the smoking flaxe or to the brused Reede 20. Til he bring forth iudgement into victory The wordes of the Prophet are somwhat otherwise namely that he shal bring forth or lead forth iudgement in truth Yet the speach which Mat. vseth is full of great importāce that we may knowe that righteousnesse cannot be placed in the worlde without great strife and labour For the deuill casteth in what lettes and hinderances he may that righteousnesse shoulde not shewe foorth but by great wrestling and that is confirmed by that woorde victory which is not obtained but by fighting For that which presently foloweth the Prophet hath the yles shall waite for his lawe And thoughe Mathewe hath changed the wordes yet he agreeth in sense that the grace of Christ shall be common to the Gentiles Math. 12. Marke 3. Luke 11. 22. Then was brought to hym one possessed with a deuill both blinde and dumme and he healed him so that hee whiche was blinde and dumme bothe spake and sawe 23. And all the people were amased and said Is not this the sonne of Dauid 24. But when the Pharisies heard it they sayd this man casteth deuilles no otherwise out but through Belzebub the prince of deuils 19. And they came home 20. And the multitude assēbled againe so that they coulde not so much as eate bread 21. And when his kinsfolkes heard of it they went out to lay hold on him for they thought he had bene beside himselfe 22. And the Scribes whiche came from Ierusalem sayde He hath Beelzebub and through the prince of deuilles he casteth out deuils 14. Then he cast out a deuill which was dum and when the deuil was gone out the dumme spake and the people wondered 15. But some of them sayde Hee casteth out deuils through Beelzebub the chiefe of the deuils It is not to be doubted but that Marke meaneth some certaine space of time long enough when he descendeth from the myracles to that wicked conspiracie which Christes kinsmen made amongst themselues that they might binde him as a madde man In Mathew and Luke there is expresse mention made of one only myracle by the which the Pharisies tooke occasion of quarrelling But because that they all three agree togither in this latter sentence therefore I thought good heere to set downe that whiche Marke reporteth And it is wonder that there was such frowardnesse in Christes kinsmen which shoulde haue bene the chiefe helpers in furthering the kingdome of God VVhen they see that he hath gotten him any name ambition pricketh them so that they desire to become famous at Ierusalem for they exhorted him that he would goe vppe thither that he might the better aduance himself Now that they see that he is partly hated of the rulers partly subiecte to many euill speaches and also despised of the most part least any daunger or enuie or reproache should come to the whole stocke or kinred they deuise to lay handes vppon him and to binde him at home as a man out of his wittes and that they were so perswaded it appeareth by the wordes of the Euangelist VVhereby we doe first learne howe blinde mans vnderstanding is that iudgeth so peruersly of the manifest glory of God Certainly the power of the holy Ghost did shine most excellently in all Christes wordes deedes so that if it had bene obscure to others howe coulde it be hid from his kinsmen they being so familiarly acquainted But because the maner of life which Christ ledde pleased not the world and so gat him no fauour but rather procured him many mens hatred they faine him to be a madde man Secondly let vs learne that the light of faith commeth not of flesh bloud but of heauenly grace least any mā shuld glory in any other birth but in the new birth of the spirite as Paul warneth vs 2. Cor. 5. 17. If any man will be esteemed in Christ let him be a new creature 22. Then was brought to him Luke calleth the deuill by whome the man was possessed dumme because of the effect yet Mathew sayeth that there was a double plague laid vpon the man It is certain that many are blind and dumme of naturall diseases but it appeareth that this man was blind in his eyes and depriued of his speach though ther was no want in those partes pertaining to the sight or in the proportion of the tongue Also it is no meruaile that Sathan hath so much libertie as to corrupt the senses of the body when as by the iust iudgement of God he corrupteth and peruerteth all the powers of the soule 23. And all the people were amased Heereby we gather that the power of God was manifest to be seene whiche caried the common people whiche was cleare and free from all malitious affection to haue him in admiration For how should it come to passe that al the people should be so amased and wonder but because the matter so compelled them And certainly there is none of vs which may not behold in this hystorie as in a glas the wonderfull power of God whereby it is to be gathered that the Scribes had their minds infected with diuelish poyson which were not afraid to cauil at this so excellent a worke of God But the frute of the
had certaine women in his company which were healed and deliuered from euill spirites and other infirmities as Marie Magdalene was who had bene tormented of seuen deuils The hauing of this company might seeme to be small for his honour for what was more vndecent for the Sonne of God then to leade women about with him noted with infamie But by this we do the better perceiue that the sinnes wherwith we were loden before we beleeued are so farre from hindering the glory of Christ that they doe rather amplifie and set forth the same And it is not sayd that he found the Church which he chose without spotte or wrinckle but that he washed cleansed it with his bloud that he might make it pure and beautiful VVherfore the miserable and shameful estate of these women after they were deliuered from the same made greatly for the glory of Christe for they were ensignes and tokens of his power and of his grace Luke also commendeth their thankfulnesse in that they despising the shame of the world followed their deliuerer It is not to be doubted but that they were poynted at with the finger euery where and the company and presence of Christe was vnto them as a Theatre to set them foorth to the shew but they refuse not to set their shamefastnesse openly a broache rather then that the grace of Christe being suppressed should be hid but that the beholding of Christe might be the more notable they doe willingly suffer themselues thus to be humbled Also singular and wonderfull was the shewe of the great goodnesse of Christe towardes Marie in that she being a woman possessed by seuen diuils and as a moste vile bondslaue of sathan he did not onely vouchsafe her the honour of a disciple but tooke her also to his company Luke addeth the surname of Magdalene that he may make a difference betweene her and Marthaes sister and other Maries of whome there is mention in other places LVKE 3. Iohanna the wife of Chusa It is not knowen whether Luke would that that which he spake of Marie should be vnderstode of these women also In my opinion it seemeth probable that she was first placed in order in whome Christ had shewed his great power And that Chusas wife and Susanna honest matrons of good name and fame were added after onely because they were healed of some common diseases And their godly endeuor deserueth so much the more praise because that they being riche and noble matrones ministred vnto Christe of their owne substance And not content with this labour they leauing all the affaires of their owne houses had rather to folowe him with enuie and many discommodities through straunge and vncertaine lodging places then to enioy delicate quietnesse in their owne houses And it may be that Chusa Herodes stewarde was too like his maister and much contrary to his wifes minde but the godly woman throughe feruencie of her zeale and stancie ouercame this lette MATH 2. Great multitudes resorted vnto him It is not in vaine that the Euangelists doe speake of the great concourse of the people because that Christ at the beholding of them tooke occasion to compare his doctrine to sede The multitude was come togither out of many places they stode doubtfull what to doe they hadde all like greedy desire to heare but they had not like affection to profite This was the occasion of the Parable to teache that the seede of the doctrine is not fruteful euery where though it bee sowed farre and wide For it alwayes findeth not a fruitfull and well appoynted earth Christe therefore professeth himselfe in that to be like to a Husbandmanne which goeth foorth to sowe but that many of his hearers are like to harde and drie earth others like thornie grounde so that both labour and seede are lost But I will leaue of further entreatinge of the meaninge of his Parable vntill we come to the exposition which the Lorde himselfe maketh a little after Onely for this present the readers are to be admonished of this if they be founde like to vnprofitable and barren earth which out of farre places come as menne starued to Christ it is no maruell if the Gospell do not at this day bring forth frute in many whereof some are slacke and slowe others heare negligently and others are scarce drawne to heare 9. He that hath eares Christe doeth by these wordes declare partly that all are not endued with true vnderstandinge to conceiue that which hee speaketh and partly he stirreth vppe his disciples that they shoulde more diligently consider that the doctrine is neither easie nor meete for euery man And he so distinguisheth betweene hearers as if some coulde heare and others were deafe Nowe if it be demaunded whereof it commeth that the former haue eares to heare the scripture testifieth in Psal. 40. 6. that no man can make and frame himselfe eares of his owne industrie but that they are prepared of the Lord. 10. Then the disciples came and sayde vnto him It appeareth by Mathewes woordes that the Disciples had not onely respecte of themselues but had also a care and regarde of others VVhen they perceiued not the meaning of the Parable they knewe that it was much harder to the people therefore they complaine that Christe had spoken such wordes as the hearers reaped no profite by Also though similitudes doe commonly make that matter plaine which is in hand yet they which containe a continuall Metaphore are very obscure and harde Therefore Christ propounding this similitude couered that vnder an Allegorie which he could haue spoken more plainly and fully without a figure But now where he expoundeth it the figuratiue speache is more plaine and more pithy then that whiche is simply spoken without a figure that is it is not onely more effectuall to mooue the mindes but also plainer It is good therefore to consider howe and in what order euery thing is spoken 11. It is giuen to you to knowe the mysteries By this answeare of Christ we doe gather that God proposeth the doctrine of saluation to mon for diuers endes For Christ declareth that he spake so darkely of purpose that his woordes might seeme harde vnto many and shoulde onely beat their eares with a confused and doubtfull sounde If any man shall obiecte to the contrary that saying of Isai 45. 19. I haue not spoken in secrete neyther in a darke corner I sayde not in vaine to the seede of Iacob seke you me or those commendations whiche Dauid doeth giue of the lawe Psalme 119. 19. that it is a lanterne â—o the feete and giueth wisedome to the simple the aunsweare is ready and easie the woorde by the owne nature is alwayes light but the light of it is dimmed with the darkenesse of men For though the lawe was couered as with a vaile yet the trueth of God was euident to be seene in the same if the eyes of many had not bene blinde Paule witnesseth truely of the Gospell
bring foorth fruite euery where because it doeth not alwayes fall vppon frutefull and good grounde He rehearseth foure sortes of hearers of whiche the first receiue no seede The seconde sort seeme to receiue seede but so that it taketh no roote to liue by in the third sort the corne is choaked so there remaineth a fourth part which bringeth foorth fruit Not that of foure hearers one or tenne of fortie do embrace the doctrine and bring foorth fruite for it was not the purpose of Christ to appoynt a certain definite number nor to deuide them of whom he spake into equall portions but that there is not alwaies one and the same encrease of faith where the word is sowed but sometime in more aboundance sometime in lesse he onely teacheth them that through diuers faultes the seede of life pearisheth in many in whome it either presently corrupteth or wythereth or by little and little degenerateth But that we may profite the better by this admonition it is to be noted that he maketh no mention of the despisers which doe openly withstand the word but they only are noted here in whom there seemeth to be some aptnesse to be taught But if the greater part of these doeth vanishe away what shall become of the rest of the worlde from whome the doctrine of saluation is openly debarred Nowe I wil come to the perticular poyntes 19. VVhen soeuer a manne heareth the woorde of the kingdome and vnderstandeth i◠not First he maketh mention of barren and hard groundes which receiue not the sede inwardly because their hearts are not prepared Such he cōpareth to hard and dry earth which is in the common hi◠way which by continuall treading vppon becommeth hard as pauement I woulde we had not so many of this sort at this day as we haue which thoughe they offer themselues to heare yet they stande as menne amased and feele no taste of it at all and to speake in fewe woordes they differ little from blockes or stones wherefore it is no maruell if they vanishe altogether away Christe sayeth that the woorde was sowen in their hearts whiche though it be an improper speache yet is it not without reason for the sinne and wickednesse of menne taketh not away the nature from the woorde but it retaineth still the force of seede And that is diligently to be noted least we should thinke that the graces of God lost their forces though they be not effectuall in vs. For in respecte of God the woorde is sowed in their hearts but the hearts of all doe not receiue with meekenesse that which is graffed in them as Iames exhorteth 1. 21. The Gospell therefore is alwayes in power a frutefull seede but not in deede In Luke it is added that the deuill taketh away the sede out of their hearts least they beleeuing shoulde be saued VVhereby we gather that as hungry birdes behaue themselues in seedes time so assoone as the doctrine is deliuered this enemie of our saluation is present and laboureth by violence to take the same away before it canne take moysture and bringe foorth fruite This also is no small praise of faith in that it is called the cause of our saluation 20. Hee that receiued seede in the stonie grounde This sorte differeth from the former for the temporall faith or faith for a season as a conceiuing of seede promiseth some fruite at the beginning but their hearts are not so well and throughly brought in order as may suffice to giue continuall nourishment to the same Of this sorte of menne also we see too many at this day whiche doe greedely embrace the Gospel which shortly after doe waxe faint because there is no liuely affection in them to strengthen and continue them in constancie VVherefore let euery man examine himselfe throughly least his hastinesse which giueth a great shew speedily vanish as men say as a flame of stubble For except the woorde doe throughly pearce the whole heart and take deepe rootes in the same the faith cannot haue continuall moysture to maintaine the same to continue This readinesse is worthy to be praised in that they receiue the woorde of God assoone as it is vttered and that without delay and with ioy yet we must know that it is to no purpose vntil that faith shall gather a perfect strength least it wither in the first springing As for example Christ sayeth that they which are such are offended with the trouble of persecution And certainly as the barrennesse of the grounde is tried by the heat of the sunne so persecution and affliction discouereth their vanitie which are lightly touched I know not with what affection and are not well endued with an earnest desire of godlinesse Such are called by Mathew and Marke temporisers not onely because they professing thēselues to be Christes disciples for a time and after fall away into temptation but because they seeme also to themselues to haue a true faith and therefore in Luke Christ sayth that they beleeue for a time because that honour which they giue to the gospell is like to faith Yet notwithstandinge it is to be noted that they are not truely regenerate with incorruptible seede whiche neuer fadeth as Peter teacheth 1. Pet. 1. 4. for that saying of Isaias 40. 8. The word of our God shall stande for euer is fulfilled in the hearts of the faithfull in whom the trueth of God once setled neuer fadeth away but flourisheth euen to the ende Yet they which doe louingly and with some reuerence receiue the woord of God they do beleue after a sort because they differ from the vnbeleeuers which either will not giue credite to God when he speaketh or despise his worde Onely let vs knowe that none are partakers of true faith but they which being sealed with the spirit of adoption doe call God father from their heart Also as that spirite is neuer extinguished so it is impossible that the faith which it hath once engraued in the hearts of the godly should vanish away and pearish 22. He that receiueth the seede among thornes In the thirde place he rehearseth them which were inwardly apt to nourish the seede sowen if they suffered not the same otherwise to bee corrupted and spoyled Christe compareth the pleasures of the wolrde as euill desires couetousnesse and other affections of the flesh to thornes Though Mathew onely mentioneth the cares of the worlde with couetousnesse but the meaning is all one for vnder this word is comprehended the baites of pleasures wherof Luke maketh mention and all kinde of euill desire For as thornes and other noysome weedes doe choake vppe the corne which woulde otherwise prosper and growe vppe so the wicked affections of the fleshe preuaile in the hearts of menne and ouergrowe the faith so that they ouerwhelme the force of the heauenly doctrine which is not yet ripe And though the euill desires doe possesse the heart of man before the woorde of the Lorde make any shewe there yet they
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
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
they rather acknowledged God to be the iudge of the world that al things appertaining to man are gouerned by his prouidence but sith they tyed aswell the reward of the godlye as the paynes due to the wicked to this present life though they had sayd truely that euery manne is now handled equally according to his desart yet this was too preposterous to shutte vp the promises of God into so narow corners Now experyence doth euidently declare that their folly was too grosse sith it is euident that the rewarde which is layde vp for the good is deferd to an other lyfe and the punishmentes are not powred vppon the wicked in this world To be short there cannot be imagined any thing more absurde then this fantasie that menne created after the image of God should perish like beastes But howe vile and monstrous a matter was this when as some opinion at the least of the life to come remained euery where amongst the prophane and blynde Idolaters of the Gentiles that this seede of godlynes shoulde be abolished amongst the Iewes the peculyar people of God VVhat should I say that when they saw the holy Fathers that they made haste to the heauenlye life and the couenaunte which God made with them is spirituall and eternall muste they not be more blinde then blockes which coulde not see in so cleare a light But first this was a iust rewarde for them which had rente the Church of God into sectes then God in this maner reuenged the wicked contempt of his doctrine 24. Mayster Moses sayde Sith it might haue sufficed to haue proposed the matter simply to what end made they such a preface namelye they doe craftily pretend Moses name to proue those mariages lawefull whiche were made not after the pleasure of menne but by the commaundement and ordinaunce of God himselfe also it is necessarye that God himselfe should agree with himselfe This therefore was their snare if God will in time to come gather the faithfull into his kingdome then will he restore vnto them that which he had giuen them in the worlde therefore what shall become of that womanne whom God had giuen to seauen men So all the godlesse and Heretikes doe frame their cauils wherwith they could deforme the true doctrine of godlynesse and make the seruauntes of Christ ashamed yea the Papistes endeuoring to entrappe vs as past all shame doe openly scorne at God and his word Therefore it is not without cause that Paule Tit. 1. 9. would haue the doctor furnished with weapons wherewith he may driue backe the enemies to the truth As concerning this law wherein GOD commaundeth the next kinsmen in bloud to succeede the dead in marriage if the first should die without children this was the reason that the woman which was married into any family should receiue seede therof This must not be vnderstoode of naturall brethren but of cosines and such like for it were incest to marry within the degrees forbidden by the law 29. Yee are deceiued not knowing the Scriptures Though Christ speaketh to the Saduces yet this reproofe doth generally belong to all deuisers of false doctrines For sith God doth plainely shew himselfe vnto vs in the Scriptures the ignaraunce of them is the fountaine and cause of all errours But this is no small comfort to the godly that they shal be safe and out of the daunger of errour so long as with an humble and modest desire to learne they shall seeke in the scriptures what is right and true Christes ioyning the power of God with his word is to be referred to the circumstaunce of this present matter because the resurrection far exceedeth the capacitie of mannes vnderstanding it wil be incredible vnto vs vntyll our mindes behold the great power of God which is able to subdue all thinges to himselfe as Paule teacheth Phylippians 3. 11. Further it was necessary that the Sadduces should be deceiued because they did falslye measure the glorye of the heauenly lyfe with the presente estate Yet in the meane season doe wee teache that they doe iudge and speake ryghtlye and wyselye of the misteries of the kyngdome of heauen whiche doe ioyne the power of GOD togeather with the scriptures 30. They are as the Aungelles of God Hee meaneth not that the chyldren of God shal be when they are rysen in all thinges lyke vnto the angelles but so farre as they shall be free from all infirmitie of this presente lyfe as if he shoulde saye that they were no more subiecte to the thinges which this transitory and corrupt life hath neede of Luke dooth more plainely set forth the reason of the similitude because they could not die againe therefore they should not bring forth their fruite as vpon earth And he speaketh of the faythful onely because there was no question of the reprobate But it is demaunded why hee saith that they shall then bee the sons of God because they shal be the children of the resurrection sith the Lord doth vouchsafe this honour to his faithfull ones though they be shutte vp in the pryson of the frayle body And how should we bee the heires of eternall lyfe if God shoulde not acknowledge vs nowe for children I aunswere after we are grafted into the bodye of Christe by fayth God adopteth vs for children and the spirit is a witnesse seale marke pledge of this adoption so that in hope hereof wee may freely cry Abba Father Rom. 8. 15. Gal. 4. 6. But though wee knowe that wee are the sonnes of God yet because it doth not yet appeare what we shall be vntill we be trasfigured and see him in his glory as he is wee are not in effect accounted as sonnes And though we be regenerate by the spirite of God yet because our lyfe is hidde as yet the manifestation of the same shall make a true and perfect difference betweene vs and straungers In this sense is our adoption deferd by Paule to the Rom. 8. 13. to the last daye LV. 37. And that the dead shall rise againe After Christe had confuted that absurdity obiected against him now he confirmeth the doctrine of the last resurrection by the testimonie of the Scripture And wee muste keepe this order that the enemies of the trueth hauing their quarels answered may vnderstand that they striue against the word of GOD. For vntill they be ouercome by the testimony of the scripture they may alwaies murmurre and grudge Christ citeth a place out of Moses beecause he had to doe with the Sadduces who gaue but small credit to the Prophetes at the most they accounted no better of them then we do of the booke of Ecclesiasticus or the hystory of the Machabes Also seeing they alleadged Moses he had rather turne him backe againe vpon the then to obiect any one of the Prophetes Further hee had not this purpose to gather al the places of scripture that serued for this purpose as we see the Apostles in lyke manner did
common to all But the purpose of Christ was to drawe such an aunswere out of the Pharisee as that hee myght thereby condemne himselfe For sith that this maisterly determination had taken place amongst them that no man is our neighbour but hee which is our friend if Christe had precisely asked him the question at one word he would neuer haue graunted that all menne are comprehended vnder this name neighbour which he vrgeth him to confesse by the similitude which he bringeth forth And the summe is that the greatest straunger is our neighbour beecause GOD hath so tyed all men togeather that euery of them shoulde helpe others Yet at the firste hee doth properly rebuke the Iewes and Priestes beecause that when they boasted themselues to bee the Sonnes of one Father and that they were separate from all other nations by a priueledge of adoption that they might be God his holye inheritaunce yet they despysed and had eache other in barbarous and beastly contempt as if there were no neighbourhood betweene them For it is not to be doubted but that Christe describeth this cruell neglect of charitie whereof they were guiltie But as I sayde this is the chiefe purpose the neighbourhood which bindeth vs to doe each for other is not tyed to friends or kinsefolkes but to belong to al mankinde To proue this Christ compareth the SamaritaÌ„ to the priest the Leuit. It is very well knowne howe the Iewes hated the Samaritanes with a mortal hatred so that there was great discord euen amongst them that dwelt neere together Now saieth Christ a Iewe a citisen of Iericho when as he iourneyed to Hierusalem being wounded of theeues was neglected aswell by the Leuite as by the Priest which came by him as hee lay halfe dead but he was louinglye prouided for by the Samaritan and at the length hee asketh which of the three was neighbour to this Iew. This subtil Doctour could not shift away but that he must preferre the Samaritan beefore the other two For here may be seene as in a glasse the felowshippe and neighbourhood of menne which the Scribes endeuoured to wipe away with their wicked cauill And the mercy which this enemy shewed to the Iewe declareth by the direction and instruction of nature that manne was made for mannes sake whereof the mutual bond of neighbourhood amongste all menne is concluded The Allegory whiche the patrons of free will doe coyne out of this place is so foolish that it needeth not to be confuted In their opinion the condition of Adam after his fall is described vnder this figure of the wounded manne VVhereof they inferre that the power to doe well was not altogeather quenched in him beecause it is sayde onely that hee was halfe dead As though that it should be Christes purpose to speake in this place of the corruption of mannes nature and to shewe howe deadly or curable a wound Sathan gaue Adam and as though hee sayde not plainelye and without a figure Iohn 5. 25. All menne are dead but they whom hee maketh aliue by his voice The other Allegory hath no more colour in it which yet is so much accepted as that it is receiued for an oracle almoste by all mennes allowaunce They imagined this Samaritan to bee Christe because hee is our keeper they say that wine and oyle were powred into the wound because that Christ healeth vs with repentance and the promise of grace They haue forged a thyrde subtiltie that Christe dooth not restore to health presently but committeth vs to the Churche as to an Inne keeper to bee healed by litle and a litle I graunte that euerye of these is very plausible but the Scripture must bee more reuerenced then to take this libertie thus to alter the sense of the same But it is manifest to euery man that these imaginations were deuised by curious men againste Christes minde MAT. 40. In these two commaundementes Nowe I returne to Matthew where Christe saieth that all the lawe and the Prophetes dependeth vppon these two commaundementes not that he would restraine the whole doctrine of the Scripture to this but because that whatsoeuer is commaunded anye where of the rule of holye and righteous lyfe â—houlde be referred to these two heades For Christe dooth not generallye declare what the lawe and the Prophetes doe containe but in his speach hee saieth that nothinge else is requyred in the lawe and the Prophetes but that euery manne should loue God and his neighbours as if hee shoulde haue sayde the summe of a godlye and vpright lyfe is contayned and included in the worshippe of GOD and loue of men as Paule saieth Romans 13. 10. that loue is the fulfillinge of the lawe VVherefore certeine ignoraunt people doe wickedly snatch at this saying of Christe as if that wee shoulde search no further in the law and the Prophetes For as there is a difference betweene the promises and the commaundementes so Christ doth not generallye declare in this place what must be learned out of the word of God but according to the circumstaunce of the matter he sheweth to what end all the commaundementes are directed yet the free remission of sinnes whereby wee are reconciled to God the hope of calling vppon God the marke of our enheritaunce to come and all other partes of fayth though they haue the highest place of the law doe not depende vppon these two commaundementes For it is one thing to demaunde that which is due and another thing to offer that which wee want Mark noteth the same thing in other wordes that there is none other commaundement greater then these MAR. 32. VVell Mayster thou hast sayde the trueth Onelye Mark maketh mention that the Scribe was humbled And it is worthy to bee noted that he which malitiously and deceitfully assaulted Christe did not onely with silence giue place to the trueth but hee subscribeth to Christe openly and freely So we see that hee was not one of that sorte of enemies whose obstinacie was incurable for though they shoulde be ouercome a hundred tymes yet they doe not cease to sette themselues against the trueth euery waye But it is to bee gathered by this aunswere that Christ did not precisely comprehend the rule of lyfe in two words onely but as occasion was giuen he enueighed against the feigned counterfeit holynesse of the Scribes who giuing themselues only to outward ceremonies made no account almost of the spirituall worship of God and there was no great reckoning of charity amongst them And thogh the Scribe had some such corruptions yet as it commeth sometymes to passe hee had conceiued the seede of true knowledge out of the Lawe which laye hydde and smothered in his heart and by reason heereof hee yeeldeth suffereth himselfe to be reclaymed from that corrupt course This yet seemeth not to fall out well that the sacrifices which are parte of the worshippe of God and apperteine to the firste table of the law should be lesse esteemed then
that they offer Christ in the supper proceedeth from a contrary autour And certeinely this is a merueilous chaunge that a mortall manne who is commaunded to take the bodye of Christe shoulde take vppon hym the office to offer vppe the same and so a Priest made of himself should offer vnto God his sonne I goe not presently about to proue with how many sacriliges their faigned oblation dooth abounde it is sufficient for me to proue that it is so far from being any thing like to Christs institution that it is rather directly contrary to the same This is my bodye They saye that the breade was consecrated by these woordes to bee a figure or token of the fleshe of Christe I doe not disallowe so that this woord be rightly and truely vnderstoode So the bread which was ordained to nourish the body Christe doth chuse sanctifie to an other vse that it may beginne to be a spirituall meate And this is that alteration and chaunge whereof the auncient writers of the church do make mention But yet it must be noted that the bread is not consecrated by whispering and breathing ouer it but by the euident doctrine of fayth And truely it is a magicall inchauntment when the consecration is directed to the dead element for the bread is not made a figure of the body of Christ to it selfe but to vs. In summe the consecration is nothing else but a solemne testimony to vs whereby the Lord appointeth an earthly and corruptible signe for a spiritual vse which cannot be except that his commandement and promise be openly declared for the edifying of fayth VVhereby it appeareth againe how wickedly this mistery is prophaned by the Papistes by their secrete whispering and breathing If that Christ doth consecrate the bread when hee telleth vs that it is his body there is no chaunge of substaunce to be imagined but onely to be noted an alteration of the vse If that the worlde had not beene now a long time bewitched by the subtilty of the deuil so that the monstrous opinion of transubstantiation being once brought in it will admitte at this day no light of true interpretatiō of these words it shuld be in vayn to stand longer in searching out the sense Christe saieth the bread is his body He speaketh of the Sacrament But it must of necessity bee confessed that the Sacrament consisteth of a visible sign wherunto the thing signified is conioyned which is the trueth of the same And this also it well knowne of olde that the signe is often called by the name of the thing signified VVherfore no man that is but meanely exercised in the scriptures will deny but that this sacramentall phrase of speach must bee taken metonymically that is the one for the other I omitte the generall figures which are read euery where in the scripture I doe only say this that so oft as the outward signe is saide to be that which it dooth represent all menne doe consent that it is by the figure Metonymia VVhere Baptisme is called the lauar of regeneration Tit. 3. 5. where the rocke which yeelded water to the fathers in the wildernesse is called Christe 1. Corin. 10. 4. where a Doue is called the holy Ghost Iohn 1. 32. No man will deny but that the signes are called by the name of the things which they signifie Therefore how commeth it to passe that they which regard the wordes of the Lorde will not suffer that which is common to all the Sacraments to be applyed to the Supper But they wil haue the simple the litteral sense Then why doth not the same rule hold in all the Sacraments Certeinely except they wil graunt that the rocke was substantially Christ the obiection is but weak wherewith they vrge vs. If we interpret it that the bread is called the body because it is the figure of the body they pretend that the whole doctrine of the scripture is ouerthrown Neither haue we forged now of late this rule for this manner of speache but al men do imbrace the same as deliuered by Augustin from the authority of the auncient fathers that the names of spirituall thinges are improperly ascribed to the signes and that all the places of scripture shuld be so expounded where there is mention made of the Sacramentes Sith wee doe then hold a general rule receiued euery where to what purpose doe they make such outcryes as at a straunge matter not hearde of before But let those mased men cry as they lyst this shall be accepted of men that are wise and modest that there is a sacramentall forme of speaking in these wordes of Christ. VVherof it followeth that the bread because it is the figure of the body of Christ is called the body But there are two kindes of men which doe arise against vs the Papistes being bewitched with their Transubstantion deny that there is any bread because that there remayneth onely a shewe without the substaunce But Paule refuteth their fancy affirming the bread which we breake to be the communion of the body of Christ 1. Corint 10. 16. Then the very nature of the Sacrament abhorreth this their deuise for that it cannot remain perfecte if there should not be a true and perfect outwarde signe For howe shall we learne that our soules are fedde with the flesh of Christ if there were not very bread sette before our eyes but a vaine shewe Further what wil they say of the other sign For Christ said not this is my bloud but This cuppe is Therfore by their rule not onelye the wine but also the substaunce whereof the Cuppe was made should necessarily be transubstantiated into bloud Now that which is sette downe by Matthewe I will not henceforth drinke of the fruit of the vine dooth euidently declare that it was wine which he delyuered to be drunke Therefore the follye of the Papistes is plainely confuted euery way But there are others which doe reiect the figure and presently as frantike men they do receiue the same The bread according to their opinions is truely and properlye the body For they account not of transubstantiation as a matter without all colour of reason But when they are demaunded whether the bread and wine be christ they do answer that the bread is therfore called the body because that vnder this and with this it is receiued And by this answer it is easie to gather that the name of the body is vnproperlye transferred to the bread which is the signe of it And it is meruaile sith these menne doe so oft say that Christ spake this in respect of the sacramentall vnyon that they doe not marke what they saye For what manner of sacramentall vnion is there of the thing signified and of the signe Is it not because the Lord by the secret power of his spirit performeth that which he promyseth So these latter masters of the letter are no lesse to be derided then the Papistes Hytherto I haue
he left them and went away again praied the third time saying the same woordes 32. After they came into a place named Gethsemane then he sayd to his disciples sitte yee heere till I haue prayed 33. And he tooke with hym Peter and Iames and Iohn and hee began to be afrayed and in great heauinesse 34. And sayde vnto them my soule is verye heauie euen vnto the deathe tarye heere and watche 35. So he went forwarde a little and fel down on the ground and prayed that if it were posâ—sible that houre mighte passe from him 36. And he sayd Abba Father all things are possible vnto thee take away this cuppe from me neuerthelesse not that I wil but that thou wilt be done 37. Then hee came and founde them sleeping and said to Peter Symon sleepest thou couldest not thou watch one houre 38. VVatch ye and pray that ye enter not into temptation the spirite in deede is ready but the flesh is weake 39. And againe he went away and prayed and spake the same woordes 40. And he returned found them a sleepe againe for theyr eyes were heauy neither knewe they what they shoulde aunsweare 39 And he came out and went as hee was went to the mount of Oliues and his disciples also folowed him 40. And when hee came to the place hee sayde to them Praye least ye fal into temptation 41. And he gate himselfe from them about a stones cast kneled downe and prayed 42. Saying Father if thou wilt take awaye this cup from me neuertheles not my wil but thine be done 43. And there appeared an angell froÌ„ heauen comforting him 44. But beinge in an agonie he praied more earnestly his sweat was like droppes of bloud trickeling down to the grounde 45. And he rose vp from prayer and came to his disciples and founde them sleepinge for heauinesse 46. And he said vnto them VVhy sleepe yet rise and praye leaste yee enter into temptation 36. Then went Iesus Luke nameth only the mount of Oliues Marke Math. do giue a more special note of the place But Luke setteth downe that which doth more appertain to the matter that Christ went thither as he was wont VVhereby we doe gather that he sought not by his departure secreate places wherein he might hide himselfe but as it were of purpose he offred himselfe to death Therfore Iohn sayeth that the place was wel knowen to him that should betray him because that Iesus was woont ofte to resort thether And so his obedience is againe in this place described because the father had not been appeased but by his voluntary death Sit ye here Leauing the disciples a far off he spareth their infirmitye as if that any man seeing extreeme perill to be ready to fall vppon hym in battel shuld leaue his wife children in a safe place But thogh he wold haue them all placed out of daunger yet he brought 3. of them nearer him and that was a choyse flower stronger then the rest Yet hee tooke them not for that he thought them able to beare the brunt but that they might be a testimony of the common falling away of them all 37. He began to waxe sorrowfull VVe haue seene the Lord wrestle with the feare of death before but because that now he buckleth hands wyth the temptation that ioyning is called the beginning of sorrow and of heauinesse VVherby we gather that there is no true trial of strength but in the present action for then the weakenesse of the flesh which before lay hid bewrayeth it selfe and the innermoste affections doe lay themselues open Therfore though God had already exercised his sonne with some tastes of things to come yet now by the approching of death he woundeth deper and striketh him with an vnwonted feare Further because it seemed a thing vnmeete for the diuine glory of Christ that he should be so oppressed with feare and sorrowe many interpreaters haue carefully applied themselues to seeke for shifts But their labour was without aduice and to no purpose for if we should be ashamed of his feare and sorrow our redemption should vanish away and pearish For Ambrose sayd truely I doe not onely thinke it a matter not to be excused but I neuer haue his godlinesse and maiestie in more admiration for he hadde done the lesse for me if he had not borne my affection Therfore he sorrowed for me who had no cause to sorrow for himself the delite of the eternal Godhead being set aside he is stricken with the loathsomnes of my infirmitie Therefore I do boldly name sorrowe because I doe set forth the crosse for hee was not incarnate in shewe but in truthe And therefore hee should take vppon him the griefe that he might ouercome and not exclude the sorrowe For they haue not the commendation of fortitude whiche do rather beare the woundes which are benummed then the griefe of them Thus farre Ambrose They which doe imagine the Sonne of God to be free from humane passions doe not truely and in earnest acknowledge him to be manne Therefore when it is sayde that the Godheade of Christe rested as if it were hidde for a time that by suffering hee might fulfill the partes of a Redeemer is so farre from containinge any absurditie in it that the mysterie of our saluation coulde not otherwise be fulfilled For Cyril sayd rightly That the passion of the Crosse was not willingly suffered of Christe in some sorte and that hee suffered the same willingly to satisfie the will of the Father and for our saluation thou mayest easily learne by his prayer Father if it be possible lette this cuppe passe from me For in that respecte that the woorde of God is God and naturally the life it selfe no manne will doubte that he feared death anye thinge at all but being made fleshe hee permitted the fleshe that it shoulde suffer those thinges which pertained to the same and therefore as verye manne hee feareth death nowe present at the doore and sayeth Father if it be possible lette this cup passe from me but because it cannot otherwise be let it be not as I will but as thou wilt Thou seest howe that the nature of manne euen in Christe himselfe suffereth the things belonging to it and feareth but by the woorde ioyned to the same he recouereth that courage meete for God At the leÌ„gth he concludeth Thou seest that in respecte of the fleshe the deathe of Christe was not voluntarie Yet it was voluntary because that for it according to the will of the father saluation and life is giuen vnto menne And thus farre Cyrill Yet it must bee distinguished betweene the infirmity of the fleshe which Christ suffered and ours as it doeth much differ For in vs no affection is without sinne because that all men doe exceede measure and a right moderation but Christ was so troubled with sorrow and feare that yet he murmured not against God but remained fast to the true rule of
There is therfore great weight in these words that they went forth preached euery where which euen now for feare durst not speake in their secreat corner For so vnloked for a conuersion in a moment could not be done by man And therfore Marke addeth The Lord wrought with them signifying that this was the very worke of god Yet this phrase of speach doth not make a partition betwene their worke or labor and the grace of God as if that they of themselues could doe any thing but he meaneth simply y t they were holpe of God because that according to the flesh they shuld haue attēpted that in vaine which is yet wrought by them I graunt that the ministers of the word are called fellow helpers of God 1. Cor. 3. 9. in as much as he vseth their ministery but it is to be noted that ther is no power in them but that which he giueth them Further they do preuail nothing by planting by watering except the secreat working of the spirit do cause it to encrease Confirmed the word Marke here in my iudgement doth note a part of that which he had generally set down immediatly before For the Lord wrought with thē by other meanes least the preaching of his gospel shuld be in vain but this was a notable testimony of his help that he cōfirmed the same by myracles And this place teacheth to what ende myracles muste be referred that it is not lawfull to draw them after peruerse corruptions for that they doe serue the Gospell VVhereof it followeth that the holy order of God is inuerted if they be drawne away from the word of God whereof they are appurtenances to the adorning of vngodly doctrines or are drawn to colour out corrupt worshippings LAVS DEO THE holy Gospel of Iesus Christ according to Iohn with the Commentary of M. Iohn Caluine Faithfully translated out of Latine into english by Christopher Fetherstone student in Diuinitie TO THE RIGHT HONORABLE THE LORD ROBERT DVDLEY EARLE OF LEYCESTER BARON OF DENBIGH Maister of the Horse to the Queenes Maiestie Knight of the noble order of the Garter one of the Queenes Maiesties most honorable priuie Counsel Chanselour of the most famous Vniuersitie of Oxford Christopher Fetherstone wisheth encrease of spirituall giftes long life happy dayes and encrease of honour IT IS AN OLDE SAYing Right honourable and no lesse true then olde that faleable wines neede no iuic bush which prouerb importeth thus much that thinges which are of thē selues good and commendable haue not anye at least no great neede of commendation If therefore I shouldee with fine filed phrases with gaye geason woordes with straunge examples and notable hystories compound some long prologue and tedious Preface in commendation of this most excellent work and Commentarie of that famous member and faithfull Doctour of Gods Church Maister Iohn Caluine I might cause your Honour to suspect the fondnesse thereof I my selfe should seeme to doubte of the goodnesse thereof and finally minister occasion to many to condemne me of folly Omitting therefore that which is needlesse I discend vnto that which is needefull to wit to excuse my selfe of arrogancie wherof some may accuse me in that I dare presume to dedicate vnto yonr honour this my translation vnto whom I am altogether vnknowen The loade stone as men say writers do testifie and experience doth teach hath in it selfe such power force and vertue that it draweth iron vnto it though it be farre distant right so vertue doth drawe men vnto it and the reporte thereof causeth men to loue those whom they haue not seene to reuerence those of whō they haue only heard Which thing sithence it is so there is no cause why I shoulde either bee accused of arrogancie or condemned of impudencie for approching so boldly vnto your honour and for suffering this my translation to appear in your name For your friendes confesse and your foes cannot iustly denie that God hath placed in your noble brest greate aboundance of most heroicall vertues I omit to speake of that rare report of your vnfeigned religion which refoundeth euery where and redoundeth to your prayse I should be tedious if I should set downe particulerly the most vndoubted testimonies of your faithfulnesse toward your dread Soueraigne I shoulde seeme to flatter if I should extoll that godly magnanimitie wherewith the Lord hath endued you to maintaine his truth to defend the Realm to sub due those proud aspiring papists That great and earnest care which your honour hath alwaies had and euen now hath to support the poore ministers of the word and gospell of Iesus Christ in Gods cause in good causes hath in it selfe sufficient force to enforce not only mee but all thankfull heartes by word and writing to bewray all thankfulnesse dutifulnesse towards your good honor As this so that singuler liberalitie vsed at all times by your Lordship towards my friends hath caused me in dedicating of this booke to your honour to testifie some part of my thankfull minde in their behalfe And heere I am to craue pardon of you whiche I hope I shall easily obtaine for that I haue not behaued my selfe finely as I might though faithfully as I ought in this my worke And thus fearing prolixitie I conclude praying vnto the Lorde God of heauen and earth that King of Kinges and Lorde of Lordes that he will graunt vnto your honour and to the rest whom he hath placed in the like degree of dignitie his holy spirite that spirite of wisdome and vnderstanding that you may thereby be so directed that all your thoughts woordes and workes may tend to the setting foorth of Gods glory the maintenance of true religion the preseruation of the Realme So shall England haue wealth be voide of woe enioy solace be free from sorrow possesse plentie not tast of pouertie inherite pleasure and not see paine Whiche God graunt Your Honours most humble and obedient Christopher Fetherstone To the Reader BEing instantly requested Gentle Reader by my godlie zealous friendes to enterprice the translating of this most learned Commentarie of M. Iohn Caluine and being persuaded thereunto by manie godlie reasons whereof Gods glory the profite of his Church should bee the chiefe I coulde not nor woulde not refuse to take that charge vpon mee vnlesse I should haue forgotten my dutie towardes God his Churche and my friendes and now for asmuch Gentle Reader as the principall recompence of my paines shall bee that profite whiche thou shalt reape by the reading of this my translation I beseech thee refuse not to take some paines in reading the same I haue not stuft it full of strange wordes deriued of the Latin which might no lesse molest thee then if they continued Latin as they were I haue not racked the phrases to make them runne smoothly to please 〈…〉 and so digressed from the truth and meaning of the authour but so much as possible I could I haue translated
conscience not only the grace of adoption but also the newnesse of life and other giftes of the holy Ghoste For seeing that faith doeth receiue Christe as it is saide it bringeth vs after a sort into the possession of all his good giftes So that according to our sense we begin not to be the children of God vntyl such time as we haue faith And if sobeit the inheritaunce of eternall life be the fruite of adoption wee see howe the Euangelist ascribeth all our saluation to the grace of Christe alone And surely howe narrowly soeuer men doe sift themselues they shall finde nothing meete for the children of God but that which Christe hath bestowed vpon them 14 And the woorde was made fleshe and dwelt amongest vs and wee sawe the glory of it as the glory of the only begotten of the father ful of grace and of truth 14 And the worde was made flesh Nowe he teacheth after what sort Christe came whereof he made mention namely that hauing put on our flesh he shewed himselfe openly to the worlde And although the Euangelist doth briefly touch this vnspeakeable secrete and mysterie that the sonne of God did put on mans nature yet is this breuitie merueilous plaine Certaine foolishe fellowes doe heere delude and toye with friuolous shiftes that it is saide that the woorde was made fleshe because God did sende his sonne into the worlde being made man as hee had conceiued in his minde As if that worde were a shadowish vaine conception of the minde But wee haue shewed that the true person in the Essence of God is expressed in this worde Moreouer the worde fleshe is of greater force to expresse his minde then if hee had saide that he was made man His meaning was to shew vnto howe vile and base an estate the sonne of God came downe from the highnesse of his heauenly glory and all for our sake VVhen as the Scripture speaketh of man contemptuously hee calleth him fleshe Therefore albeit there is so great difference betweene the spirituall glory of the woorde of God and the rotten dregges of our fleshe yet notwithstanding the sonne of God did abase hymselfe so muche that hee tooke vpon him this flesh which is subiect to so great miserie But flesh is not takeÌ„ in this place for the corrupt nature as Paule doth oftentimes take it but for the mortal man although it doth by contempt signifie his frayle brittle nature Psalme 78. 39. Hee remembred them because they are fleshe Isay. 40. 6. All fleshe is grasse and in suche like places Yet must we note herewithall that this is a kinde of speeche wherein is Synechdoche because the inferiour parte comprehendeth the whole man Therefore did Apolinaris dote who feigned that Christe did take vpon him the body of man only without the soule for wee may gather out of infinite testimonies that hee was no lesse indued with the soule then with the body And when the scripture calleth men fleshe it doth not therefore depriue them of soules Therefore the sentence is plaine that the word which was begotten of God before the beginning of the worlde and whiche did alwayes abide with the father was made man In this poynt of faith wee must chiefly holde two thinges that the two natures in Christ dyd so growe togeather into one person that one and the same Christe is very God and man And the other that the vnitie of the person doth no whit let but that the natures may remaine distinct so that the diuinitie doth retaine whatsoeuer is proper to it and that the humanitie hath also seuerally whatsoeuer belongeth to it Therefore whensoeuer Satan did goe about by heretikes to ouerthrowe sounde doctrine with diuers dotings hee alwayes brought in the one of these errors eyther that Christ was the sonne of God and of man so confusedly that neyther his diuinitie remained in hym neyther was he coÌ„passed about with the true nature of maÌ„ or els that he was so clothed with the fleshe that hee was as it were double and had two natures Thus dyd Nestorius in times past plainely confesse both natures but hee made one Christe God and another man On the contrarie when Eutiches did acknowledge one Christ to be the sonne of God and of man he left hym neither of the two natures but feigned that they were both mixed together And Seruetus at this day feigneth with the Anabaptists such a Christe as is confusedly coÌ„pounded of a double nature as a diuine man In woorde hee affirmeth that hee is God but if you receiue his vaine glosses the diuinitie was turned for a time into the humaine nature and nowe againe is the humane nature swallowed vp of the diuinitie The wordes of the Euangeliste serue fitly for the refuting of both these sacriligies VVhen hee saith that the worde was made fleshe the vnitie of the person is plainely gathered hence for it is not meete that there shoulde bee another man now beside him who was alwayes very God seeing that it is said that that God was made man Againe seeing that this woorde woorde is attributed distinctly vnto Christe as hee is man it followeth that Christe ceased not to bee that which he was before wheÌ„ he was made man and that there was nothing altered in that eternall essence of God which put vpon it fleshe Finally the sonne of God began to bee man in suche sorte that notwithstandynge hee is as yet that eternall woorde whiche hath no beginnyng of time And dwelt They that expounde that the fleshe was vnto Christe as an house they doe not vnderstande the meaning of the Euangelist For doubtlesse he doth not here assigne vnto Christe a perpetuall abiding amongst vs but he saith that he was conuersant amongest vs for a season For the word escenâ—sen which hee vseth is fet from tabernacles Therfore it doth signifie nothing els saue this y t Christ did execute that functioÌ„ vpon earth which was inioyned him or that he did not appeare one moment onely but that he did abide amongst men vntil such time as he did finish the course of his office But heere may a question be moued whether he doth speake of men in generall or of himselfe alone and the other Disciples who sawe that with theyr eies whiche hee saith I doe rather allowe this latter for hee addeth by and hy And wee sawe his glory For although the glory of Christe might haue beene seene of all men yet was it vnknowen to the greatest parte because of their blindnesse only a fewe saw this manifestation of his glory whose eyes the holy spirite did open The summe is that Christ was so knowen as he was man that he shewed in himselfe some farre greater and more excellent thing VVhereupon it followeth that the maiestie of God was not extenuated although it were compassed about with the flesh it laide hid indeede vnder the humilitie of the fleshe yet so that it sent foorth the brightnesse thereof As is not in this
doth here commende and set foorth that plentifull aboundance of good thynges which Christe brought foorth with his commyng For wee knowe that the benefites of God were tasted more sparingly vnder the lawe and that so soone as Christ was reuealed in the fleshe they were powred out in great aboundance euen vnto the full Not that anye of vs hath greater aboundance of the spirite then had Abraham but I speake of the ordinarie dispensation and of the manner and meanes of dispensing Therefore to the ende that Iohn may the better inuite his Disciples vnto Christe he telleth them that the aboundance of all those good thinges which they want is offered them in him Although there shall be no absurditie therein if so be it we extend it farther yea the text may be read thus verye well that all the fathers from the beginning of the worlde did drawe all those giftes which they had from Christe because although the lawe was giuen by Moses yet did they not obtaine grace thereby Notwithstanding I haue shewed before what I like best namely that Iohn doth in this place compare vs with the fathers that by this comparison hee may amplifie that which is giuen vs. And grace for grace It is well knowen howe Augustine expoundeth this place namely that al good things are giuen vs now then of God and that eternall life is not repaide to our merites as a due rewarde but that this is a poynt of more liberalitie that God doth so reward the former graces and crown his giftes in vs. This truely is godly and finely saide but it is not very fit for this place The sense were more plaine if thou shouldst take this worde anti comparitiuely as if he shoulde say that whatsoeuer graces the Lorde heapeth vpon vs they doe in like sort flowe from this fountaine It may also bee vnderstood as a note of the finall cause that we do receiue grace nowe that the Lorde may once accomplishe the worke of our saluatioÌ„ Notwithstanding I do rather subscribe vnto their iudgement who say that wee are watered with the graces which are powred out vppon Christe For that which we recoâ—â—e of Christe hee doth not onely giue it vs as God but the father hath bestowed it vpon him that it might flowe vnto vs as through a conduit This is the oyntmente wherewith hee was annoynted that hee myght annoynt vs all togeather with hym wherevppon hee is called Christe wee Christians 17 Because the lawe was giuen by Moses It is a preuention wherein hee preuenteth a contrarie obiection For Moses was so greatly esteemed amongest the Iewes that they did hardly admit any thing that was contrary to him Therfore the EuaÌ„gelist teacheth how far inferior the ministerie of Moses was to the power of Christe And also this comparison doth not a little beautifie the power of Christe For seeing that the Iewes did make so great account of Moses that they did attribute vnto him all honour that might bee the Euangelist telleth them that that was but a very small thing which Moses brought if it be compared with the grace of Christe For that was otherwise a great let that they thought they had that by the lawe whiche we doe obteine by Christe alone But we must note the contraposition when he setteth the lawe against grace and truth for his meaning is that the lawe wanted both these And truth in my iudgement is taken for the firme and sound stabilitie of things By this worde Grace I vnderstande the spirituall fulfilling of those thinges the bare letter whereof was contained in the lawe And these two voyces may be referred by Hypallage both vnto one thing As if he had saide that grace wherein the truth of the lawe consisteth was reuealed at length in Christ. But because the same sense shall remaine it maketh no great matter whether thou couple them together or distinguish them This truely is certaine that this is the Euangelists meaning that the image of spirituall good things was only shadowed in the law and that they are perfectly fulfilled in Christe whereupon it followeth if thou separate the law from Christe there remaineth nothing there but vaine figures In which respect Paul saith Collos. 2. 17. That therein are the shadowes that the body is in Christ. Yet notwithstaÌ„ding we must not imagine that there was any thing shewed deceitfully in the lawe for Christ is the soule which quickneth that which should otherwise be dead in the lawe But the shooteth heere at another marke namely of what force the law is of it selfe and without Christ. And the Euangelist saith that there is no sounde thing found in it vntyll wee come vnto Christe Furthermore this truth consisteth in that that we obteine grace through Christe which the lawe could not giue vs. Therefore I take this worde grace generally aswell for the free remission of sins as for the renuing of the hearte For seeing that the Euangelist doth in this place briefly note the difference betwene the old new Testament which is described more at large Ier. 31. 31. hee coÌ„preheÌ„deth vnder this worde whatsoeuer belongeth vnto the spirituall righteousnesse And the partes thereof are two that God doth reconcile himselfe vnto vs freely by not imputing our sinnes and that he doth ingraue in the heartes of men his lawe and doth frame men inwardly by his spirite to obey him wherby it appeareth that the law is falsly and vnproperly expounded if sobeit it retaine any in it or keepe theÌ„ back from comming to Christe 18 No man hath seene God at any time This is most fitly added to confirme the next sentence withall For the knowledge of God is the gate whereby we enter in into the fruition of all goodnesse Therfore seeing that God doth reueale himselfe vnto vs by Christe alone it followeth heereupon that we must desire craue all thinges of Christe This course of doctrine is diligentlye to bee noted There is nothynge that seemeth to bee more common then this that euery one of vs doth receiue those thinges which God doth offer vnto vs according to the measure of our faith but there are but a fewe that thinke that we must bring the vessell of faith of the knowledge of God wherby we may draw This that he saith that no man hath seene God at any time is not only to be vnderstoode of the externall sight of the bodily eyes for hee giueth vs to vnderstande generally seeing that God dwelleth in light which none can come vnto he caÌ„not be knoweÌ„ but only in Christ his liuely image Furthermore they doe commonly expounde this place on this wise Seeing that the bare maiestie of God is hidden in it selfe it coulde neuer be comprehended saue only forasmuch as it reuealed it self in Christe and that therefore God was knowen to the fathers only in Christe But I doe rather thinke that the Euangelist doth heere holde on in the comparison namely how farre better our estate is then the estate
had rather haue him to be the authour of death then of life Hee that beleeueth in him is not condemned VVhereas he doth so often so diligently inculcate this point that all the faithfull are out of danger of death wee may gather hence howe necessarie the certaintie and stabilitie of hope is that the conscience may not continually feare and be tormented Therefore he affirmeth againe that there doth no damnation remaine when as we shall beleeue which thing he will expound more at large in the first chapter The presentence is taken in this place for the future according to the custome of the Hebrewe tongue for he will haue the faithfull to be free from the feare of damnation The next sentence but hee that beleeueth not c. Signifieth vnto vs that there is no other remedie whereby any man can escape death As if hee shoulde say that there remaineth nothing but death for those who reiect the life that is giuen theÌ„ in Christ seeing that life coÌ„sisteth only in faith alone He putteth in the preterperfectence of the verbe emphatically that he might the better expresse that all vnbeleeuers are quite vndone And we must note that Christ speaketh peculiarly of those whose impietie shall bewray it selfe in the manifest contempt of the gospel For although it be true that there was neuer any other way to escape death then to flie vnto Christe yet because Christ intreateth in this place of the preaching of the gospel which was to be spread abrode throughout the whole worlde he vttereth these wordes agaynste those who doe wickedly and malitiously extinguish the light which GOD hath kindled 19 And this is the iudgement that light came into the worlde and men loued darkenes more then light for their workes were euill 20 For euery one that doth euill hateth the light and commeth not vnto the light least his workes should bee reproued 21 But he that doth truth commeth to the light that his workes may be made manifest because they are done in God 19 And this is the iudgement He preuenteth the murmurings complainings which profane men are wont to vtter against the too too great rigour as they thinke of GOD when as he dealeth more sharpely with them then they woulde wishe It seemeth to them an harde matter that all those should perish which do not beleeue in Christ. Therfore least any man should ascribe his damnation vnto Christ he teacheth that it is to bee imputed to euery mans owne fault The reason is because infidelitie is a witnesse of an euill conscience VVhereby it appeareth that the wickednesse of the vnbeleeuers doeth keepe them backe from comming to Christ. Some there be who thinke that the signe and tokeÌ„ of daÌ„nation is only set downe in this place But Christ his intent and purpose is to tame the wickednesse of men least after their accustomed maner they turne theyr backes or chide with God as if hee did handle them vniustly whilest that he doth punish their incredulitie with eternall death Therefore he sheweth that such iudgement is iust not subiect to any such false slaunders not only because they deale frowardly who preferre darknesse before light and doe of their owne accord flie from the light which is offered them but because that hatred of the light doth spring only from a giltie and wicked minde There shineth in many a goodly shew of holinesse who notwithstanding are enemies to the gospel but how so euer they appeare to be more holy then angels it is questionlesse that they are hypocrites because they refuse the doctrine of Christ for no other cause saue only because they loue their lurking dennes whereby their filthinesse may be couered Therefore seeing that hypocrisie alone doth make God to bee displeased with men they are all giltie because vnlesse being blinded with pride they did flatter theÌ„ selues in their vices they would be ready and willing to receiue the doctrine of the Gospel 20 For whosoeuer doth euill His meaning is that they do hate the light for this cause because they are euill so muche as in them lyeth they desire to couer their sinnes whereupon it followeth that they do as it were of set purpose nourish the matter of daÌ„nation by driuing away the remedy Therfore we are much deceiued if we think that they are carried with a godly zeale who rage against the gospel seeing that they do rather abhor the light that they may more freely flatter themselues in darknesse 21 But he that doth This seemeth to be spoken vnproperly absurdly vnlesse you will confesse that there are some that be righteous which speake the truth before they be regenerate by the spirite of God VVhich thing agreeth not with the perpetuall doctrine of the scripture For wee know that faith is the roote from which the fruits of good woorkes doe spring To the end that Augustine may resolue this doubt hee expoundeth these wordes doth the truth thus hee which acknowledgeth howe miserable we are and destitute of all power to doe well And indeede this is the true preparation vnto faith when as being inforced with the feeling of our pouertie we flie vnto the grace of God But all this is contrarie to Christe his minde for his meaning was simplie to affirme that those who deale sincerely doe desire nothing more then the light that their workes may be proued and tryed because after that such tryall is made it doth better appeare that they spake the truth before God and were cleane from all deceite But some man will inferre falsly and ignorantly that mens consciences doe not accuse them before faith commeth For Christe doth not say that the elect doe beleeue that they may winne prayse for their good workes but he declareth onely what the infidels woulde doe vnlesse theyr owne consciences did accuse them Furthermore Christe vseth this worde truth because beeing deceiued with the externall shew of workes we doe not consider what lurketh with in Therefore he saith that perfect men and those who are no dissemblers do willingly come foorth into the sight of God who is onely fit to giue iudgement of our workes For those workes are saide in this place to be done in God which he alloweth and are good according to his rule Hereby wee may learne that wee must not iudge of woorkes vnlesse we beholde them with the light of the Gospel because our reason is altogether blinde 22 After these thinges came Iesus and his disciples into the land of Iudea and he was conuersant there with them and did baptise 23 And Iohn was also baptizing in Aenon nigh vnto Salim because there was muche water there Therefore they came and were baptised 24 Because Iohn was not yet cast into prison 25 Therefore there arose a question betweene the disciples of Iohn and the Iewes concerning purging 26 And they came vnto Iohn and said vnto him Rabbi he that was with thee beyond Iâ—rdan to whome thou bearest witnesse beholde he baptiseth and
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.
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
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
soeuer he had in himselfe And we must note that there are three degrees of life reckoned vp in this place the liuing father hath the first place who is the foūtain but yet placed farre off and hidden the sonne followeth whō we haue laid out vnto vs as a fountaine through whom life is powred out vnto vs the third is life which we doe draw from him Now wee know the summe because God the father in whose power is life is farre distant from vs Christ is placed in the middle who is the second cause of life that that may come vnto vs thence which should otherwise lie hid in God 58 This is the bread He returneth vnto the comparison of Manna his flesh where he began For he should haue ended his speech thus there is no cause why yee should preferre Moses before me because hee fedde your fathers in the desert seing that I giue you a farre better meat For I bring the heauenly life with me For as it was said before the bread is said to come downe from heauen which tasteth of no earthly or corruptible thing but breatheth out the immortalitie of the kingdome of God They tryed not this power in Manna who were only bent to feed their bellie For whereas there was a double vse of Manna the Iewes with whom Christ disputeth in this place did loke vnto nothing but the corporall meat But the life of the soule is not fraile but groweth to be better vntil the whole man shal be renued 59 These thinges said he in the synagogue teaching in Capernaum 60 Therefore many of his disciples when they had heard saide This is a hard saying who can heare it 61 And when Iesus know in himselfe that his disciples murmured concerning this hee said vnto them doth this offend you 62 If therefore you shall see the sonne of man ascending where he was before 63 It is the spirite that giueth life the flesh profiteth nothing The wordes whiche I speake vnto you are spirite and life 64 But there are some of you that doe not beleeue For Iesus knewe from the beginning who they were that did not beleeue and who it was that shoulde betray him 59 These thinges spake hee in the synagogue Iohn assigneth the place y t we may know that there were many present and secondly that the sermon was made about a graue and waightie matter Yet notwithstanding it followeth by and by that there were scant a few of so great a company who did profite yea this doctrine was vnto a great many who did professe themselues to be Christe his disciples a cause of falling away If the Euangelist had said that only some wer offended that might haue byn counted now a wonder but in that they do ryse against him in troupes do conspire together what maner example shal we say this is VVherfore let vs deeply imprint in our minds this historie lest at any time we doe murmur against Christe when hee speaketh Secondly if wee see anye suche like thing in others let not theyr pryde trouble our faith 60 This is an hard saying Nay there was rather hardnes in their hearts and not in the saying But the reprobates are wont after this sort to gather together stones out of the worde of God whereat they may stumble And when as they runne headlong against Christe through their harde stubbornnesse they complaine that his word is harde which ought rather to make them soft For whosoeuer shall humblie submit himselfe vnto Christ his doctrine hee shall finde no harde or sharpe matter therin and it shal be vnto the vnbeleeuers who shall stubbornely set themselues against it an hammer which breaketh the rockes as the prophete calleth it Ier. 23. 29. Furthermore seeing that the same hardnes is bred in vs al if we iudge according to our owne meaning of the doctrine of Christ there shal be as many paradoxes as wordes VVherefore there remaineth nothing but that euery one doe commende himselfe vnto the direction of the spirite that he may write that in our heartes which otherwise would not enter into our eares VVho can heare it Heere we see how malitious vnbeliefe is For they which vngodlily wickedly reiect the doctrine of saluation being not content with an excuse they dare make the sonne of God giltie in their steed and pronounce him to be vnworthie to be heard So at this day the Papists doe not only boldly refuse the Gospel but doe also thunder out horrible blasphemies least they should seeme to resist God without a cause And truely seeing that they desire darknesse it is no maruell if Satan doe delude them with feigned monsters But that which they by reason of their distemperature cannot endure shall not only be suffered of the modest and those who are easie to be taught but it shall also lift them vp and vphold them In the meane while the reprobate shall doe nothing els with their murmuring raylings but bring vppon themselues a more greeuous destruction 61 And when Iesus knew Christe knew that the offence which the reprobate had taken could not be remoued for the doctrine doth not so much wound them as it doth discouer the rotten gall which they nourished within in their harts yet would he by all means trye whether any of those who were offended were as yet curable intending to stop the mouth of the rest By asking the question he giueth them to vnderstand that they had no cause or at least that in the doctrine it selfe there was no matter of offence In like sort the wickednesse of those men is t◠bee brideled who being only smitten with a dogged madnesse do spea◠euill of the worde of God and their foolishnesse is also to be corrected who rush rashly against the truth He saith that Iesus knew in him selfe because they had not yet freely vttered what did byte them but did feet amongest themselues with a secrete whispering Therefore he preuenteth their open complaints If any doe obiect that their nature was not obscure seeing that they did in plaine wordes refuse Christe his doctrine I confesse in deede that the woordes are playne whiche Iohn recited before but I say also that they did tosse amongest themselues these murmurings and as it were secrete speeches and words after the manner of reuoltes For if they had conferred with Christe there had bin better hope because they had opened him a way vnto doctrine now when as they murmur amongst themselues they exclude themselues frō learning Therefore there is nothing better then when as we doe not at the first vnderstand the Lords meaning to come straightway vnto him that he may open vnto vs all doubtes Doth this offend you Christ seemeth in this place not so much to remoue the offence as to encrease it yet if any man doe more narrowly weigh the cause of the offence there was in this sentence that which ought to haue appeased their mindes The low and base estate of Christ which
spirite alone which maketh vs meeke and gentle to suffer our selues to bee reprehended and so consequently to offer our selues to be slaine with the sworde of the Gospell 9 And when he had said these thinges vnto them hee abode in Galilee 10 And when his brethren were gone vp then went he himselfe vnto the feast also not openly but as it were priuilie 11 Therefore the Iewes sought him on the holy day and they said where is he 12 And there was much murmuring concerning him in the companies some said hee is good and other some said Nay but he seduceth the multitude 13 Notwithstanding no man spake openly of him for feare of the Iewes 9 He abode in Galilee Here the Euangelist setteth before our eyes on the one side the kinsfolkes of Christ who after the common custome make a shew of the worship of God yet neuerthelesse they are friends with the wicked and therefore they walke without feare On the other side he setteth before vs Christ who being hated of the worlde came priuily into the citie vntill suche time as the necessitie of his office dyd compell him to showe himselfe openly And if sobeit there is nothing more miserable then to bee pulled away from Christe accursed bee that peace whiche costeth so deare that wee muste renounce Christe 11 Therefore the Iewes Here wee must consider in what state the Church did stande For the Iewes did at that time gape after the promised redemption as being hungrie yet when Christ appeareth vnto theÌ„ they stand in doubt hereupon did arise that confused murmuring diuers speeches In that they murmur priuilie it is a signe of the tyrannie which the Priestes and Scribes had taken to themselues Truely it is an horrible example that seeing there was but that Church only vpon the earth there shoulde be set before vs here a confused and disfigured disorder They who gouerne in steed of shepheardes doe keepe the people vnder with feare and terrour in the whole bodie there is filthie wastnesse and dolefull dissipation By the Iewes hee vnderstandeth the common sort which being now accustomed to heare Christ for the space of two yeeres doth seeke him when as hee appeareth not according to his common custome For when as they say where is hee They speake of a knowen man and yet notwithstandyng this woorde doth shew that they were not earnestly affectioned hytherto and that they stande alwayes in doubt 12 Much murmuring He giueth vs to vnderstande that wheresoeuer men did assemble themselues in companies as it falleth out often in great assemblies there passed secrete speeches concerning Christ. The dissentioÌ„ wherof meÌ„tion is made in this place doth declare that there be diuers iudgements of men concerning Christe euen in the middest of the Church And as wee are not afraide to receiue Christ who was condemned long agoe of the most part of his nation so wee must be armed in such sort that we be not troubled with the dissention whiche reigneth at this day Againe we may see how great the rashnesse of men is in matters appertayning vnto God They wold not haue bin so licentious in any small busines but so soone as there ariseth a question concerning the sonne of God and his holy doctrine they doe by and by iudge rashly VVherfore we must keepe so much the greater moderation least we doe rashly condemne our life with the eternall truth of God And if sobeit the worlde doe count vs deceiuers let vs remember that these are Christe his markes so that in the meane season wee doe indeede declare that we speake the truth Furthermore this place sheweth that in a great multitude euen whereas the body it self is confused there are alwayes some who thinke well but these few who are sober minded are ouerrunne of many that are mad 13 Notwithstanding no man spake openly Hee calleth the chiefe gouernours Iewes in this place in whose power the gouernment was They did so hate christ that they suffered no word to be spokeÌ„ on either part not because it greeued them to haue him slaundered but because they thought that it was the best way to burie his name by forgetfulnesse So the enemies of the truth after that they haue tryed that they cannot preuaile by their crueltie they would couet nothing more theÌ„ y t the remembrance thereof may be suppressed and this is all they goe about In that being brought vnder with feare they kept silence that was altogether tyrannicall as I haue saide before For as vnbrideled libertie hath no place in the estate of the Churche when as it is well ordered so when as all libertie is kept vnder with feare that no man dare say any thing it is a most miserable estate The power of Christ did appeare to bee so much the more excellent and wonderfull in that getting an audience amongest his armed enemies and their furious hatred and in suche a fearefull gouernment he did defend the truth as they say with open mouth 14 And when halfe the holy day was past Iesus went vppe into the Temple and taught 15 And the Iewes wondered saying how knoweth this man learning seeing hee neuer learned 16 Iesus answeared them and saide My doctrine is not mine but his that sente mee 17 If any man will doe his will he shall knowe of the doctrine whether it be of god or I speake of my selfe 18 Hee that speaketh of himselfe seeketh his owne glory and hee that seeketh the glorye of him that sent him this man speaketh the truth and there is no vnrighteousnesse in him 19 Did not Moses giue you the lawe and none of you doth the lawe why doe ye seeke to kill mee 14 He went vp into the Temple Now wee see that Christ did not so feare that he fayled in his duetie For this was the cause of his tarying that hee might make his Sermon in the most famous assemblie Therefore we may sometimes giue place to daunger but no opportunitie of well doing must be omitted or neglected In that hee teacheth in the Temple he doth this according to the auncient order and custome For when as God commaunded so many ceremonies hee woulde not haue his people to be occupied in colde vain sightes only And that the coÌ„moditie myght appeare it was requisite that doctrine should bee ioyned with them By this meanes outward rytes are liuely images of spirituall thinges when as they haue their forme out of the worde of God And â—ow because the Priestes were almost dumbe and the Scribes did corrupt the pure doctrine with their leauen and false glosses Christ tooke â—ppon him the office of teaching and that for good causes seeing that he was the chiefe priest as he doth shortly after affirme that hee doth take in hand nothing but at his fathers commandement 15 And the Iewes marueiled They are deceiued who thinke y t Christ his talke was so picked that it was greatly liked of For the Iewes doe so wonder that they take an occasion to
vs learne so to behold Christ being humble in y e flesh that this humilitie which is despised amongest the wicked may extoll vs vnto his heauenly glory So that Bethlehem where he should haue beene borne as he was man shall be vnto vs a gate through which we may goe in vnto the eternall God 28 Therefore Iesus cryed Hee inueigheth with bitter wordes against theyr rashnes because that pleasing themselues proudly in a false opinion they did exclude themselues from the knowledge of the truth As if he shoulde say whilest that you know all thinges you know nothyng And truly there is no worse plague then when as the confidence of that little knowledge which men haue doth make them so drunken that they doe carelesly reiect whatsoeuer is contrarie to their meaning Hee speaketh tauntingly when he saith Yee know mee and yee know from whence I am I came not of my selfe He setteth that which is true against the opinion which they had falsely conceiued as if he should say whilest that you haue your eyes fastened vpon the earth you doe also thinke that I am wholy subiect to these thinges and therefore you contemne me as a base start vp but God will testifie that I came from heauen Therfore howsoeuer you doe reiect mee God will indeede acknowledge that I am his He calleth God true in the same sense wherein Paule calleth him faithful If so be it saith he we be vnsaithful he continueth faithfull he cannot denie himselfe For his drift is this that there is no whit of the credite of the Gospell diminished howsoeuer the worlde doe goe about to supplant it that how much soeuer the wicked do pull from Christ yet doth he remaine perfect because the truth of God remaineth alwayes sound and like to himselfe Christ seeth that he is despised hee is so farre from yeelding that he doth rather couragiously tryumph against their mad arrogancie who set nothing by him It becommeth al the faithfull to be endewed with this inuincible and heroicall stoutnes Yea our faith shall neuer be firme stable vnlesse it set light by the frowardnes of the wicked when as they arise against Christe And 〈◊〉 doth especially become godly teachers trusting to this ayd to goe foreward in defending sound doctrine although the whole world say naâ— So Ieremie calleth God his promiser and reuenger because he is condemned as a deceiuer Thou hast deceiued mee O Lord saith he and I 〈◊〉 deceiued So Isaias being on euery side ouerwhelmed with slaunders reproches he flieth vnto this sanctuarie that â—e shall haue God the approuer of his cause So Paule being oppressed with vniust iudgements prouoketh them all vnto the day of the Lorde counting it sufficient to set God alone against the raging world VVhom yee know not His meaning is that it is no maruell if the Iewes know not him who know not God for this is the beginning of true wisdome to haue respect vnto God VVhen he doth attribute vnto him selfe the knowledge of God he giueth vs to vnderstand that hee is not extolled rashly vnto so great confidence And he teacheth vs by his example that we must not lightly thrust in the name of god that we may boast of our patron and the reuenger of our cause For there are many too bold in boasting of the authoritie of GOD yea there is nothing more readie and bold to reiect the iudgements of all men then frantike persons who make boast of their inuentions insteed of the oracles of God But we are taught by these wordes of Christ that we must take good heed of vaine and friuolous confidence and that then we must ualiantly resist men when as we know the truth of God throughly And he that is certainely persuaded that God is on his side there is no cause why he should feare the crime of insolencie in treading vnderfoote all the loftinesse of the world 29 Because I am of him Some there be that doe so distinguishe these two members that they referre the former vnto the diuine essence of Christe the other vnto the office inioyned him of his father which that be might take vpon him he clothed himselfe with mans flesh nature which although I dare not reiect yet I cannot tell whether Christe woulde speake so subtillie or no. I confesse indeede that the heauenly beginning and arising of Christ may bee gathered thence but yet this is no sufficient proofe of his eternall diuinitie againste the Arrians 30 Therefore they sought to catch him There wanted no will in them to hurt him nay no endeuour and they had strength sufficient VVhy then do they linger in so great heate as though their handes and theyr feete had been bound The Euangelist answereth Because his houre was not yet come VVherby he telleth vs that Christ was couered with his fathers ayde against their strength and furious force And he doth also preuent the offence of the crosse because there is no cause why wee should be troubled when as we heare that Christ was carryed away vnto death not at mans pleasure but because he was aypointed of the father to be such a sacrifice Hence may we gather a generall doctrine For howesoeuer we liue vntill a day yet the houre of euerie mans death is appointed of God It is an hard matter to beleeue that being subiect to so many casualties being laid open vnto so many iniuries layings in wayte of men and wilde beastes being inuironed with so manie diseases yet we are out of all daunger vnlesse it be when the Lorde will call vs away But we must striue with distrust and first of all wee must hold such doctrine as we heare in this place Secondly the ende thereof and the exhortation which is gathered thence that all cares being cast vpon God euery man doe serue in his vocation and that he bee not called away with any feare from his office Yet may no man passe his bounds For we must not go any farther trusting vpon the prouidence of God then God commaundeth 31 And manie of the companie beleeued on him and saide when Christ shall come shall he doe more myracles thâ—n this man doth 32 The Pharisees heard the companie murmuring thâ—se thinges about him and the Pharisees and Priestes sent ministers to take him 33 Therefore Iesus said vnto them yet a litle while am I with you and I go vnto him that sent me 34 Yee shall seeke mee and shall not finde mee and where I am you cannot come 35 Therefore the Iewes said amongest themselues whyther will he goe that we shall not finde him will he goe into the dispersion of the Greekes and teach the Greekes 36 VVhat speech is this that he hath said yee shall seeke me and shall not find mee and whither I goe yee cannot come 31 And many of the companie It might seeme that Christ preached vnto those which were deafe and altogether obstinate yet the Euangelist saith that there followed some fruite
him who art thou Iesus saide vnto them from the beginning because I doe also speake vnto you 26 I haue many thinges to speake and iudge of you but hee that sent me is true I speake those thinges in the worlde which I haue heard of him 27 They knewe not that he spake vnto them of the father Therefore Iesus saide vnto them 28 VVhen yee haue lifted vp the sonne of man then shall yee knowe that I am that I doe nothyng of my selfe but like as the father hath taught mee these thynges speake I. 29 And he that hath sent me it with me the father hath not left me alone because I doe alwayes those thinges which please him 25 From the beginning They are muche deceiued that take beginning in the nominatiue case as if Christ did in this place affirme his eternall Godhead There can be no such doubtfulnes in y e Greeke and yet notwithstanding the Greek interpreters doe also vary amongest themselues All doe agree in this that the preposition is to be vnderstood but many doe expound it aduerbially as if Christ did say that this is principally to bee holden Some also as Chrysostome doe reade it in one text The beginning which I also speake vnto you I haue manie thinges both to speake and iudge of you VVhich sentence Nonnus did also gather into a verse Yet the other reading is more vsuall and semeth to mee to bee the true reading Furthermore I interprete ten archâ—n from the beginning and in my iudgement the sense is this I am not start vp of a sodaine but as I was promised in times past nowe doe I come abroade And hee addeth because I doe also speake vnto you wherby he meaneth that he testifieth plainly enough who he is if sobeit they had eares The causall coniunction oti is not put simplie to render a reason as if Christ would prooue that hee was from the beginning because he speaketh now but the affirmeth that his doctrine doth so agree with that euerlastingnesse whereof he maketh mention that it ought to bee accounted insteede of an vndoubted confirmation It may be thus resolued According to the beginning that is he of whom alreadie in times past like as now also I do confirm as it were againe or and truly that which I nowe speake agreeth also with the oracles of all ages so that it is a sure approbation To bee briefe this answere consisteth vpon two members for vnder the worde beginning he comprehendeth the continuall course of all ages since that the couenant of god was established with the fathers VVhenas he saith that he doth also speake he ioyneth his present doctrine with the olde prophesies and teacheth that it dependeth thereupon VVhereupon it followeth that this was the only cause of the Iewish ignorance because they did neither beleeue the Prophetes nor the Gospel For there is one Christ set before them euery where They did feigne that they were the Prophetes schollers and that they had respect vnto the eternall couenant of GOD but in the meane season they refused Christe who was promised from the beginning and did offer himselfe vnto them 26 I haue many things to speake of you Because he saw that he sung a song vnto deafe men he proceedeth no farther in his talke but doth only pronounce that God will reuenge that doctrine which they contemne because he is the authour thereof if saith he I would accuse you your malice and wickednesse doth minister vnto me large matter but I doe now omit that But the father who hath commaunded me to teache hee shall not foreslow his duetie for he will surely defende and deliuer his worde from the wicked and sacrilegious contempt of men The saying of Christ tendeth almost vnto the same ende whereunto that of Paule 2. Tim. 2. 13. If wee shall denie he continueth faithfull be cannot deny himselfe To be briefe he threateneth the iudgement of God vnto the vnbeleeuers who doe not beleeue his worde because he must needs defend his truth And this is the true stabilitie of our faith when as we are persuaded that God alone is sufficient to establish the authoritie of his doctrine although the whole world doe refuse it All those which serue Christe and trust to this ayde may safely conuince the whole world of lying And the things which I haue heard He saith that he vttereth nothing saue that which he hath receiued of the father And this is the only approbation of doctrine when as the minister sheweth that all that proceedeth from God which he speaketh Furthermore we know that Christ did then play the part of a minister therefore it is no marueile if hee doe therefore desire to be heard because he bringeth the commaundements of God vnto men And by his example he prescribeth a common lawe vnto all the whole Church that none be heard saue only hee that speaketh out of the mouth of God But like as he casteth downe the peruers arrogancie of men who thrust in theÌ„selues without the word of God so doth he furnish and arme with inuincible constancie godly teachers who are well assured in theyr consciences of their calling so that whilest that they haue God for their guide they may boldly triumph against all mortall men 27 They knew not Heereby it appeareth how dull those men are whose mindes Satan doth possesse There could nothing bee more certaine then that they are cited vnto the throne of God but they are altogether blinde which thyng chaunceth also dayly vnto other enemies of the Gospell Furthermore such making blinde of them ought to teach vs to feare 28 VVhen ye haue lifted vp Christ being offeÌ„ded with that dulnes which the Euangelist noteth he affirmeth againe that they are altogeather vnworthie to heare any more out of his mouth You haue saith he al your senses as it were bewitched and therfore you vnderstand nothing of these thinges which I speake but there shall once be a time wheÌ„ you shal know that there was a Prophet of god conuersant amoÌ„gst you which spake vnto you Thus must we deale with the wicked they must be called precisely vnto the iudgement seate of the highest Iudge And this knowledge whereof Christ maketh mention is too late when as the wicked being drawen vnto punishment do against their wylles acknowledge God to be their iudge whom they shoulde haue meekely reuerenced Neither doth he promise vnto them amendment of life but he saith plainely that after they shall be striken with a new and vnlooked for feare of Gods wrath the dulnesse wherein they now rest shall bee taken from them So the eyes of Adam were opened that being ashamed in seeking lurking dennes in vaine he might at length perceiue that he was lost Although that knowledge of Adam which might haue beene of it selfe vnprofitable turned to his good through the grace of God but the reprobate being ouerwhelmed with despayre haue their eyes opened only to this ende that they may see
their destruction And God doth bring them to this kinde of knowledge diuers waies For oftentimes being scourged they learne that God is angrie with thē sometimes hee vexeth them inwardly without vsing any outwarde torment sometimes he suffereth them to sleepe vntill hee call them out of the worlde By the worde lifted vp Christ meaneth his death And he maketh mention of his death that hee may foretell them that although they extinguish him according to the flesh yet shall it profite them nothing as if he should say You doe now proudly mock me when I speake vnto you your vngodlinesse shall shortly goe farther to wit euen vnto my death then shall you triumph as if you had obteyned your desire But you shall shortly perceiue by your most wicked destruction howe much my death differeth from destruction He vseth the word lifted vp that he may the more pricke them Their purpose was to drowne Christ in the neathermost hell he affirmeth that this their hope shal be frustrate and that the euent shal be farre contrarie It may be indeed that he alludeth vnto the external maner of his death to wit because he was to be lifted vp vpon the crosse yet he did chiefly regard his glorious successe which followed shortly after contrary to all their expectations He did triumph gloriously ouer Satan before God and the Angels hauing blotted out the hande writing of sinne and abolished the giltinesse of death vpon the crosse but this triumph beganne at length to appear◠vnto men when the Gospel was preached The same thing chaunced afterward the Christ should rise out of the graue and ascend into heauen VVhich thing we must hope for at this day for whatsoeuer the wicked doe inuent to oppresse Christ with in his doctrine church he shall not onely spring vp against their willes but shall turne their wicked endeuours vnto the greater encrease of his kingdome That I am I haue alreadie saide that this is not referred vnto the diuine essence of Christ but vnto his office onely which thing doth also appeare by the text where he denieth that he doth any thing saue onely according to his fathers commaundement For this is as much as if he should say that he is sent of God and that he did discharge is dutie faithfully I doe nothing of my selfe That is I doe not rashly thrust in my selfe to doe any thing The worde speake tendeth to the same ende namely vnto the office of teaching For when Christ will proue that he doth nothing without his fathers commandement he saith that he speaketh according as he teacheth him Therefore this is the summe of the words In all this administration which yee condemne there is nothing myne but I doe onely execute that which God hath enioyned me they be his wordes which you heare out of my mouth and he alone doth gouerne my calling the authour whereof he is Let vs remember that which I haue sometimes touched that these wordes are applyed vnto y e capacitie of the hearers For because they iudged Christ to be one of the common sort of men he denieth that that is his what diuine thing soeuer he hath as if he should say that it is not mans neither of man because y e father teacheth vs by him maketh him the onely schoole master of the Church therfore he affirmeth that he is taught of the father 29 And he that sent me He boastath againe that God through whose conduct aid he doth all things wil be present with him least he labor in vain without fruite as if he should say that y e power of the spirit of God is ioyned with his ministerie All godly teachers must be endowed with the same confidence that they doubt not but be fully assured that the hand of god wil be nigh vnto thē whilest that with a pure cōscience they shew thēselues to bee such ministers vnto him as he requireth For God doth not furnish them with his worde that they may beate the ayre with a cold vain sound but he giueth successe by the secrete working of his spirite he doth also couer thē with his ayde that their enemies beeing throwen downe they may stande inuincible against the whole world And truly if they looke vpon themselues their owne habilitie they must needs fall euery moment Therfore the only way to stand is this if they be persuaded that they are vpholdē with the hand of god But we must note the cause why Christ doth professe that god is on his side that he shall neuer be destitute of his aid namely because he dependeth wholy vpon him doth serue him faithfully For the aduerbe alwaies importeth thus much that he doth obey god not only in some part but that he his altogether without exceptiō addicted to serue obey him Therfore if we couet to trie the same presence of God wee must submit all our reason vnto his gouernment For if our wit do possesse any part of the gouernment because gods blessing shal be absent all our studies shal be in vain if sobeit there appeare for a time some ioyful shew of prosperous successe yet the end shal be vnfortunate VVhen as Christ saith that he was not left alone he complaineth by the way of the vnfaithfulnesse of his nation wherein he did almost finde none which did ioyne handes with hym Neuerthelesse he sheweth that this one thing is sufficient for him that he hath God to be his reuenger So must we also be encouraged at this day least we be discouraged with the smalnesse of the number of the faithfull For although all the whole worlde do gainstand our doctrine yet are we not alone Moreouer it appeareth hereby how foolish the boasting of the Papistes is who passing ouer God doe make their boast of theyr multitude 30 As he spake these things many beleeued on him 31 Therfore Iesus said vnto the Iewes which beleeued in him If you shall abide in my worde you are my disciples indeed 32 And yee shall knowe the truth and the truth shall make you free 33 They answered him we are the seed of Abraham and we neuer serued any man how sayest thou yee shall be free 34 Iesus answered them verily verily I say vnto you that euery one that doth sinne is the seruant of sinne 35 And the seruaunt abideth not in the house euer but the sonne abydeth for euer 36 Therfore if the sonne shal set you free you shal be free indeed 37 I know that you are the seed of Abraham but you seeke to kill mee because my word dwelleth not in you 38 I speake that which I haue seene with my father and you doe that which you haue seene with your father 30 As he spake these things Although the Iewes were then almost like to drie and barren land yet God did not suffer the seed of his worde to perish wholy Therefore there ariseth some fruite amongst so many lets contrarye to hope And
the Euangelist termeth that faith vnproperly which was only a certaine preparation vnto faith For he speaketh no higher thing of them saue onely that they were bente to receiue Christe his doctrine whereunto the next admonition doth also appertaine 31 If you shall abide in my worde Christ doth in this place first of al admonish vs that it is not sufficient if a man begin well vnlesse his proceedings euen vnto the end be answerable By this meanes doth he exhorte those who haue tasted his doctrine vnto the perseuerance of faith whē as he affirmeth that they are his disciples in deede who haue taken deep and sure roote in his worde that they may abide in him He giueth vs to vnderstand that there bee many disciples by profession who notwithstanding are not Disciples indeede neyther doe they also deserue to bee so accounted And he distinguisheth his from hypocrites by this marke that they who haue falsly made their bragge of faith doe either faint so soone as they are begunne to runne or els in the middest of the race but the faithfull goe constantly forwarde vnto the mark Therfore muste wee bee constant that Christe may take vs for his Disciples 32 Yee shall know the truth Hee saith that they shall know the truth who were come vnto some knowledge therof They were as yet very rude and scarce taught in their A B C vnto whom Christ speaketh therefore it is no maruell if hee promise vnto them greater vnderstanding of his doctrine but the sentence is generall Therfore how muche soeuer euery one of vs hath profited in the gospel let him know that he hath neede of new encreasings And Christ vouchsafeth to bestow this reward vpon the constancie of his that he maketh himself more familier with them Although he doth nothing els by this meanes but augment the other gift least any man should thinke that there is any thing repaied vnto mans merit For it is he that fastneth his word in our harts by his spirite the same doth dayly wipe away the clowdes of ignorance in our mindes which do darken the brightnesse of the Gospel Therfore to the end the truth may be reuealed vnto vs to the full we must striue to attaine vnto the knowledge therof with an earnest and constant affection Furthermore it is the same no other truth which Christ teacheth his from the beginning vntill the end but whom he doth lighten a litle in the beginning as it were with small sparkles those doth he at length lighten with perfect light So that the faithfull vntill they shal be fully confirmed are after a sort ignorant of that which they know Notwithstanding there is no so obscure or small knowledg of faith whiche is not effectuall vnto saluation The truth shall make you free He commendeth the knowledge of his Gospel for the fruite which we reape therof or which is all one for the effect namely that it maketh vs free Furthermore this is an vncomparable good thing VVhereupon it followeth that there is nothing better or more to be desired then the knowledge of the Gospell All men do feele bondage and confesse that it is a most miserable thing seeynge that the Gospell deliuereth vs from it it followeth that the treasure of blessed life proceedeth from the same Now must we note what maner libertie Christe speaketh of in this place namely such as setteth vs free from the tyrannie of Satan sinne and death And if sobeit we obtaine the same by the benefit of the Gospel it appeareth hereby that we are all the seruaunts of sinne by nature Furthermore wee must also know the manner of this deliueraunce For so long as we are gouerned by our owne wit and vnderstanding we are the bondslaues of sin but when the Lorde doth regenerate vs with his spirite hee doth also make vs free that being loosed from the miserable snares of Satan we may of our owne accorde obey righteousnesse But regeneration commeth from faith whereby it appeareth that libertie commeth from the Gospel Now let the Papists be packing let them proudly extoll their free will but let vs being gilty in our own cōsciences of our own bondage let vs I say boast only of Christ who is our deliuerer For euen for this cause is the Gospel as it were the rod and signe of our manumission or freedome because it offereth vs vnto Christ and deliuereth vs to bee set free from the yooke of sinne Lastly we must also note this that freedome hath his degrees according to the manner of his faith VVherfore Paul being alreadie set free doth notwithstanding grone as yet desiring to be fully set free 33 The seed of Abraham It is vncertaine whether the Euangelist bringeth in the same men or other speaking I thinke thus that as it falleth out in a great multitude there was answere made vnto Christ and that indeed rather by the despisers then those that beleeued And this is a thing much vsed in the scripture so often as ther is any mention made of the bodie of the people generally to ascribe that vnto all whiche belongeth only vnto the one part Furthermore those that obiect that they are the seed of Abraham that they were alwayes free dyd easily gather out of Christ his wordes that libertie is promised vnto them as vnto seruants They cannot disgest this that they that were an holy elect people should be accounted bond For what did the adoption couenant whereby they were separated from the other nations profite them vnlesse they were counted the children of God Therefore they thinke that they haue iniurie offered them when as libertie is promised vnto them as an accidentall good thing Notwithstanding it may seeme an absurd thing in that they say that they did neuer serue seeing they had byn so often oppressed by other tyrants being then subiect to the Romane Empire they groned vnder the most heauie burden of bōdage Hereby it appeareth how ridiculous their boasting was yet this was some cloake and colour that the vniust gouernment of their enemies did no whit hinder them but that they continued free by right But they erred first in that they did not consider that the right of their adoption was grounded in the mediatour alone For whence came the free seede of Abraham saue only because it is exempted from the common seruitude of mankinde by the singuler grace of the Redeemer And also the other errour is not to bee borne with that whereas they were altogether growen out of kinde yet would they be reckoned amongest the children of Abraham neither did they thinke that it is only the regeneration of the spirit which maketh the lawfull children of Abraham This hath beene a fault almost in all ages too common to referre the extraordinarie giftes of God vnto the beginning of the flesh and to ascribe vnto nature those remedies which god giueth vs to correct our nature In the mean season we see how they do driue away from
thēselues the grace of Christ whosoeuer being puffed vp with a vaine confidence doe flatter themselues in their own estate This pride goeth through the whole worlde almost so that there is scarce one amongest an hundred that doth perceiue that he hath need of the grace of God 34 He that doth sin c. An argument drawen from contraries They made their boast that they were free he proueth that they are the seruants of sinne because being subiect to the desires of the flesh they sinne continually And it is a maruell y t mē are not conuinced with their own experience that hauing laid away pride they may learne to humble them selues This thing is at this day too common that the more a mans vices are so much the more fiercely doth he with loftie words extol free wil. And Christ as it seemeth affirmeth no other thing in this place saue that which in times past was tossed amongst the philosophers that those who are addicted vnto their lustes are in the worst bondage But there is a deeper and more hidden sense For he doth not only dispute what euill men doe bring vppon themselues but what maner estate the estate of mans nature is The philosophers thought that euerie man is made a bondslaue at his own pleasure doth returne vnto libertie againe But Christ proueth aduoucheth in this place that al those are subiect to bōdage whō he doth not set free so consequently that they are seruantes by beginning who draw the infection of sin frō corrupt nature we must note the comparison of grace nature whereupon Christ standeth in this place whereby it shall easily appeare that men are spoyled of libertie vnlesse they recouer the same by some other meanes This bondage is so voluntarie that those which offend necessarily are not compelled to sin 35 And the seruant c. He addeth a similitude takē from the lawes the politik law as a seruant although he rule for a time yet is he not the heire of the house whereupon he concludeth that there is no perfect continuall libertie saue that which is obtained through the sonne By this meanes he doth accuse the Iewes of vanitie because they make boast of the shadow insteed of the thing For in that they were the carnal progenie of Abrahā they were nothing els but a shadow they had a place in y e church of God but such an one as Ismael did vsurp vnto himselfe for a short space the seruant triumphing against the free brother The sum is whosoeuer do boast that they are the childrē of Abrahā they haue nothing but a false vanishing show 36 Therfore if the son shal make you free In these words he giueth vs to vnderstād y t the right of liberty appertaineth vnto him alone that al other forasmuch as they are born seruants are set free only through his grace For he doth impart that vnto vs by adoptiō which is proper to himself by nature whilest that we are engrafted into his bodie by faith are made his mēbers So that we must remēber that which I said before that he setteth vs free by the gospel Therefore our liberty is the benefit of Christ but we obtain the same by faith whiche doth also cause Christ to regenerate vs by his spirit VVhēas he saith that they are free indeed there is great force in y ◠aduerb indeed for we must vnderstād the contrary which is the false perswasiō wherwith the Iewes did swell like as euen now a great part of the world imagineth to themselues a kingdom in most miserable subiectiō 37 I know that you are the seed of Abraham I take this to be spoken by a kind of concession Notwithstāding in y e mean season he derideth their foolishnes because they boast of a friuolous title as if he should say admit I graunt you that wherein you do so much flatter your selues Yet what doth it profit those to bee called y e seed of Abrahā who rage against god his ministers who being moued with an vngodly wicked hatred of the truth are carried headlong to shed innocēt blood wherupō it foloweth that they are nothing lesse thē that which they wil be called because they are in no point like vnto Abrahā You seeke to kyll me VVhen he saith y t they seek to put him to death because his word hath no place in thē his meaning is that they are not simply māslears but that they are enforced vnto suche madnes with the hatred of god his truth which is far more cruel For the iniurie doth not thē keep it self within the cōpasse of mē but it doth also dishonour God Hee saith that they cānot receiue his word because their minds are ful fraught with malice so that they cā admit no sound thing 38 That which I haue seen with my father He had oftentimes alreadie made mētiō of his father Now he gathereth by an argument drawen frō contraries that they are both the enemies of God children of the Diuell that resist his doctrine I do only saith he speake that which I haue heard of my father therfore how commeth it to passe that the word of GOD doth so nettle you saue only bicause you haue the father set against you He saith that he speaketh and they doe because he did take vppon him the office of a teacher they did furiously endeuour to extinguish his doctrine Neuerthelesse he setteth his Gospel fre from contempt because it is no maruell if the children of the Diuell doe resist it Some doe translate it doe yee as if Christ did say goe too shew your selues to be the children of the Diuell in resisting me For I do only speake according to the prescript of God 39 They aunswered and saide vnto him Abraham is our father Iesus saieth vnto them If you were the children of Abraham yee woulde doe the workes of Abraham 40 And now yee seeke to kill me a man that haue spoken the truth vnto you which I haue heard of God Abraham did not this 41 You doe the workes of your father Therfore they said vnto him we are not begotten of fornication we haue one father which is God 42 Iesus said vnto them If GOD were your father you woulde loue mee for I came out from God and came neither came I of my selfe but hee sent me 39 Our father Abraham This chiding doeth plainely declare howe proudly and cruelly they despised all Christ his chidinges They challendge this to themselues continually that they are the children of Abraham and not only in that sense because they had Abraham his progenie for their progenitours but because they are an holy kinred gods inheritance the childrē of god Notwithstāding they leane only vnto the confidence of the flesh But the fleshly stocke is nothing els but a meere visure without faith Now we vnderstande what did so blinde them that they tossed Christ to and fro being euen armed with a
deadly thunderbolt So at this day the Papists doe laugh at and boldly with fire and swoorde persecute the worde of God which is able to mooue stones only because trusting to the deceitfull title of the Churche they thinke that they are able to mocke God and men To be briefe hypocrites so soone as they haue gotten any beautifull cloake doe oppose harde stubbornnesse against God as if hee did not pearce into theyr heartes If yee were the children of Abraham Christ doth more plainly extinguish the degenerate children of Abraham from lawfull children for hee taketh away the very name from all those that are vnlike vnto Abraham It falleth out oftentimes indeede that the children doe not represent in manners their fathers which begate them But Christ doth not dispute in this place of the carnall originall but doth onely deny that they are accounted amongest the children of Abraham before God whiche doe not hold the grace of adoption by faith For seeing that the Lorde had promised vnto the seed of Abraham that he would be their God all the vnbeleeuers which did cast away this promise did thrust thēselues out of the stock of Abraham Therfore the state of the questiō is whether they are to be accounted the children of Abraham or no which doe cast away the blessing offered vnto them in the worde so that they may be neuertheles an holy stock the peculiar people of God and princely priesthood Christe denieth this and that for good causes because they must be borne againe of the spirite which are the children of promise and be new creatures whosoeuer desire a place in the kingdome of God The fleshly stocke of Abraham was no vnprofitable thing or of no valew if sobeit the truth were added For the election of God resteth in the seede of Abraham yet being free so that they are accounted the heires of life whō god doth sanctifie by his spirite 40 And now yee seeke He proueth by the effect that they are not the children of Abraham as they did bragge because they resist God For what is chieflye commended in Abraham but the obedience of faith Therfore this is the marke of the difference so often as wee are to distinguish his children from straungers For vaine titles are nothing worth before God what credite soeuer they carry before men Therefore Christe concludeth againe that they are the children of the Diuell because they are suche deadly enemies vnto true and sounde doctrine 41 VVe are not of fornication They challenge no more to themselues now then before For they thought it was all one to be the sonne of Abraham and of God But they were greatly deceiued therein in that they thought that God was bound vnto all the seed of Abraham For they reason on this wise God adopted vnto himselfe the stocke of Abraham therfore seeing that we are begotten of Abraham we must needs be the children of God VVe see now how they thought that they had holynesse from the wombe because they sprang from an holy roote Finally they affirme that they are the Church of God because they descende from the holy fathers Like as at this day the continuall succession from the holy fathers puffeth vp the Papistes and maketh them more then swell Satan doth so delude them and deceiue them that they separate God from his word the church from faith the kingdome of heauen from the spirite Therefore let vs know that although they be not bastards according to the flesh but boast of the laudible title of the Church yet are they nothing lesse then the children of God who haue corrupted the seede of life For what corners soeuer they runne into yet shall they neuer bee able to escape but that they bee puffed vp with this vaine bragge onely VVe succeede the holy fathers therfore we are the Church And if so be it Christ his answere was sufficient to refute y e Iewes withal it is no lesse sufficient at this day to refute these men It wil neuer be otherwise but y ◠hypocrites will with their most wicked boldnes vainly make boast of the name of God but they shall neuer make those beleeue that will stand to the iudgement of Christ but that these false boastinges whiche they blunder out are ridiculous 42 If God were your father you woulde loue mee for I. This is Christe his argument VVhosoeuer is the child of God he wil acknowledge and loue his first begotten sonne but you hate me therefore there is no cause why you shoulde boast that you are Gods children VVe must diligently note this place that there is no godlinesse no feare of GOD where Christ is reiected Feigned religion pretendeth God boldly but what agreement can they haue with the father who disagree with his only sonne what maner knowledge of God is that where his liuely image is refused And this is the meaning of Christ his wordes when he testifieth that he came from the father For hee giueth vs to vnderstand that all that is diuine which he hath and that therefore it is not likely that the true worshippers of God doe refuse his truth I came not saith he of my selfe you can obiect nothing vnto me which agreeth not with God and finally you shall finde no earthly or humane thyng in my doctrine and in the whole administration thereof For hee intreateth not of his essence but of his doctrine 43 VVhy doe yee not acknowledge my speeche because you cannot heare my woorde 44 You are of your father the Diuell and yee will doe the lustes of your father He was a murtherer frō the beginning stood not in the truth because the truth is not in him VVhen he speaketh a lye he speaketh of his owne because he is a lyer and the father therof 45 But because I say the truth you beleeue not mee 43 VVhy doy yee not He casteth the stubbornnes of the Iewes in their teeth in this place which was so great that they could not abide to heare him Hence gathereth he that they were caried with a diuelish furie I see no difference betwene speech and word For it is more to say then to speak But it were an vnmeete thing to put the lesser in the former place Many doe distinguish it so that the ende of the interrogation may be in the worde speech as if the interrogation did only consist in these words VVhy doe yee not acknowledge my speech so that the rendring of the reason doth follow immediately because you cannot heare my word But I think they ought rather to be read in one text as if he should haue said what is the cause that my word is barbarous and vnknowen to you that I do you no good by speaking vnto you and so consequently that you cannot vouchsafe to heare that which I speake Therefore he toucheth their dulnes in the former member in the other the stubborne hatred of his doctrine afterward he assigneth the cause of both when as he saith
that they are the children of the diuell For his meaning was to cut of that wherof they made their boast continually that they were perswaded by reason and iudgement to resist 44 You are of your father the Diuell He doth now more fully expresse that which he spake twise obscurely And we must vnderstand the oppositioÌ„ that they could not be so enuious against the son of god vnles they had the continuall aduersarie of God to be their father Furthermore he calleth them the children of the Diuell not only because they doe imitate him but because they are enforced by him to gainstand Christ. For like as we are called the children of God not only because wee are like him but because he gouerneth vs with his spirite because Christe doth liue in vs that he may make vs like vnto the image of his father so againe the Diuel is called their father whose mindes he blindeth whose heartes he pricketh forward vnto all vnrighteousnesse and finally in whome hee exerciseth his tyranny by working mightily But the Maniches did in vaine and foolishly abuse this place to proue their doting For like as when the scripture calleth vs the children of God it doth not referre this vnto the propagation or beginning of the substance but vnto the grace of the spirite which doth regenerate vs vnto newnes of life so this saying of Christ doth nothing appertain vnto the propagation of the substance but vnto the corruption of nature the cause and beginning whereof is the fall of man In that therefore men are borne the children of the Diuell it is not to be imputed vnto the creation but vnto the vice of sinne And this doth Christ proue by the effect because they are bent readily and willingly to follow the Diuell Hee was a manslear He expresseth what these lustes be and he reckoneth vp two kindes crueltie and lying wherein the Iewes were too like Satan In that he saith he was a manslear he meaneth that he imagined mans destruction For so soone as man was created Satan being pricked forward with a wicked desire to hurt did bende all his force to destroy him And Christ doth not meane the beginning of the creation as if God had giuen him a desire to hurt but he vnderstandeth the corruption of nature in Satan which he got to himselfe which appeareth better out of the second member wher he saith that he stood not in the truth For althogh they would escape who feigne that the Diuell was euill by nature notwithstanding these words doe plainely expres a changing vnto worse that therfore SataÌ„ is a lyar because he fell away froÌ„ the truth Therfore in that he is a lyar it is not therefore because he dissented from the truth by nature but because he fell away from the same by a voluntarie fall This description of Satan is verye profitable for vs that euery man may take heede of his subtiltie and also studie to resist his violence and force For he goeth about like a roaring Lion seeking whom he may deuour and he is furnished with a thousand craftes and â—leightes to deceiue wherefore the faithfull ought so muche the more to be furnished with spirituall weapons to fight and to be giuen to watchfull sobrietie that they may watch Now if Satan cannot put off this affection there is no cause why we should be troubled with this as with some new and vnwonted thing when as errours arise for Satan pricketh forward his children as fannes to make mad the world with their errours And it is no maruell if Satan doe so earnestly endeuour to euer runne the truth for it is the only life of the soule Therefore lying hath a most deadly dart to slea the soule Seeing that all men which haue eyes doe see this image of Satan in Papistrie at this day they must first of all consider with what enemie they make warâ—e and secondly â—â—ie vnto the ayd of Christ their captain vnder whose banner they fight That which followeth next because the truth is not in him is a confirmatioÌ„ of the effect or taken as they say from the latter For because Satan hateth the truth neyther can abyde the same but is rather altogether ful of lyes Christe gathereth hence that hee is altogether fallen from the truth and that he is an enemie to the same Therfore let vs not maruel if hee shew some fruite of his Apostacie VVhen hee speaketh a lie They expounde this commonly thus as if Christe dyd denie that lying did belong vnto GOD the authour of nature and dyd rather say that it came from deprauation But I interprete it more simplie that it is the Diuell his common custome to lye and that hee canne doe nothing els but woorke fraude deceite and guile And yet may we fitly gather out of these words that the Diuell hath this vice of himselfe and that it is so proper vnto him that it is also accidentall For whenas Christe maketh the Diuel the craftes man of lying he doth manifestly separate him from God yea hee affirmeth that he is contrarie vnto him To the same ende tendeth the worde father which is added immediately for Satan is called the father of lying for this cause because he is estraunged from God in whome alone the truth abydeth and from whom as from the onely fountaine it floweth 45 And because He confirmeth the former sentence because seeing that they haue no cause to resist saue onely because they hate the truth they doe openly bewray them selues to bee the children of Satan 46 VVhich of you accuseth mee of sinne And if I speake the truth why doe ye not beleeue me 47 He that is of God heareth the words of God yee heare not because yee are not of God 48 Therfore the Iewes answered and said vnto him doe not we say well that thou art a Samaritane and hast a Diuell 49 Iesus answered I haue not a Diuell but I honour my father and yee haue dishonoured mee 50 And I seeke not my glory there is one that seeketh and iudgeth 46 VVhich of you This interrogation proceedeth from boldnes For seeing that he was giltie of no crime hee triumpheth ouer his aduersaries as a conquerour And yet notwithstanding he doth not say that he is free from their slaunders for whenas they had no matter to speake against him yet did they not cease to raile vpon Christ but he vnderstandeth y t there was no fault in him And thus much doth the word elegehein signifie as the latines doe call it rebuking when as any man is founde giltie indeed And yet notwithstanding they are deceiued who thinke that Christe doeth in this place defende his perfect innocencie wherein he alone did excell amongest men insomuch as he was the son of God For this defence must be restrained vnto the circumstance of the place as if he did deny that any thing can bee obiected vnto him for which he is not the faithfull minister of God Like
because it came to passe hereby that the blind man did the more extol the grace of Christ by his own testimony Therfore the EuaÌ„gelist gathereth al these circumstances not in vaine whereby the truth of the myracle did more plainely appeare 11 And after that I went and washed Such happie successe of obedience teacheth vs that hauing ouercome all hinderances we must goe forwardest ourly whyther soeuer the Lorde doth call vs and let vs not feare but that that shall come to good passe what soeuer wee take in hande so long as he is our ayder and guide 13 They bryng hym that had beene sometimes blynde vnto the Pharisees 14 And it was the Sabboth when Iesus made claye and opened his eyes 15 Therefore the Pharisees also asked him againe howe hee had receiued his sight And hee sayde vnto them Hee put clay vppon mine eyes and I washed and doe see 16 Therfore some of the Pharisees said This man is not of God because he keepeth not the Sabboth Othersome said how can a man that is a sinner doe these myracles And there was a discention amongest them 17 They say vnto hym that had beene sometimes blinde what sayest thou of him because hee hath opened thine eyes And he saide hee is a Prophete 13 They bring him The narration whiche shall followe immediatly doth declare that the wicked are so farre from profiting in the workes of the Lord that the more they are vrged with the power therof the more doe they vomit out the poyson which they had inwardlye conceiued The sight which was restored to the blinde man ought to haue made euen stonie mindes softe at least the Pharisees beeing stricken with the newnesse and greatnesse of the thyng ought to haue pawsed so long vntyll suche time as they coulde enquyre whether it were a worke wrought of God or no but the hatred of Christ driueth them headlong vnto such madnesse that they doe by and by condemne that which they heare he had done The Euangelist nameth the Pharisees not because the other sectes did beare with Christe but because this secte was more couragious to defende the present state then the other Hypocrisie is alwayes cruell and proude therefore seeing that they dyd swel with a false opinion of holinesse the doctrine of y e gospel wouÌ„ded them chiefly which condemned all their feigned righteousnesse and they did especially fight for their owne power and kingdome vnder colour of defending the lawe VVheras the Euangelist recordeth that the multitude brought the blinde man vnto the Pharisees it is vncertaine for what ende and purpose they did this there was scarse anye that dyd not know how enuiously the Pharisees were set against Christ. Therefore it may be that many flatterers did for their sakes of set purpose assay to darken the glory of the myracle Notwithstanding as I thinke this seemeth to bee more like to bee true that the greater part of the people suspending their owne iudgement as it falleth out sometimes did meane to make those dayes men and iudges that were gouernours In the meane season being blinde of their owne accorde they bring darknes vpon themselues in the Sun that it may darken his light This is the disordered religion of the common people that it doth worship the wicked tvrants of the Church vnder colour of diuine reuerence contemneth God himselfe aswell in his worde as in his workes at least it doth not vouchsafe to haue any respect vnto him 14 And it was the Sabboth Christ did choose the Sabboth day of set purpose which would giue matter of offence vnto the Iewes He had alreadie sufficiently tryed in the man sicke of the paâ—sey that they wold also be cauilling at this worke Therefore why doth he not preuent the offence which hee might haue done most easily saue onely because the defense which his enemies had taken in hand malitiously woulde serue to the setting foorth of the power of God The Sabboth day was vnto them in steede of a whetstone to sharpen them to enquire of the whole matter And what doe they gaine I pray you by the question which they asked diligently and carefully saue onely that the trueth of the myracle appeareth more plainely VVe must learne by this example that we ought to nettle the enemies of the Gospell and that those men doe altogether dote who doe in such sort reconcile the world vnto Christ that they doe condemne all manner of offences seeing that Christ did rather willingly wittingly prouoke the wicked Therfore we must hold that rule which he prescribed els where that we must contemne the blinde and the leaders of the blinde Mat. 15. 14. 15 The Pharisees also asked him The people had heard this confession proceed before froÌ„ the mouth of the blind man now are the Pharisees also made witnesses therof who might obiect that the coÌ„moÌ„ people had no lesse rashly receiued a rumour without any head then it was rashly raysed And first of all omittting the question of the fact as they say they doe only dispute concerning the lawfulnesse thereof for they doe not denie but that Christe restored sight to the blinde but they finde a fault in the circumstance of the time and doe denie that it is a woorke of God seeing the Sabboth was broken thereby But they should firste haue decided this question whether a diuine worke were the breaking of the Sabboth or no. And what is it that will not suffer them to see this saue onely because beeing blinded with wicked affection and maliciousnesse they can see nothing â— Furthermore they had beene alreadie sufficiently taught by Christe that those benefites which God giueth vnto men do no more disagree with the Sabboth then doth circumcision And the woordes of the lawe doe commaunde men to cease from their owne workes and not from the workes of God Thererfore in that they take an errour which had been so strongly refuted alreadie for a manifest truth it is to bee imputed vnto obstinate wickednesse at least they erre for no other cause saue onely because it pleaseth them so to doe So the Papistes doe not cease to bring in often times friuolous and rotten cauils which haue byn answered an hundreth times Therefore what must we doe To wit when wee haue opportunitie we must refute so much as in vs lyeth their wickednesse who burden and slaunder the Gospel with false enuie If no defence howe iust soeuer it be can stoppe their mouthes wee must not be weary but must couragiously tread vnder foote this wicked desire whiche they haue to speake euill wherewith they goe about to oppresse vs. They take vnto themselues maximaâ—s which wee doe willingly graunt vnto them that they are not to bee hearde who doe depart from the Church and breake the vnitie of faith But they doe 〈◊〉 passe ouer that whiche was chiefly to be discussed and which we haue plainely expounded in a thousande places that the Pope with his traine are nothing lesse then the
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
opinion of wisdome but experience teacheth vs how truly Christ vttered this same sentence For we see many men smitten with the spirite of giddinesse and furye for no other cause saue onely because they cannot abyde the rising of the sunne of righteousnesse Adam liued at that time and he was endued with the true light of vnderstanding when he lost that diuine good thing by desiring to see morâ— then was lawfull for him Nowe if when wee are drowned in blindnes and being thus humbled of the Lord wee do yet neuerthelesse flatter our selues in our darknes and set our phrensie sense and vnderstanding against the heauenly wisedome it is no maruell yf Gods vengeance waxe heauie vppon vs so that wee bee made double blinde This punishment was laid vpon the wicked vnder the lawe for Iesayas is sent to make blinde the old people that in seeing they may not see Make blinde the hearte of this people and aggrauate their eares c. Iesaias 6. 9. And the more fully the brightnesse of the diuine light did shew forth it selfe in Christ then in the Prophets so much the more manifestly plainely ought this example of making blinde to appeare as at this day the noone day light of the Gospell doth driue the hypocrites headlong into extreame madnes 40 Certain of the Pharisees had heard They did by and by perceiue that they were wounded with that saying of Christ and yet they seem not to haue byn of y e worst sort Because those which were his opeÌ„ deadly enemies did more abhor Christ then that they would adioyne themselues vnto him but these men could abide to heare Christe but all in vaine because no man is a fit disciple of Christes saue only he that hath put off himselfe from which thing these men are farre Furthermore this interrogation did spring from indignation because they thought they had open iniurie done vnto them if they were reckoned amongest those that are blinde and also it hath a show of a proud contempt of the grace of Christ together with a mocke As if they should say Canst not thou therefore become famous without our reproch Shall we suffer this that thou shalt purchase vnto thy selfe honour by our shame And whereas thou promisest newe light to the blinde get thee hence and be packing with thy benefit for we will not pay so deare for our lightning that thou mayest hereby prooue that wee haue beene blinde hytherto Hereby it appeareth that hypocrisie is alwayes proud and poysonfull It is a point of pride in that being content with themselues they wil lose nothing of that which they haue of poysonfulnes in y t wheÌ„ their disease is shewed them they are netled as if they were sore hurt and doe chide Christ. Hence commeth the contempt of Christ of the grace which he offereth There is great force in this worde also because their meaning is that although all the rest be blinde yet is it vnmeete that they should be reckoned amongst the common sort It is a vice too familier with those which are placed aboue other men that being almost drunkeÌ„ with pride they doe forget that they are men If you were blinde These wordes may haue a double meaning eyther that ignorance did somewhat extenuate their fault vnlesse being manyfestly conuict they would striue of set purpose against the truth or that the disease of ignorance which was in them was medicinable if so be it they would acknowledge it The wordes of Christ which we shall haue in the fifteenth Chapter do confirme the former sentence If I had not come and spoken vnto them they should haue no sinne c. But because it followeth heere in the text that they say that they see to the end the opposites may the better answere one another this seemeth the better to agree if you expound him to be blinde who knowing his blindnesse doth seek remedie for his disease After this sort the summe shal be if you did acknowledge your griefe it should not be altogether vncurable but now because you thinke that you are sound yee coÌ„tinue desperate VVhen as he saith that they haue no sinne whiche are blinde hee doth not so excuse ignorance as if it were innocent and without the giltinesse of a fault his meaning is only that it is a readie remedie for the disease when it is throughly perceiued because when the blinde man is desirous to be deliuered God is ready to help him And they are vncurable who being amazed in their miseries doe despise the grace of God Chap. 10. 1 VErily verilie I say vnto you hee that entreth not into the sheepefolde by the dore but climbeth vp some other way he is a theefe and a robber 2 And hee that entreth in by the dore hee is the sheepehearde of the shâ—epe 3 Vnto him the porter openeth and the sheepe heare his voyce and he calleth his owne sheepe by name and leadeth them out 4 And when he hath sent out his owne sheepe hee goeth before them and the sheepe follow him because they know his voice 5 But a stranger doe they not follow but flie from him because they knowe not the voyce of strangers 6 This similitude spake Iesus vnto them and they vnderstoode not what these thinges were whiche hee spake vnto them 1 Verily verily I say vnto you Because Christe had to deale with the Scribes and Priestes who were accounted the pastours of the Churche if he woulde haue his doctrine receiued it was requisite that they should be dispoyled of the honour of this title And furthermore the small number of those that beleeued might haue muche discredited his doctrine Therefore he auoucheth that they are not al to be accounted sheepheardes or sheepe which vsurpe an outwarde place in the Church but that the lawfull pastours are knowen froÌ„ the reprobate the true sheepe are knowen from the false by this marke if he be the only marke whereat they doe all ayme the beginning and the end This admonition hath beene for all ages profitable and is at this day moste necessarie There is no plague more hurtfull to y e church then wheÌ„ wolues creepe in in shepheards clothing VVe know also what great occasioÌ„ of offence it giueth when bastardes or degenerate Israelites do boast themselues to bee the children of the Church and vnder this colour do mocke y e faithfull The Churche hath been almost throughout all ages subiect to both these euilles but there is at this day nothing whiche doeth more trouble the ignorant and weake then when they see the greatest enemies of the Gospel haue the sanctuarie of GOD in possession For they are not easily perswaded that that is the doctrine of Christe which the Pastours of the Churche doe so valiauntly and stoutly gainstand Againe because the greater part is ledde about through diuers errours by false doctrines whylest euery one of them looketh vnto and waiteth for another no man almost suffereth himself to be brought into
blinded their eies This place is taken out of the sixt chapter of Iesaias where the Lorde telleth the Prophet by times that his paynes which he shall bestow in teaching shall haue no further fruit saue onely that the people shall be made worse Therefore he saith first Go and tel this people In hearing heare ye and heare not As if he should say I send thee to speake vnto those that are deaffe Afterwarde hee addeth Make blinde the heart of this people c. In which wordes he giueth vs to vnderstand that he appointeth his worde to be a punishment vnto the reprobate to the end their blindnes may be made the thicker thereby and they may be the deeper drowned in darkenes It is an horrible iudgmēt of God when as he doth so ouerwhelme the mindes of menne with the light of his doctrine that they are depriued of all vnderstanding◠yea when as he bringeth darknes vppon them by their onely lyght Furthermore we must note that that is a thing which befalleth the woorde of God accidentally that it doth blinde menne For there is nothing more vnconuenient then that trueth should differ nothing from lyinge that the bread of life shuld become deadly poyson and that the disease shuld be encreased with the medicine But that is to be imputed vnto the wickednes of man which turneth life into death Furthermore wee must note that the Lord doth sometime make mens mindes blinde himselfe when as he depriueth them of iudgement and vnderstanding somtimes by Sathan and the false Prophetes when as hee maketh them foolyshe through their iuglinges and somtimes also by his ministers when as the doctrine of saluation is vnto them hurtfull and deadly But so that the Prophets doe apply themselues diligently in their function and commit the fruit of their labor vnto the lord althogh it fal not out as they wold wish they must not faint and faile Let this be rather sufficient for them that they know that God alloweth their labour although it be vnprofitable to men yea that that smell of doctrine whiche the wicked make deadly to themselues is good and sweete to God as Paule doth testifie 2. Cor. 2. 15. The heart is sometimes taken in the scripture for the place and seate of the affections but in this place as in manye other by thys word is meant the intellectiue part of the soule as they call it In lyke sorte Moses saieth Deut. 29. 4. The Lord hath not giuen thee an hearte to vnderstand That they may not see with their eyes Let vs remember that the Prophet speaketh of the vnbeleeuers who hadde now already refused the grace of God It is certeine that all menne are such by nature vnlesse the Lorde did frame those whom he hath chosen vnto his obedience therfore the condition of men is lyke and indifferent from the beginning but after that the wicked rebelled against GOD of their owne accorde and through their own wickednes this vengeaunce taketh place that beeing cast into a reprobate sense they cease not to runne more more into their owne destruction Therefore in that the Lorde will not haue them to be conuerted it floweth from their fault because they themselues were vnto themselues the authours of dispayre By these words of the Prophet wee are taught briefly after what sort we beginne to turne vnto God namelye when as he lighteneth our heartes which must needes bee turned away from him so long as they are ouerwhelmed with the darknesse of Sathan On the other side such is the force of the diuine light that it pulleth vs vnto it and transformeth vs into the image of God The fruite of the conuersion is added which is healing By which woord the Prophet meaneth prosperous estate the blessing of God and consequentlye deliuerance out of al miseries which procede from the wrath of God Now if this befal the reprobate contrary to the nature of the word we muste mark the opposition of the contrary vse namely that the woord is preached vnto vs to that end that it may illuminate vs so that we may know God aright that it may turne vs vnto God and reconcile vs vnto him to the end we may be blessed and happy 41. These thinges saieth Iesaies Least the readers should thinke that this testimony is cited out of season Iohn telleth them plainely that the Prophet was not a teacher for one age onely but that the glory of Christe was rather reuealed vnto him that hee might beare witnesse of those thinges which should happen in the time of his reigne For to what end serued the propheticall reuelations saue only that they might deliuer as it were with their handes that which they hadde receiued of GOD. The Euangeliste taketh this for a thing which all menne doe graunte that Iesaias saw the glory of Christe whence he gathereth that hee applyed his doctrine vnto the estate of that kyngdome whiche shoulde bee 42. Notwithstanding many euen of the rulers beleeued in him but they did not confesse because of the Pharises least they should be cast out off the Synagogue 43. For they loued the glory of men more then the glory of God 44. But Iesus cried and said he that beleeueth in me beleeueth not in me but in him that sent me 45. And he that seeth me seeth him that sent me 46. I came as a light into the world to the end that euery one that beleeueth in me may not abide in darknes 42. Notwithstanding Seeinge that the Iewes didde so frowardlye reiecte Christe with so confused a noyse and fearcenesse it myght seeme that they hadde all conspired together Notwithstandinge the Euangeliste saieth that euen in the middest of so great maddenesse of the nation there were many that were well minded This is an example of the grace of God worthy to bee remembred for impiety after it hath once gotten the vpper hande it is a certeine vniuersall plague which infecteth all the partes of the body with the infection thereof Therefore it is a singuler gift of God when as some remaine sounde in the middeste of a people that was so corrupt Although the same grace of God appeareth euen at this daye in the world for how much soeuer vngodlynesse and the contempt of God doe rage euery where and an infinite companye doe endeuour vtterly to banish the doctrine of the Gospel yet it findeth many bie places where to rest whereby it commeth to passe that fayth hath as it were her resting places least shee should be quite banished out of the world The woorde euen is of great force for the Gospell was so deadlye hated amongst the rulers that it is an vncredible thinge that anye one shuld be found there whiche was so faythfull so much the more was the power of the spirit to be wondred at which pearced in thyther where there was no entraunce Although this was not the faulte of one age onely that the rulers were stubborne rebellious against Christe for honor
displease the more part of meÌ„ For we may redily obiect that many whiche are of the world namely whoÌ„ the filthy coÌ„fusioÌ„ of all thinges deliteth do fauour their doctrine again many of the world do hate it because they are desirous to haue the politike order remaine 20 Remâ—mber the word It may also be read in the Indicatiue mode You remeÌ„ber but without any great alteratioÌ„ of the sense yet in my iudgement the Imparatiue mode doth the better agree And it is a coÌ„firmatioÌ„ of the sentence next going before where Christ said that the world hated him who did excel his disciples For it is not meet that the seruant should bee in better estate theÌ„ his master Furthermore after that he hath spoken of the persons he maketh meÌ„tioÌ„ also of the doctrine for there is nothing that troubeth the godly more then wheÌ„ they see the doctrine whiche is gods proudly coÌ„teÌ„ned of men For it is an horrible monster the beholding wherof may make the strongest breast heart quaile But whilest that on the other part we remember that the sonne of God himselfe did no lesse trie stubbornnes there is no cause why we should maruel that y e doctrine of god is so little reuereÌ„ced amoÌ„gst meÌ„ In that he calleth it their his doctrine it is referred vnto the ministerie There is one onely master of the Church but he would haue his doctrine which he taught first to be preached afterward by his Apostles 21 But all these things Because the fury of the worlde is monstrous whilest that it rageth so against the doctrine of saluation Christe sheweth a reason thereof because it is carried headlong into destruction through blinde ignoraunce For no man would warre against God openly therefore it is blindnesse and ignoraunce of God which causeth the worlde so carelesly to fight against Christ. Therefore we must alwayes haue respect to the cause neither can we haue any true consolation any where els saue only in the testimonie of a good conscience Hereby must our mindes be lifted vp likewise vnto thankfulnesse that whilest that the world doth perish in the blindnesse thereof God hath vouchsafed to make vs partakers of his light Neuerthelesse we must hold that the hatred of Christ doth proceede from the dulnesse of the minde whenas God is not knowen For as I say oftentimes vnbeliefe is blinde not that the wicked doe vnderstand and perceiue nothing but that all their knowledge is confused and doth vanish away straightway which thing I haue handeled more at large els where 22 If I had not come and spoken vnto them they should haue no sinne but now they haue no excuse for their sinne 23 Hee that hateth me hateth my father also 24 If I had not done the workes amongest them which no other man hath done they should haue no sinne but now they haue both seene and also heard both mee and my father 25 But that the worde which is written in their law may be fulfilled they hated me for nothing 26 And when the comforteâ— shall come when I will sende vnto you from my father the spirite of truethe whiche proceedeth from the father hee shall testifie of mee 27 And you doe also testifie because you are with mee from the beginning 22 If I had not come In that he said that the Iewes hated the gospel because they knew not God least any man should thinke that this serueth to mittigate their offence hee addeth that they were maliciously blinde as if a man shoulde shut his eyes least hee bee compelled to behold the light For otherwise it might haue beene obiected againste Christe if they know not thy father how is it that thou doest not redresse their errour VVhy hast thou not at least tryed whether they were altogeather vnapt to bee taught or no Hee answereth that he hath executed the office of a good and faithfull teacher but all in vaine because malice woulde not suffer them to returne vnto foundenesse of minde Furthermore his meaning was to make all men afraide vnder theyr person who doe either refuse the truth of God when it is offered vnto them or resist the same willingly when they knowe it And although there remaineth terrible vengeance of God for them yet Christe hath respect rather vnto his Disciples that hee may encourage them with certaine hope of victorie least at any time they yeelde vnto the wickednes of the wicked For whenas we heare that such is their end wee may triumph now as it were in the middest of the battell They shoulde haue no sinne Christ seemeth to graunt by these wordes that only vnbeliefe is sinne and there be some which thinke so Augustine thinketh somewhat more soberly yet the commeth vnto the same sense For because faith remitteth and blotteth out all sinnes hee saith that it is only the summe of vnbeliefe that condemneth This is truly said forasmuch as vnbeliefe doth not only keepe men from beeing deliuered from the giltinesse of death but it is the fountaine and cause of all euill But all that disputation doth nothing appertaine vnto this present place For this word sinne is not taken generally but according to the circumstance of the cause which is handeled as if Christ should say that their ignoraunce is by no meanes excusable because they had malitiously refused God in his person Likeas if we call him giltlesse iust and pure whom we will acquit of one fault only wherof he was giltie Therfore that absolution of Christe is restrained vnto one kinde of sin because he taketh from the Iewes their cloake of ignorance in the contempt and hatâ—ed of the Gospell Yet heere ariseth a newe question as yet whether vnbeliefe were not sufficient to condemne men before the comming of Christ or noe And there be frantike fellowes who gather falsly out of this place that whosoeuer died before Christs comming without faith they were in a doubtfull and suspensed state vntill Christ did shew himselfe vnto them As if there were not many places of scripture extant whiche testifie that the onely conscience was sufficient to make them guiltie Death saith Paule Rom. 5. 14. reigned vntill Moses in the worlde And in another place in the same Epistle 2. 12. he teacheth that they shall perish without lawe which haue sinned without lawe Then what is Christ his meaning Truly there is a graunting in these wordes whereby hee giueth vs to vnderstande that there remaineth nothing for the Iewes which they can pretend to mittigate their fault after that they haue reiected life willingly and wittingly when it was offered vnto them So that the excuse whiche hee graunteth them doth not quite acquit them but doeth only extenuate the greeuousnesse of the wickednesse according to that the seruaunt which knoweth the will of his master and despiceth it shal be sorer beat Luke 12. 47. For Christ meant not to promise pardon vnto others but to holde his enemies conuicted who had reiected the grace of God stubbornly to the
is giuen him and so may fulfill al things Finally he filleth the world with the smel of his righteousnes out of his heauenly glory And the spirite pronounceth by the Gospell that this is the onely meanes whereby we are iudged iuste Therefore this second degree is fet from the conuiction of sin that the spirite may conuince the worlde what is to be accounted true righteousnes to wit Christ hath appointed and ordained the kingdome of life by his ascending into heauen and he sitteth now at the right hand of the father to the end he may establish true righteousnes 11. And of iudgement Those that take this word iudgement for damnation they want not a reason for the same because Christ addeth immediately that the prince of the world is iudged But as I thinke the other sense dooth better agree to witte that so soone as the light of the Gospell is once lighted the spirite reuealeth that the state of the world was rightly and orderly framed by the victory of Christ whereby he threwe down Sathan his empyre as if hee should saye that this is the true restoringe whereby al things are reformed when as Christ himselfe possesseth the kingdome alone hauing subdued and conquered Sathan Therefore iudgement is set against confused and disordered things or that I maye speake more brieflye it is contrarye to disorder as if a man should call it rightnesse or straightnesse in whiche sense it is oftentimes taken in the scripture The sense therefore is that so long as Sathan ruleth he mixeth and troubleth all thinges so that there is a filthy and euill fauoured confusion of the workes of God but when as he is stripped of his tyrannye by Christ then is the world reformed and there appeareth good order So that the spirite conuinceth the world of iudgment that is that Christ restoreth and bringeth those things in order which were gone to decay before hauing ouercome the prince of iniquitie 12. I haue yet many thinges Christ his sermon coulde not preuaile so much amongst his disciples but that their rudenes did cause them doubt as yet in many thinges yea they did scarse taste of those thinges whiche ought to haue refreshed them throughly vnlesse the weakenes of the flesh had hindered them Therefore it could not be but that acknowledging their own want they shuld feare and stand in doubt Therefore in that he saith that they are vnable to beare thē if he shall tell them more and higher things it tendeth to this end that being incouraged with the hope of better profiting they bee not discouraged For it was not meete that they shuld measure the grace wherwith they shuld be endowed according to the present feeling seeing they were so farre from heauen In summe he biddeth them be of good courage how weake soeuer they be now But beecause they had no vnderpropping whereunto they might leane saue onely doctrine Christ telleth them that he had tempered the same so that they might receiue it yet so y t they are to hope for an higher and more plentifull shortly as if he shuld say if that be not yet sufficient to establish you which you haue heard of me suffer a litle for ye shal shortly be taught by the spirit and then shall ye want nothing hee shall resolue that which is yet rude in you Nowe the question is what those thinges were whiche the Apostles were not sitte to learne as yet To the end the Papists may thrust in their owne inuentions in steede of Gods oracles they do wickedly abuse this place Christe promised say they vnto the Apostles new reuelations therefore they must not stay in the scripture aboue which he calleth his First of all if we will say as Augustine saith we shal answere readily His wordes are these seeing that Christ held his peace which of vs can saye that they are these or these thinges or if hee dare saye so how will hee prooue it who is so vaine or rashe who although hee say those thinges which are true canne affirme without any diuine testimonie that those are the thinges which the Lord would not vtter at that time But wee haue a surer reason out of Christ his wordes to refute them The spirite is called the perfect maister of truth whom Christ promysed to his Apostles And why was hee promised saue only that they might deliuer with their handes the wisdome which they receiued from him The spirit was giuen them who being their guide and directer they executed the office which was enioyned them The same spirit had brought them into all trueth when as they cōprehended in writing the sum of their doctrine VVhosoeuer thinketh that there ought any thing to be added to this doctrine as if it were lame and but halfe full and perfect he doth not only accuse the Disciples of fraudulent dealing but he doth also blaspeme the spirit If the doctrine which they didde write had proceeded from fresh water soldiours and nounces the addition had not beene superfluous but now fithence that their writinges are as it were the euerlasting tables of that reuelation which was promised them and giuen them there can nothing be added vnto them without doing cruell iniury to the spirite Furthermore the Papists are more then ridiculous when as they are come to the matters themselues For they define that those secretes which the Apostles were vnable to bere were childish diriges then which there is nothing more vaine or foolysh Forsooth spirite must needes come downe from heauen that the Apostles might learne how to hallow the chalices with their altars how to baptise Belles how to blesse holy water and how to celebrate Masse Therfore how doe noddies and children learne these thinges which haue them at their fingers endes Therefore it is most manifest that the Papists doe mocke God seeinge that they feigne that those thinges came downe from heauen which doe no lesse smell of the misteries of Ceres and Proserpina then they are contrary to the sincere wisdome of the spirite But let vs vnlesse we will be vnthankfull to God reste vppon that doctrine whereof the Apostles were the aucthors as their writinges declare seeing that the chiefest perfection of the heauenly wisdome is deliuered vnto vs there which may make the man of GOD perfect Colloss 1. 28. Let vs not thinke that it is lawefull for vs to goe beyond the same For our height and breadth and depth are placed in that that we knowe the loue of God shewed vnto vs in Christe Ephe. 3. 18. This knowledge excelleth all knowledge as saieth Paule Like as when he teacheth that all the treasures of wisdome and knowledge are hidden in Christ Colloss 2. 3. hee forgeth not an vnknowne Christ but him whome he had liuely depaynted by his preaching that he may be seene as it were crucified before our eyes as hee saith vnto the Galathians the third chapter the first verse But least there shoulde anye doubt remaine Christe declareth afterwarde by his owne wordes
is a manifest distinction made heere betweene his person and the person of the father VVhence wee gather that God is not only eternall but that the worde of God is also eternall which was begotten of the father before the beginning of the worlde 6 I haue declared thy name to the menne whiche thou gauest mee out of the worlde thine they were and thou gauest them mee and they haue kepte thy woorde 7 Nowe haue they knowne that all thinges whiche thou hast giuen mee are of thee 8 Because I haue giuen them the wordes which thou gauest mee and they haue receiued them and they haue knowen indeede that I came foorth from thee and they haue beleeued that thou hast sent mee 9 I pray for them I pray not for the worlde but for them whom thou hast giuen me because they are thine 10 And all mine are thine and thyne are mine and I am glorified in them 11 And I am no longer in the worlde and they are in the worlde and I come vnto thee O holy father keepe them in they name whom thou hast giuen mee that they may be one as we are one 6 I haue declared thy name Christ beginneth here to pray vnto the father for his Disciples And he commendeth their safetie now with the like affection of loue wherewith he was about to suffer death for them straightway And the first reason of this his commendation is because they haue embraced the doctrine whiche maketh men the children of God truly and indeede There was no faithfulnesse and diligence wanting in Christ to call al men vnto God but his labour was effectual profitable only in the elect his preaching was commoÌ„ to all men which did declare and make manifest the name of God neither ceased hee to aâ—ouch his glory amongest the obstinate VVhy saith he then that hee declared it only vnto a fewe saue only because the elect alone doe profite being taught inwardly by the spirite Gather therefore that all men before whom doctrine is set are not taught truly and effectually but those only whose minds are illuminated Christ assigneth the cause vnto Gods election because he putteth no other difference why passing ouer some he declared the name of the father vnto othersome saue only because they were giuen him VVhereupon it followeth that faith floweth from the secrete predestination of God and that therefore it is not giuen vnto all men in generall because all men doe not appertaine vnto Christ. VVhen he addeth Thine they were and thou gauest them me the eternitie of election is first of all noted and secondly how we must consider it Christ declareth that the elect were alwayes Gods Therefore God distinguisheth them from the reprobate not by faith or any merite but by meere grace because whilest that they are the farthest most estraunged from him yet he accounteth them his owne in his hidden counsell The certaintie consisteth in that that he giueth all those to his sonne to keepe whom he hath chosen least they perishe And wee must turne our eyes vnto this that we may knowe assuredly that we are of the order of the children of GOD. For Gods predestinaâ—â—tion is hidden in it selfe and it is reuealed vnto vs in Christe alone They haue kept thy worde This is the third degree For the first is free election the second that giuing whereby we passe ouer into Christes tuitioÌ„ Being receiued by Christ we are gathered by faith into his sheepfolde The worde of God is soone forgotten amongest the reprobate but it taketh roote in the elect whereby they are said to keepe it 7 Now they haue knowen That which is the chiefest thing in faith is expressed here whilest that wee beleeue in Christ in such sort that faith stayeth not in the beholding of the fleshe but conceiueth his diuine power For when he saith They know that all these things are of thee which thou hast giuen mee he meaneth that the faithfull doe perceiue that all that whiche they haue is celestiall and diuine And truly vnlesse we lay holde vppon God in Christ we must needes stagger continually 8. And they haue receiued them Hee expresseth the manner of thys knowledge because they haue receiued the doctrine which he taught And least any manne shoulde thinke that his doctrine was of manne or that it sprange vppe in the earth he professeth that GOD is the authour thereof when hee sayeth The woordes which thou haste giuen mee haue I giuen vnto them Hee speaketh according to his custome in the person of a mediatour or minister when hee sayeth that he hath taught that onely which hee receiued of the father For in as muche as his estate in the fleshe was yet base and his diuine Maiestie lay hidde vnder the shape of a seruaunt he doeth rather signifie God vnder the person of the father Neuerthelesse we must remember that which Iohn testified in the beginning that in as muche as Christe was the eternall woorde of God he was alwayes one God wyth the father The sense therefore is thys that Christe was a faithfull witnesse of GOD amongest the Disciples that their faith might be grounded in the onely trueth of God seeingâ— that the Father himselfe spake in the Sonne But the receiuinge whereof he speaketh commeth thence because he declared the Fathers name vnto them effectually And they haue knowen in deede Hee repeateth the selfe same thinge in other woordes which he hadde touched before For that Christe came foorth from the Father and that he was sent of the Father are as muche as that which went before that al thâ—se things are of the Father which he hath The summe is that faith must straight way beholde Christe yet so that it conceiue no earthly and contemptible thing of hym but that it be caryed vpwarde vnto his diuine power that it maye be fullye perswaded that it hath God and what soeuer is Gods perfectly in him VVe must also note that he vseth this worde knowen in the former member and afterward this woord beleeued for by this meanes he teacheth vs that there can be nothing rightly knowen concerning God saue only by faith and that there is so great certaintie in faith that it may worthely be called knowledge 9. I pray for them Christ hath hitherto rehearsed that whiche might purchase fauour for the Disciples with the father nowe hee frameth the prayer it selfe wherein hee declareth that hee asketh nothynge but that whiche is agreeable to the will of the father because hee doeth onelye commende those vnto the father whome hee loueth of hys owne accorde For hee sayeth flatly that hee prayeth not for the world because he is carefull for none but for his owne flocke whiche he hath receiued from the fathers hande Yet this may seeme to be an absurde thynge for there canne no better rule of prayer be inuented then if wee followe Christe our guide and maister But we are commaunded to praye for all menne and againe Christe himselfe prayed
shall suffer Therefore if wee couet to be preserued according to the rule whiche Christe hath deliuered wee must not wishe to be free from euilles neither must we pray God to translate vs by and by into blessed rest but let vs bee content with the certaine and sure hope of victorie and let vs in the meane season resist all euilles valiauntly from whiche that wee may escape Christ hath prayed vnto the father In summe Christ taketh not his out of the wold because he will not haue them to be soft an slouthfull yet notwithstanding he deliuereth them from euill that they may not be ouerwhelmed For he will haue them to striue but hee will not suffer them to be wounded to death 16 They are not of the worlde likeas Hee repeateth againe that all the whole worlde hateth them to the end that his heauenly father may the more beningly help them he doth also declare that this hatred procedeth not from their offence or fault but because the world hateth God and Christ. 17 Sanctifie them in thy truth This sanctification comprehendeth the kingdome of God and the righteousnesse thereof to wit when God doth renue vs by his spirite and confirmeth and prosecuteth vnto the ende the grace of renouation Therefore he requesteth first that the father woulde sanctifie his disciples that is that he woulde addict them wholy vnto himselfe and challenge them as an holy flocke Secondly hee assigneth the meanes and manner of sanctification and that not without cause For brainsick men doe babble many things foolishly concerning sanctification yet they passe ouer gods truth wherby he consecrateth vs vnto himselfe Again because other mē being ful out as foolish do trifle cōcerning the truth and doe in the meane season neglect the woorde Christe saith plainely that the truth is no where els saue only in the worde by which truth God doth sanctifie his children For the woorde is taken for the gospell whiche the Apostles had alreadie hearde proceede from the mouth of their master and which they should shortly preach vnto others In this sense Paule teacheth Ephe. 5 2. 6. that the Churche is made cleane in the fountaine of water in the worde of life It is god alone that sanctifieth but because the Gospell is his power vnto saluation to euery one that beleeueth Rom. 1. 16. whosoeuer hee bee that departeth from the meane hee must needes waxe more and more vile Truth is taken in this place by the excellencie for the light of the heauenly wisedome wherein God reuealeth himselfe vnto vs that hee may conforme vs and make vs like to his owne image The externall preaching of the worde doth not this of it selfe which the reprobate do wickedly profane but let vs remember tha◠Christe speaketh of the electe whome the spirite doth regenerate effectually by the woorde And seeing that the Apostles were not altogether voide of this grace wee must gather out of Christ his wordes that this sanctification is not finished in vs the first day but that wee goe forwarde in the same during our whole life vntill God doe fulfill vs with his righteousnesse when we haue put off the flesh 18 As thou hast sent mee He confirmeth his prayer with another argument to wit because he and the Apostles haue both one calling I saith he doe put vppon them the same person which at thy commandement I haue borne hytherto Therefore they must needes bee furnished with thy spirite that they may bee able to beare so great a burthen 19 And for their sakes doe I sanctifie my selfe He doth more plainely declare by these wordes out of what fountaine that sanctification doeth flowe which is wrought in vs by the doctrine of the Gospell to wit because hee hath consecrated and dedicated himselfe vnto the father that his holinesse might come vnto vs. For the blessing is spread abroad from the first fruites vnto al the other fruite so the spirit of God sprinkleth vs with Christe his holinesse and maketh vs partakers thereof and that not by imputation only for by this meanes he is said to bee made vnto vs righteousnesse 1. Cor. 1. 13. but he is also saide to bee made vnto vs sanctification because he hath offered vs vnto his father after a sort in his owne person that wee may bee renued by his spirite into true holinesse Furthermore although this sanctification doe appertaine vnto the whole life of Christ yet it is made most apparant in the sacrifice of his death because hee appeared then to be y ◠true Priest which should consecrate the temple the altar all the vessels and the people by the power of his spirite 20 And I pray not for them only but for those which shall beleeue in mee by theyr worde 21 That they may be all one as thou O father in me and I in thee that they may be one also in vs that the worlde may beleeue that thou hast sent me 22 And I haue giuen thē the glory which thou gauest me that they may be one as we are one 23 I in them and thou in mee that they may be made one and that the world may knowe that thou hast sen◠mee and hast loued them as thou hast loued mee 20 And I pray not for thē onely Hee extendeth that prayer farther nowe wherein he comprehendeth the Disciples only hytherto to wit vnto all the Disciples of the Gospell which should be vnto the ende of the worlde This is certainely notable matter of hope for if wee beleeue in Christ through the doctrine of the Gospell wee neede not to doubt but that wee are alreadie gathered with the Apostles into the faithfull custodie least any of vs doe perish This prayer of Christ is a quiet hauen wherein whosoeuer arriueth he is free from all danger of shipwracke For it is as muche as if Christ had sworne by solemne wordes that he careth greatly for our safetie And he beginneth with his Apostles that their safetie wherof we are certaine might make vs also more certain that we our selues shal be safe Therefore so often as Satan assaulteth vs let vs learne to holde vp this buckler that wee are not in vaine ioyned vnto the Apostles by the holy mouth of the sonne of God that the safetie of vs all might be included as it were in the same bundle Therefore there is nothing which ought more vehemently to pricke vs forwarde to embrace the Gospell For as it is an vncomparable good thing for vs to be offered to God by the hand of Christ that we may bee preserued from destruction so we ought worthily to preferre the loue and care thereof before all other thinges The slouthfulnesse of the worlde in this point is wonderfull All men are desirous to bee safe Christ deliuereth the sure and certaine way and meanes to obtayne the same from whiche if any man turne aside there remaineth no good hope for him yet there is scarse one amongst an hundreth which doth vouchsafe to receiue that which
all other most odious to the end that hauing ended that hee maye acquite the partie accused The aunswere which Christe maketh tendeth to this ende that there is no colour in that accusation So that it containeth a refutation made by the way as if hee should say there is a crime laid to my charge ridiculously whereof there cannot be the very least suspition in me Pilate seemeth to haue taken it grieuously that Christe had demaunded why he suspected him Therefore hee vpbraydeth vnto him disdainfully that what euill soeuer is it commeth of his owne nation I saieth he sit as a iudge they be no straungers but thine owne countreymenne which accuse thee therefore there is no cause why thou shouldest inwrappe me in your discorde Ye might liue quietly for me and the Romanes but yee your selues are vnto your selues a cause of trouble part wherof I am enforced to suffer against my will 36. My kingdome He confesseth in these wordes that he is a king yet he putteth away and purgeth the slaunderous reporte so muche as was sufficient to proue his innocencie For he denieth that there is any disagreement betweene his kingdome and the politike order as if he shuld say I am falsely accused as if I had assayed to trouble or alter somewhat in the publike estate I haue preached concerning the kingdome of God but that is spirituall Therefore there is no cause why ye shoulde suspecte me for an vsurper or one that desireth to attaine to a kingdome by ambition or vnlawfull meanes Christe vsed this defence being 〈…〉 before Pilate but the same doctrine is profitable for all the godly 〈◊〉 the ende of the worlde For if Christe his kingdome were earthlye it shuld be vnstable and subiect to falling because the fashion of this world passeth Nowe because it is called heauenly he dooth also defend and auouch the perpetuitie and continuaunce thereof So that if it so fall out that the whole compasse of the earth be weakened and subuerted our consciences shal cōtinue neuerthelesse stable if so be it they take heede vnto christ his kingdome not onely amongst mouinges and shakinges but also amidst horrible ruines and destructions If we bee tyrannously vexed by the wicked yet our saluation and safetie persisteth whole and sound vnto vs in the kingdome of Christ which is not subiect to the wil of men Finally sithence y e the world rageth cōtinually with continuall stormes the kingdome of Christ is separated thence wherein we must seeke for quietnes and peace Furthermore we are taught of what sorte the nature of this kingdome is For if it didde make vs happy according to the fleshe and did bring vs ritches pleasures and whatsoeuer is to be wished for the vses of this present life it should smel of the earth and the world but now how miserable soeuer our estate be to looke to yet perfect felicitie remayneth safe for vs. VVe doe also learne heere who those be which appertaine vnto this kingdome namely those who being renewed by the spirite of God doe meditate vppon the heauenlye life in holynesse and righteousnesse Although we must also note that it is not denied but that the kingdome of Christ is in this worlde For we know that it hath a place in our mindes as Christ saieth also in another place the kingdome of God is within you Luke 17. 21. But to speake properlye the kingdome of God which dwelleth in vs is as it were a stranger in the world because the estate therof is altogeather vnlike My seruaunts would surely fight He proueth that he had not ambitiouslye aspired vnto a kingdome because no man stirreth no man taketh weapon in hande For if any priuate man doe vsurpe vnto himselfe a kingdome it must needes be that he is ayded by seditious persons There appeareth no such thing in Christe therefore it followeth that hee is no earthly king But heere may a question be moued whether it be lawfull to defend the kingdom of Christ with weapons or no. For when as the Princes are commaunded to kisse the sonne Psal. 2. 11. they are not onely commaunded to submit themselues priuately vnto his gouernmente but also that they employ al their power which they haue to defend the Church and maintaine godlines First of all I aunswere that they deale disorderly and ignorauntly who deduct this consequence that the pure worshippe of God and the doctrine of the Gospell ought not to bee defended with weapons because Christ is not then defended in his owne person For Christ doth onely reason according to this present fact how friuolous that is which the Iewes had slaunderously layd to his charge And secondly although godlye kinges doe defende Christes kingdome with the sword yet this is done some other way then earthly kingdome are woont to be defended For as the kingdome of Christ is spirituall so it must be grounded in doctrine and the power of the spirit In like sorte is the edifying thereof finished For neither the lawes and edicts of men neither yet their penalties doe come vnto the consciences yet this letteth not but that princes may defende the kingdome of Christ accidentally partly whilest that they ordaine externall discipline partly whilest that they ayde the Church againste the wicked But it commeth to passe through the frowardnesse of the worlde that the kyngdome of Christ is rather establyshed by the bloud of Martyrres then by the helpe and ayde of weapons 37. Therfore Pilat said vnto him art thou then a king Iesus answered him thou saiest that I am a king To this end was I borne and to this end came I into the world that I may beare witnesse of the trueth whosoeuer is of the trueth he heareth my voice 38 Pilate saith vnto him what is trueth And when he had said thus he went out againe vnto the Iewes and said vnto them I find no fault in him 39. But ye haue a custome that I shuld let one loose vnto you at Easter will yee then that I let lose vnto you the king of the Iewes 40. Therfore they cried al againe saying not him but Barabbas and Barabbas was a murtherer 37. Thou saist that I am Although Pilat vnderstoode already by the former answer y t christ did chalēg to himself some kingdom yet christ affirmeth this self sāe thing more plainly being not cōtēt therwith he addeth an other sentēce which is as it were a certain sealing of that saying Whēce we gather that the doctrine of the kingdome of Christe is no common doctrine seeing that he thought it worthie of so great asseueration or auouching This is a general sentence I was borne for this cause that I may bear witnesse of the truth yet it is especially to be applyed vnto the circumstance of this place But the wordes signifie thus much that this is a naturall thing for Christe to speake the truth and secondly that he was sent of the father to this end and that therfore this is his proper office
VVherfore we neede not feare least we bee deceiued in beleeuing him forasmuch as it is vnpossible for him to teach any thing but that which is true who hath this office giuen him by God and this desire naturally bred in him to defend the truth VVhosoeuer is of the truth Christe addeth this not so muche for this cause that he might exhort Pilate which he knewe should be in vaine as also that hee might set his doctrine free from the vniust reproches whereunto it was subiect as if he shoulde haue said this is laid to my charge as a crime that I haue professed my selfe to be a king but this is an vndoubted truth which all those receiue reuerently and without doubting whosoeuer are endowed with right iudgement and sound vnderstanding Although he saith not that those are of the truth which see the truth naturally but only in asmuch as they are gouerned by the spirite of God 38 VVhat is truth Some doe thinke that Pilate enquireth curiously as profane men are sometimes wont greedily to desire the knowledge of an vnknowen thing not knowing in the meane season why they desire this for this is their only intent and purpose to feede their eares But I doe rather take it that he vttered in these words some lothsomnesse For Pilate thought that he had no small iniurie done him in that Christ depriueth him of all knowledge of the truth Now we see in Pilate the common disease of all men Although euery mans conscience doth beare him witnesse that he is ignorant yet there are but a few that can abide to confesse it theereby it commeth to passe that moste men doe refuse true doctrine Afterward the Lorde who is a teacher of the humble doth punish the proude as they haue deserued by striking them with blindnesse From the same pride springeth that loathsomenesse that they doe not vouchsafe to submit themselues to learne because all men doe challedge to themselues readinesse and quicknesse of wit The truth is thought to be a common thing but on the other side God doth testifie that it far exceedeth the capacitie of mans minde The same thing falleth out in other thinges likewise The principall points of diuinitie are concerning the curse of mankind corrupt nature mortification of the fleshe newnesse of life free reconciliation by that only sacrifice imputation of righteousnesse whereby a sinner is accepted before god the illumination of the spirit Because these things are Paradoxes the commō sense of men doth contemptiblie refuse them Therfore there are but a few which profit rightly in Gods schoole because there is scarce one amongst ten that taketh any heed to the first rudiments and principles And why so saue only because they measure the hidden wisedome of God according to their owne sense It appeareth hereby that Pilate spake scornefully in y t he goth out by by In summe he is angrie with Christ because hee boasteth that hee bringeth the truth to light which lay hid before Yet this his indignation declareth that the wicked doe neuer so chourlishly reiect the doctrine of the Gospell but that they are touched with some efficacie therof For although Pilate went not so farre that he yeeldeth and submitteth himselfe to bee taught yet is he enforced to feele some pricking inwardly 39 But yee haue a custome Pilate did alwayes tosse this in his minde how he might deliuer Christ from death and seeing that the furie of the people was so great he kept a meane way whereby he might pacifie their mindes which were angrie For he thought that this woulde bee sufficient if Christ being let loose as an euill doer should suffer reproch alwayes afterward And therefore he choseth Barabbas that by comparing him with Christe hee may mittigate the hatred which they had conceiued against Christ. For this Barabbas was hated of all men for the crueltie of his offences For what is more detestable then a murtherer And Luke saith that he was also guiltie of other crimes In that the Iewes preferre him before Christ it commeth to passe through the◠singuler prouidence of God For it was not meete that the sonne of God should be deliuered from death with so shamefull a price Neuerthelesse he was cast downe into extreame ignominie in his death in that he was crucified betweene two theeues when Barabbas was let loose because he had taken the sinnes and offences of all men vpon him which could not otherwise bee purged And the glory of his resurrection which folowed immediately caused the death of it selfe to be a most valiant triumph Furthermore there was a filthie and grosse vice in that custome that the president of Rome did deliuer some one wicked person at Easter This was doone to celebrate the holinesse of the day but in very deed it was nothing els but a filthie profaning of the same For the scripture doth testifie that he is a abhomination before God which acquitteth the guiltie and wicked person Therefore it is farre off that such preposterous pardon should please him Therfore let vs learne by this example that there is nothing more preposterous then to bee desirous to worship God with our own inuentions For so soone as men shall begin to followe their owne imaginations they neuer make an end vntill being fallen into the most extreame dotings they doe manifestly mocke God Therefore the lawe and rule of Gods worship must bee fet from his prescript alone Chap. 19. 1 THen Pilate tooke Iesus and scourged him 2 And the souldiers platted a crowne of thorne and put it vppon his head and they put vppon him a purple garment 3 And said haile king of the Iewes and they smote him with their fists 4. Therfore Pilat went out againe and said vnto them behold I bring him forthe vnto you that yee may know that I find no fault in him 5. Therefore Iesus went forth bearing a crown of thornes and a purple garment Then said he vnto them behold the man 6. Therefore when the chiefe Priestes and officers saw him they cried saying crucifie him crucifie him 7. Pilate saith vnto them Take yee him and crucifie him for I finde no fault in him Pilat tooke Iesus Pilate persisteth in his purpose yet he addeth another reproach to the former because he hopeth that the Iewes will bee content with this meane chastisement when Christ shall be scourged wyth whippes And in that he laboureth so earnestly and profiteth nothinge we must consider therein the heauenly decree whereby Christ was appoynted vnto death Neuerthelesse his innocencie is oftentimes defended auouched by the testimony of the Iudg to the end we may know that he which was free from all faulte himselfe is made guiltye in our steede and that he suffereth the punishment which is due to other mens sinnes In Pylate we haue a notable example of a fearefull conscience he acquiteth Christ by his own mouth and he cōfesseth that there is no fault in him yet he punisheth him as if he were
appointeth to be teachers of his Church For the fulnesse of the spirite is powred out vppon him for this cause that hee may giue it to euerye one by measure Againe seeing that he remaineth the onely pastour of the Church he must needes shewe forth the power of his spirite in his Mynisters whose diligence he vseth VVhich thing he did also testifie by the externall signe when hee breathed vppon his Apostles For this shuld not agree vnlesse the spirite didde proceede from him VVherefore the sacriledge of the Papists is so muche the more detestable who take to themselues the honour whiche is proper to the Sonne of GOD. For theyr horned Byshoppes doe boaste that they breathe out the spirite by belchinge when they make their Masse Priestes But the thinge it selfe sheweth plainelye enough how much their stincking breath dooth differ from the breathing of Christe because they make nothinge else but Asses of horses Moreouer Christe dooth not onelye imparte vnto his disciples the spirite whiche hee receiued but hee giueth it as it is his owne seeing that it is common to his Father and him Therfore they vsurpe to themselues the glorye of the diuinitie whosoeuer do professe that they giue the spirit by breathing And nowe wee muste note that CHRISTE furnisheth those with necessarye gyftes whome hee calleth vnto the pastorall office that they may be able to discharge their duetie and function or at least that they may not come emptie and naked VVhich thing if it be true the foolishe bragging of the Papystes is easilye refuted who whylest they doe highlye extoll theyr hierarchie or holye gouernaunce cannot shewe euen the verye leaste sparke of the holye Ghoste in their Bishops They will haue vs beleeue that those are lawfull pastours of the church and so consequentlye Apostles and Christes vicares who are as it appeareth emptie of all the graces of the holy Ghost But there is a certain rule prescribed vnto vs in this place to esteeme their callinge by and to iudge thereof who gouerne the Churche of God if we see them endued with the holy Ghost Notwythstanding Christe meant chiefly to auouche and defend the dignitye of the Apostolicall order For it was meete that their authoritie shoulde be singular who were chosen to bee the firste and chiefe to preache the Gospell But and if Christe gaue them his spirite then by breathinge vppon them the sendinge of the holy Ghost which followed afterwarde seemeth to be superfluous I aunsweare that the spirite was giuen the Apostles in this place in suche sort that they were onely sprinkled with this grace and were not endowed wyth the perfecte power thereof For when the holy Ghoste appeared in fiery tongues vppon them they were throughly renewed And truely he doeth not so appoynte them nowe to preache his Gospell that hee sendeth them straightway vnto the woorke but rather as it is else where Actes 1. 4. he commaunded them to rest And if we weigh all things wel he doeth not so much furnishe them with necessary giftes at this present time as appoynt and make them instruments of his spirite againste the tyme to come VVherfore this breathing ought to be referred and extended for the moste parte vnto that great and honourable sendinge of the spirite which he had promised so often Furthermore Christ coulde haue giuen his grace vnto his apostles by secreat inspiration yet would he adde the visible breathing to confirme them the better Christ tooke this signe from the common custome of the scripture which doth commonly coÌ„pare the spirit vnto winde The reason of which similitude is briefly expounded before in the third chapter But let the readers marke that the word is also ioyned with the externall and visible signe For euen hence doe the sacraments borrow their force Not because the force of the spirit is included in the voice which soundeth in the eares but because the effect of al those things which the faithful haue and gather by of the sacramentes dependeth vpon the testimonie of the word Christ breatheth vpon the Apostles they doe not only receiue the blast but the spirite also And why saue onely because Christ promiseth them the holye Ghost In like sort we put on Christe in Baptisme we are washed with his bloud our old man is crucified that the righteousnes of God may reigne in vs. VVe are fed spiritually in the holy supper with the flesh and bloud of Christ. VVhence commeth such force saue onely from the promise of Christ who bringeth to passe and perfourmeth that by his spirit which he promiseth in word Therefore let vs knowe that whatsoeuer sacramentes men haue inuented they are nothing else but meere toyes or friuolous pastimes because the signes can haue no trueth saue onely when the word of God is present And because they do neuer mocke thus in holy things without wicked blaspheming of God and the destructioÌ„ of their soules they must take good heede of such iuglings of Satan If any man obiect that that is not to be found fault with which the popish bishops do when they consecrate their Masse priests with breathing beecause the word of Christ is there annexed to the signe we may readilye answere that Christ spak not to his Apostles that hee might institute a continual sacrament in the Church but that he would once declare and testifie that which we said of late that the spirite commeth from him alone and againe that he neuer enioyneth any office but that he doth also minister power vnto his ministers and furnisheth them with hability I omit that the Masse priests are made in popery to a far other or rather a contrary end to wit to slea Christe daily whereas the Apostles were created to offer vp men in sacrifice with the sword of the gospel Neuerthelesse we must also hold that that Christe alone dooth giue all those good things which he figureth and promiseth For hee doth not bid the Apostles receiue the spirit from the external breathing but froÌ„ himselfe 23. VVhose sinnes ye shal remit It is not to be douted but that Christe doth briefly comprehend in this place the sum of the gospel For we must not separate this power to forgiue sinnes from the office of teaching whervnto it is annexed in one text Christ had said a litle before as the liuing father hath sent me so do I send you also now dooth he declare to what end that embassage â—â—ndeth and what it meaneth Hee doth only put in that which was necessary that he giueth them the holy Ghost least they shuld do any thing of theÌ„selues Therfore this is the principal end of the preaching of the Gospel that men may be reconciled vnto God whiche commeth to passe by the free forgiuenes of sinnes as Paul also teacheth 2. Cor. 5. 18. VVhere he calleth the Gospell in this respect the ministery of reconciliation The Gospel containeth many other things but GOD doth this principally there that he may receiue men into fauour by not
7. 38. The spirite is the perfect maister of trueth 16. 12. Christ receiued the spirite not so much for himselfe as for his 1. 32. VVhat it is to worship in spirite and trueth 4. 23. How this must be vnderstoode that Christe was troubled in the spirit 13. 21. The testimony of the spirit is our onely aide against the inuasion of the world 15. 16. How the spirite is said to testifie of Christe in the same place Christ is present with vs by the trueth and grace of his spirit 12. 6. To what end the faithful doe receiue the spirit in the same place Howe this must be vnderstoode that the spirit speaketh not of himself 16. 13. The duetie of the holy spirit 16. 14. How this muste be vnderstoode that the spirit was not giuen christ by measure 3. 34. The spirite reproueth men two maner of waies 16. 8. VVhy christ added the visible brething in giuing the spirit to the Apostles 20. 22. What men are able to doe beeing depriued of the aid of the holy spirite 14. 18. Iesus gaue vp the ghost 19. 3. How the worship of God is said to consist in the spirit 4. 23. The spirit of giddinesse wherewith Satan driueth the wicked 12 10. The spirite of truth shall declare things to come 16. 13. Spittle Iesus made clay of spittle 9. 6. Sicke The sick man who had laid sick thirtie eight yeeres is made whole by Christ. 5. 9. To whom god hath sent speake the wordes of God 3. 35. Sinagogues christ preacheth in the Sinagogues 6. 59. To be cast out of the Sinagogues 9. 22. and 12. 42. and 16. 2. T Taught Taught of God 6. 45. Teachers It belongeth to Christe alone to frame the teachers of the Church 10. 22. Christ the onely teacher of the Church 20. 21. With what stoutnesse of minde the teachers of the Churche must bee endewed 2. 28. and 8. 29. and 16. 3. Whereuppon the authoritie of teachers dependeth 3. 2. Teaching God hath a double maner of teaching 14. 25. Temple The temple of Ierusalem was builded by Herod 2. 20. To what ende the temple was builded 2. 16. The temple was a figure of the church in the same place Why the temple was called the house of God 2. 16. Christ teacheth in the temple 7 24. 28. and 8. 12. 1. and 18. 20. The temple of the body of christ muste be destroyed by the Iewes 2. 19. 21. Temples VVhye our bodies are called Temples 2. 19. Tempted God will not suffer vs to be tempted aboue our strength 18. 9. Testimonie All men receiue not the testimonie of christ 3. 11. Christ giueth testimony of himselfe 8. 13. 14. 18. The testimony of the father of the sonne 5. 32. 36. 88. The testimony of christ of Iohn Baptist 1. 26. Theefe A thiefe a murtherer 10. 12. 8. Theeues Theeues are crucified with christ 19. 18. Thernades Fastning of the Thernades an holye daye of the Iewes 7. 2. Thankes To giue thanks 11. 2. 3. Thomas Thomas Didymus 11. 16. hee is reprehended for his vnbeliefe Thirst. Let him that is a thirst go vnto Christ 7. 37. To be a thirst for euer and not to be a thirst Title the title of christes cause 19. 19. Troubled Let not your heart be troubled 14. 1. 27. Truth Christ is the truth 14. 6 the truth of God must be defended although all the whole world say nay 5. 18. It is knowen to christe howe much the truthe differeth from figures 19. 10. Truth is taken for perfection of faith 14. 6. The truth shall make you free saith christ 8. 32. God is the fountaine of truth 16. 13. Christ full of truth 1. 17. It is a common thing amonge men to corrupt the truth of God 6. 14. who are saide to be of the truth 18. 37. What it is to do the truth 3. 21. Christe came to beare witnes of the truth 18. 37. The Diuell stood not in the truth Christ speaketh the truth 8. 45. which he hath heard of the father the spirite of truth shall teache all truth 16. 13. Twelue Twelue chosen by christ 6. 7. Time Christ saith that his time is not yet come 7. 6. 8. V Vnitie Vnitie of y e church is grounded no where els saue onely in the faith of the scripture 19. 23. Vnbeliefe How vnbeliefe is called the fountaine cause of all euils 8. 24. 15. 22. Vnbeliefe doth stop the way before vs that we cannot come vnto God 11. 34. He that beleueth not the sonne shall not haue life 3. 38. Vnrighteousnesse Vnrighteousnesse is not in God 7. 23. Vnion The meanes to know the vnion whiche is betweene vs and Christe 14. 20. Voyce The voice of one crying in the wildernesse 1. 23. How horible the voyce of christ shall bee to the wicked in the last iudgement 18. 4. The sheepe shall heare the voice of christ 10 16. Vine VVe must note three things chiefly in the similitude of y e Vine 15. 1. Christ is the true vine 15. 1. VV VVay Howe Christe is called the way the trueh and the life 14. 6. Christ is the way to the father in the same place VVater pots Water pots of stone 2. 6. VVeepe Mary and the Iewes doe weep for Lazarus his death 11. 33 Ye shal mourne weepe 16. 20 Iesus speaketh vnto Magdalen as she wept 20. 15. VVhole Christ made a man euery whit whole 7. 22 Thou art made whole sinne no more 5. 14. VVhippes The sinnes of men are not alwaies to be measured by the whips of God 9. 34. Pilate deliuereth Iesus into the wil of the Iewes beeing whipped 19. 1. VVeaknes Christ his weakenesse ought to vnderprop faith 14. 1. VVicked The wicked are not streightway to be discouered 13. 22. 26. Wicked men must be called vnto Gods iudgement seate 8. 28 VVorship The rule of worshippe which God requireth at our hāds 5. 24. VVhence we must set the law of Gods worship 18. 39. VVorshippers VVho be true worshippers 4. 23. 24. VVoman The comparison of a woman with childe 16. 21. VVord VVhy the Sonne of God is called the word 11. 〈…〉 In what sense the word of Christ is called life 6. 63. The word of christ shal iudg him that reiecteth his words 12. 42. To abide in the word of Christ. 8. 31. To keepe the word of Christ. 8. 51. 14. 23. 24. 15. 20. 17. 6. VVhy the word of God is darke vnto vs. 16. 25. The word of God is truth 17. 17. The word was in the beginning 1. 1. was made fleshe in the same place 14. the worde of God is the onely mark of faith 20. 31. The word of life 6. 68. What knowledge we can conceiue of Christ without the word 6. 19. It is a dangerous thing to inuēt any thing in diuine matters without the word 6. 15. VVe must alwaies hold a mutual consent betweene the word and faith 11. 21. VVith what remedy wee muste cure the
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
bodie in the worlde must needes wander and vanish away so that he cannot goe forward vnto God A man doth then prepare himselfe vnto the obedience of the heauenly doctrine when he thinketh that he ought to seek this especially during his whole life that he approue him selfe vnto God But that peruers confidence wherby hypocrites do extoll thēselues before god seemeth to be a greater let then is worldly ambition and we knowe that the Scribes were sore sicke also of that disease VVe may easily answere for Christe his mening was to pluck from their faces the false visour of holines wherwith they deceiued the ignorant people Therefore he doth as it were with his finger poynt out the grosser vice whereby all men might perceiue that they were nothing lesse then that which they woulde bee accounted to be Againe although hypocrisie do boast it self against God yet is it alwayes ambitious in the worlde and before men Yea this is the only vanitie which puffeth vs vp euen wicked confidence whylest that wee stande rather to our owne and the iudgement of other men then of God For he that doth truly set God before him as a iudge hee must needes fall downe flat being discouraged and throwen downe Therfore he that will seeke glory of God alone must needes being confounded with the shame of himselfe flie vnto his free mercie And truly those that haue respect vnto God doe see themselues to be condemned and lost and that there remaineth nothing whereof they may boast besides the grace of Christ such desire of glory shall alwayes be ioyned with humilitie And as touching this present place Christe giueth vs to vnderstand that men are no otherwise prepared to receiue the doctrine of the Gospel saue only when as they turne all their senses hauing drawen them from the world vnto God alone and doe earnestly consider that they haue to deale with him that forgetting the delights wherewith they are wont to deceiue themselues they may discend into their owne consciences VVherefore it is no maruell if the Gospel doe finde at this day but a few that are easie to be taught seeing ambition carryeth all men hyther and thyther It is no maruell also if many doe fall away from the profession of the gospel for being carryed away with their owne vanitie they doe flie away VVherefore wee ought the more earnestly to seeke this one thing that being contemptible and as it were castawayes in the sight of the worlde and beeyng cast downe in our selues wee may be reckoned amongest the children of God 45 Thinke not VVe must take this order with the obstinate and stubborne when we see that they profite nothing by doctrine and friendlye admonitions to that we cite them to appeare before Gods iudgement seate There are but a few that mocke God openly but very manie doe carelesly mocke him with vaine flatterings whom they are set against as enemies feignyng that he is mercifull vnto them So at this day our Gyants who doe wickedly treade vnderfoote all the whole doctrine of Christ doe yet notwithstanding waxe as proude as if they were Gods deare friendes For who can persuade the Papists that Christianitie is any where els saue only amongest them Such were the Scribes with whom Christ disputeth in this place VVhereas they were great contemners of the lawe yet did they boast much of Moses so that they were not afraide to set him against Christ as a buckler If he had threatned that he himselfe would be vnto them an heauie and vntoilerable aduersarie he knew that all this would haue been contemned therefore he denounceth that there is an accusation prepared for them by Moses They are deceiued who thinke that there is a difference set downe in this place betweene the office of Christ and of Moses because it is the office of the law to accuse the infidels For Christ doth not respect that but only that he might take from the hypocrites all confidence who did falsly boast of the reuerence of Moses Like as if at this day any man should obiect vnto the Papistes that the holy teachers of the Church haue no more deadly enemies then they whose title they do wickedly corrupt Furthermore let vs learne hereby that we must not boast of the scriptures in vaine because vnlesse we worship the sonne of God with y e true obedience of faith they shall rise to accuse vs at the last day whome God raysed vp to be witnesses there VVhenas he saith that they hope in Moses he doth not accuse thē of superstition as if they did ascribe the cause of their saluation vnto Moses but his meaning is that they did wickedly leane vnto Moses his aid as if they could haue him to be a patrone of their wicked stubbornnesse 46 For if ye did beleeue He sheweth why Moses shal be their accuser to wit because they refuse his doctrine And we know that there can no greater iniurie be done to the seruants of God then when as their doctrine is despised or slandered Secondly those whom the Lord hath made ministers of his word they must also be defenders of it Therfore he gaue vnto all his prophets a double person that they should teach y e godly vnto saluation that they should at length thrust thrugh the reprobate with their testimonie VVheras Christ saith that Moses writ of him it needeth no long proofe amongst those who know that Christe is the end of the law and the soule therof But if any man being not contented therwith doth desire to see the places I counsel him first that he reade diligently the Epistle to the Hebrewes wherwith also Stephen his sermon agreeth in the 7◠chap. of the Acts. Secondly that he marke when Paule applieth testimonies vnto his purpose I cōfesse in deed that ther are few places wherin Moses doth openly preach Christ but to what end serued the Tabernacle sacrifices all ceremonies saue only that they might be figures formed according to that first example which was shewed him in the mount Therefore without Christ all Moses his ministerie is in vain Againe we see how he doth continually call backe the people vnto the couenant of the fathers which was established in Christ in somuch y t he maketh Christ y e principall point ground worke of the couenant Neither was this vnknowen to the holy fathers who had alwaies respect vnto the mediator A longer treatise would not agree with the breuitie which I desire 47 For if you beleeue not his words Christ seemeth in this place to make himselfe to be of lesse credite then Moses but we knowe that heauen and earth was shaken with the voyce of the gospel But Christ frameth his speech vnto those vnto whom he speaketh For without all doubt the authoritie of the lawe was holy amongest the Iewes so that it coulde not bee but that Christ was inferiour vnto Moses Hereunto appertaineth the opposition of writinges and wordes For he doth therby exaggerate their
infidelitie that the truth of God being as it were written in tables is yet of no credite amongest them Chap. 6 1 AFterwarde went Iesus ouer the Sea of Galilee which is called Tyberias 2 And there followed him a great multitude because they sawe his myracles which hee did vpon those that were diseased 3 And Iesus went vp into the mountaine and sate their with his disciples 4 And Easter a feast day of the Iewes was neere 5 Therefore when Iesus had lift vp his eyes and sawe that a great multitude came vnto him hee saieth vnto Phillip VVhence shall wee buse bread that these may eate 6 Furthermore hee saide this trying him for hee himselfe knewe what hee would doe 7 Phillip answered him two hundred pennie woorth of bread are not sufficient for them that euerie one of them may take a little 8 One of his disciples said vnto him Andrew Simon Peters brother 9 Heere is a lad that hath fiue barly loues aâ—d two little fishes but what are these amongest so many 10 And Iesus said Make the men sit downe And there was much grasse in that place Therefore the men sate down in number about fiue thousand 11 And Iesus tooke the loaues and hauing giuen thankes hee gaue to the disciples and the disciples to them that were set down and in like sort of the fishes so much as they would 12 And after they were satisfied he said vnto his disciples Gather the fragments which remaine that nothing bee lost 13 Therefore they gathered them togeather and they filled twelue baskets with the fragments which remained of the fiue barly loaues to those that had eaten 1 Afterward went Iesus VVheras Iohn is wont to gather the wordes and deedes of Christe which the other three had passed ouer in this place he repeateth an historie of a myracle which they had set downe contrary to his custome but he doth this for a certaine purpose that he may thence passe ouer vnto Christe his sermon which hee made the day following in Capernaum because they were matters which were ioyned together VVherefore although the other haue this narration aswel as he yet hath it this peculiar thing that it tendeth to another end as we shall see Some say that this was done anone after the death of Iohn Baptist by which circumstance of time they note the cause of the departure of Christe For so soone as tyrants haue their handes once imbrewed with blood they waxe more cruell euen as the distemperature of drinking doth make drunkeÌ„ men more thristie Therfore Christ his meaning was to pacifie the furie of Herod with his absence Hee taketh the sea of Galilee for the lake Genesara VVhen he saith that it was called Tyberias he doth better expresse the place whyther Christe went Neither was all the lake thus called but only a part thereof which was neere to the banke whereon Tyberias stood 2 There followed him a great multitude because Hereupon followed such desire to follow Christe that so soone as they had seene his power in myracles they were persuaded that he was some great Prophet and sent of God And here the Euangelist passeth ouer that whiche the other three recite that a part of the day was spent in teaching and healing the sicke and that when it was now almost Sunne set he was requested by his disciples that he would send the people away For it was sufficient for him to gather the summe briefly that vpon this occasion he might leade and bring vs vnto the rest of the text which shall follow afterwarde And here we see first of al how desirous the people was to heare Christ that hauing all of them forgotten themselues they doe quietly waite for the night in a desert place VVherfore our dulnes or rather sluggishnes is so much the more vnexcuseable seeing that we are so far froÌ„ preferring the heauenly doctrine of Christ before the care of hunger that euery little let doth call vs away from meditating vpon eternall life Yea it falleth out very seldome that Christe findeth vs free from the hinderaunces of the world VVe are all of vs so far from following him into a desart mountaine that there is scarse one amongst ten y t can afoord to receiue him at home amidst all commodities And although this bee a common disease throughout all the world yet is it certaine that no man is apt for the kingdome of God but he that can learne to desire the foode of the soule more earnestly hauing shaken off suche daintines then that his belly shal be any let vnto him And because the flesh doth alwayes pricke vs forward to seeke the commodities thereof wee must also note this againe that Christ doth willingly take care for those who neglect themselues Neither doth he wait and stay vntill such time as being hungrie they crie that they perish through pouertie and that they haue no meat but he prepareth meate for them before he is requested Some man will say that this is no continual thing because we do oftentimes see that the godly whilest that they are vtterly addicted vnto the kindome of God do yet hunger and almost pine away through hunger I answer that although Christ will proue our faith pacience by this meanes yet doth he behold from heauen our pouertie and is carefull to help the same so far foorth as is expedient for vs and in that he helpeth not the same by by I answere that he doth that for good cause though the same bee hidden from vs. 3 He went vp into a mountaine VVithout doubt Christ sought som secrete and by place vntill the feast day of Easter therfore is it said that he sate downe in the mountaine with the disciples Hee tooke such counsell according to man but in the meane season the counsel of God was otherwise which he did willingly obey Although therfore he did eschew the sight of men yet doth he suffer himselfe to be brought foorth as it were into a most famous theater by the hand of God For there was greater resort in the desart mountaine then in some populous citie his fame also became greater by reason of the myracle then if hee had stand in the midst of the market of Tyberias wherfore we are taught by this exaÌ„ple so to take counsel concerning things present that if so be it they fall out otherwise then we thought we be not sory that God is aboue vs who can order all things by his will 5 He saith vnto Phillip The rest say that that which wee doe in this place reade to haue been spoken to Phillip alone was spoken to them all but in that there is no absurditie For it is likely that Phillip spake as all of them thought therfore Christ answereth him peculiarly Like as immediately after he bringeth in Andrewe speaking whereas the other doe assigne the speech vnto them all together He tryeth the disciples in the person of Phillip whether they did looke for such a