so that he may now be worshipped euery where without any difference of places or countries 22 You worship you know not what we worship that which we know because saluation is of the Iewes 23 But the houre commeth and now is when the true worshippers shall worshippe the father in spirite and truth for the father requireth to haue such to worship him 24 God is a spirite and they that worship him must worship him in spirite truth 25 The woman saith vnto him I knowe that the Messias shall come who is called Christe therfore when he shall come hee shall tell vs al thinges 26 Iesus saith vnto her I am he that talke with thee Now he doth more at large expound that which he touched briefly concerning the abrogating of the law Yet doth he deuide the sum of his speech into two members in the former hee condemneth the manner of worshipping god vsed among the Samaritanes of superstition error and doeth testifie that the Iewes did worship God wel and lawfully He addeth the cause of the difference because the certaintie of the worship which the Iewes vsed did appeare vnto them out of the worde of God but the Samaritanes had no certaintie from the mouth of God Secondly hee declareth that the rites which the Iewes kept hytherto should shortly haue an end 22 You worship that which you know not A sentence worthie to be remembred wherein we are taught that we must assay nothing rashly and by chaunce in religion because vnlesse knowledge be present we doe not any longer worship God but a false imagination or ghost Therfore by this thunderbolt are throwen downe all good intents as they cal them For we know that men can doe nothing els but erre when their own opinion doth rule them without the word of God or his commandemēt For Christ taking vpon him his countries cause and person doth teache that the Iewes doe much differ from the Samaritanes VVhy so Because of them commeth saluation saith he By which wordes he giueth her to vnderstand that they doe exceede them in this one point because God had concluded the couenant of eternall saluation with them Some do restraine it vnto Christ who came of the Iewes And truly sithence that all the promises of God are sure and certaine in him there is no saluation saue only in him But because it is out of doubt that Christ doth preferre the Iewes for this cause because they doe not worship any vnknowen power but one God who reuealed himselfe vnto them and who hath adopted them to be his people by this word saluation must bee vnderstood that wholesome manifestation which they had by the heauenly doctrine But why doth he say that it is of them when as it is rather committed to them that they alone might enioy it He alludeth in my iudgement vnto that which was foretold by the Prophets that there should a lawe come out of Syon For they were separated for a time frō other people vpon this conditiō that the pure knowledge of god might at length flowe from them vnto the whole worlde Notwithstanding this is the summe that God is not worshipped aright vnlesse he be worshipped according to the certaintie of faith which must needs proceede frō the worde of God wherupon it foloweth y t they fal away vnto idolatry whosoeuer they be that depart frō the worde of god For Christe doth in plaine wordes testifie that an idol or vaine fictiō is set vp insteed of God where mē are ignorāt of the true god hee doth cōdemne all those of ignorāce vnto whō god hath not reuealed himself For so soone as we are once destitute of the light of his word darknes blindnes do reigne And we must note y t when the Iewes had brokē the couenaunt of eternal life with their vnfaithfulnes which was established with their fathers they were depriued of that treasure which they kept then as yet for they were not as yet driuen out of the church of God Nowe seeing that they denie the sonne they haue nothing to doe with the father The same must we thinke of all those who haue fled frō the pure faith of the gospel vnto their own inuentions Howsoeuer they flatter themselues in their stoutnes who worship god according to their own mind or mens traditiōs yet this one voyce thūdering out of heauē doth ouerthrow whatsoeuer diuine holy thing they think they haue You worship that which you knowe not Therefore to the end our religion may be approued of God it must needes leane vnto the knoweledge conceiued out of his worde 23 But the houre commeth and now is The latter member concerning the abrogation of the legall worship followeth VVhen he saith that the houre commeth or shall come he teacheth that the order deliuered by Moses shall not be perpetuall Heb. 9. 10. VVhen he saith that the houre is nowe he maketh an end of the ceremonies and so he telleth her that the time of reformation is fulfilled In the meane while he alloweth the Temple the Priesthood and all rites annexed thereunto as touching the vse of the time past Furthermore to the ende he may declare that God will neither bee worshipped at Ierusalem nor in mount Garizin he taketh vnto himself a deeper principle namely that the true worship of him cosisteth in the spirite For thereupon it followeth that he is rightly called vppon euery where Yet first of all here may a question be asked why and in what sense the worship of God is called spirituall To the end wee may vnderstand this we must note the opposition betweene the spirite and the external figures as betwene the shadowes and the truth Therefore the worship of God is said to consist in the spirite because it is nothing els but the inward faith of the hearte which bringeth forth inuocation secondly the puritie of conscience the deniall of our selues that beeing giuen to obey God we may be vnto him as holy sacrifices Heerupon ariseth another question whether the fathers did worship him spiritually vnder the lawe or no I answere seeing that God is alwayes lyke to himselfe hee allowed no other worship from the beginning of the worlde saue the spirituall worship which was agreeable vnto his nature VVhich thyng Moses doth sufficiently testifie who doth in many places declare that the ende of the lawe did tend to no other end but that the people shold cleaue vnto God with faith and a pure conscience And the prophetes doe more clearely expresse the same when as they sharply inueigh against the hypocrisie of y e people because they thought they had satisfied God after they had offered their sacrifices and executed that externall pompe It is no need to inferre many testimonies here which are common euery where yet are there most notable places before all other in the fiftie Psalme the second of Isayas verse the fiftie eight and threescore and sixt Micheas the fift Amos the seuenth But
horrible 664. 48. 687. 24. whye the punishment of the VVicked is deferd 377. 6. whye the punishments of the wicked are foretolde 633. 2. the destruction of the wicked 116. 9. and 121. 12. 343. 41. 389. 7. 400. 26. and 439. 13. and 441. 14. The tormentes of the wicked perpetuall 400. 26. the causes whye a wiâ—e is to be put away 516. 9. VVil looke frewill VVhat it is to doe the wil of the father 223. 21. and 340. 48. wise menne for Astrologers and Philosophers 79. 1. how the wise men were directed to come vnto Christ 80. 1. what the wise mennes giftes doe signifie 84. 11. the papistes haue imagined that three wise men came vnto Christ. 80. 1. what true wisdome is 466. 22. how wisdome is iustified of her children 300. 35. the fountaine of wisdome from the spirite of God 102. 40. the wisdom of the righteous is their faith 14. 17. Howe farre wisdome is condemned of Christ 275. 16. from whence the faith of the woman of Chanaan was conceiued 443. 22. women bent to superstition 612. 14. The thankefulnesse of the women that followed Christ 345. word takeÌ„ for a thing or substance 29. 37 the worde taken for the will and decree of God 129. 4. the worlde is giuen to the deceits of Sathan 329. 29. the worlde subiecte to the will of God 283. 29. the worlde alwayes ready to stirre vp hys owne faultes 253. 52. the world frameth to it selfe offences that it may not follow Christ 293. 6. the world takeÌ„ for the vnbeleuers 487. 7 the world somtimes taken for the church 341. the prince of the world is sathan 329. 29. the corrupt wisdome of the world ibid. the wisdome of the worlde is accursed before God 14. 17. the peruerse iudgement of the VVorlde concerning Gods workes 19. 24. the vnthankefulnesse of the VVorlde is noted 3. 1. and 73. 10. and 159. 7. 210. 1. and 383. 3. 400. 19. the conuersion of the worlde is not to be looked for 652. 30. the contempt of the worlde is necessarye for the godly 201. 21. and 365. and 389. 4. and 468. 26. workes of supererogation of the papists 409. 10. how good woorkes are to be done 187. 2. good woorkes are of God 166. 16. good woorkes are not separated froÌ„ faith 390. 11. good woorkes are frutes of repentaunce 116. 8. the defenders of the woorkes of righteousnesse 7. 6. the ende of good woorkes is the glorye of God 165. 16. woorthipping for the bowing of the knee 250. 18. wrath for the iudgement of God 115. 7. Z ZAcharie of the stocke of the priestes 5. 5. Zacharie how iust and vnreprâ—ueable 7. 6. VVhy Zacharie was so seuerely reprooued 15. 18. Zacharies punishment of vnbelief 17. 20. Zacharies thankfulnesse 142. 64. Zacheus his repentance 550. 8. Zacheus his faith 548. the Zeale of hypocrites is fained 436. 3. euery kinde of Zeale is not to bee approoued 115. 7. and 227. 4. 255. 30. and 466. 22. and 511. 54. 512. 55. and 565. 12. and 699. 33. 713. 51. Preposterous Zeale 466. 22. 23. Vnder pretence of Zeale charitie is not to be broken 497. 15. the moderation of true Zeale 320. 8. Heere endeth the Table of the Harmonie The argument of the Gospell of Iesus Christ according as it is sette foorth by MATHEVVE MARKE and LVKE THAT we may read this Euangelicall hystorie to our profite aâ—d commoditie it shall not be litle auaileable to vnderstand the sence of this word EVANGELIVM which we call in English the GOSPEL for thereby we shall easily discerne what mooued these heauenly witnesses to câ—mmit these things to wryting and to what ende all things that they haue wrytten are to be referred For these hystories were not so named by other men but that the authours themselues did so intitle them it is manifest by Marke which sayeth in plaine woordes that he declareth the beginning of the Gospel of Iesus Christ. Moreouer the perfecte and plaine definition of the Gospell is gathered specially out of a certaine place in Paule where he sayeth that it was promised of GOD in the scriptures by the Prophets as concerning his sonne which was borne of the seede of Dauid and declared mightely to be the sonne of God through the spirit of sanctification by the rising againe of the deade First he shewâ—th that it is a testimonie of saluation offered which was promised long agoe to the fathers by continuall successe of ages wherein doeth appeare a plaine difference betweene those promises which did hold in doubt the mindes of the faithfull and those glad tidinges whereby God witnesseth that he hath now throughly perfourmed all things which before he woulde haue them to hope for Like aâ— a little after the same Paule sayeth that the iustice of God is sette foorth in the same Gospel which before was signified by the lawe and the prophets And therefore in another place the Apostle calleth it an ambassage wherin is daily declared vnto men a reconciliation which is once for all concluded betweene God the world by the death of Christ. He signifieth also that Christ is not only a pledge of all good things that euer were graunted vnto vs by God but also that in him they are fully and wholely offred vnto vs according as he sayeth elsewhere that all the promises of God are fulfilled in Christ euen so and Amen And doubtlesse that free adoption whereby â—e are made the children of God as it proceedeth from the euerlasting good wil of the father so is it opened vnto vs in that that Christe who is the onely natural sonne of God taking our flesh vpon him did chuse vs to be his brethren Neither ought we to seeke any where else but onely in the sacrifice of his death for that expâ—ation or blessing wherewith our sinnes are blotted out so that the cursse or sentence of death cannot fall vpon vs. Righteousnesse saluation and perfect felicity haue a sure foundation in his resurrection VVherfore the Gospel may be defined to be a solemne publishinge or proclamation wherein the sonne of God is declared to haue beene offred vppe in the flesh to the intent that be might renew the wicked worlde and restore menne that were dead to life Neither is it without cause called good and glad tidings since in it is comprehended the summe of our felicitye for the ende thereof iâ— that it hauing begâ—â—â— in vs the kingdome of God and hauing abolished the corruption of our flesh might bring vs being renewed through the spirite vnto the celestial and heauenly glory In which sense it is oft times called the kingdome of heauen and a reparation of a blisseful life atchieued by Christ and sometime it is called the kingdome of God As when Marke sayeth that Ioseph looked for the kingdom of God doubtlesse it is to be vnderstoode of the comminge of Messias whereby it is manifest that the name of the Gospel doeth properly pertaine to the Nowe Testament and that
12. yeares and that the woman had not beene flacke in seeking remedies in so much that shee had consumed al her substance vpon Phisitions wherby the glory of the myracle was so muche the greater For it doeth euideÌ„tly appeare that the disease being incurable was not healed by the power of man and that so sodenly and by the touching of his garment only But that the woman thought shee should be presently whole if shee might onely touche his garment was the singular worke of the holy Ghost and may not be drawn to a generall rule VVe know how ouerthwartly superstition plaieth with a foolish an vnaduised imitation of holy men but they are Apes and not imitatours which take vpon them to folowe any one singular example without a commaundement from God and rather after their owne fansie then by the direction of Gods spirite Also it may be that the faith of the woman had mixed in it some fault or error which Christ through his mercy doth tolerate pardon And that after shee was founde to bee the partie shee doeth feare and tremble suche doubting cannot be excused bicause it is contrary to faith VVhy doeth shee not rather directly come to Christe If she woulde not for reuerence from whence then did shee hope for helpe but by his mercie Then howe commeth it to passe that shee feareth as one that hadde offended if shee were perswaded of his fauour Christe voutchsafeth to commende her faith For that is it which I touched euen now God doth deale louingly gently with his so that he accepteth their faith though it be maimed and weake not imputing the defects and waÌ„ts of the same Therefore this woman came to Christe by the direction of faith But that shee stacke in his garment rather then shee woulde by praiers offer her self vnto him to be healed she did peraduenture of an vnaduised zeale somewhat goe out of the way especially sith that by and by after she sheweth that shee attempted it of a doubtfull and a wauering minde But if we graunt that she was thus directed by the spirit yet that rule remaineth fast that our faith must not be caried hither and thither by priuate examples because it must be throughly grounded vppon the woorde of God according to that saying of Paule Rom. 10. 17. faith coÌ„meth by hearing and hearing by the woorde of God This admonition is very profitable that wee shoulde not geue the title of faith to euery vaine conceiued opinion VVho is it that toucheth Marke declareth it more plainely that Christe looked about him that he might knowe who it was But this seemeth to bee absurde that Christe shoulde powre foorth his grace not knowing to whome hee shoulde doe good And that is as harde that hee sayeth a litle after that he fealt that power was gone out of him As though it should passe from him after any other order then of his free gift when and to whome hee shall thinke good to distribute the same But it is not to bee doubted but that wittingly and willingly hee healed the woman and it is not to be doubted but that by his spirite hee drewe her vnto him that he might heale her but he requireth her that shee woulde willingly come foorth amongest the people If Christe hymselfe shoulde haue declared his owne myracle peraduenture his woordes shoulde not haue beene beleeued but now when as the fearfull woman telleth what is befallon vnto her her confession hathe the more credite 22. Daughter be of good comfort The weakenesse of her faith is proued by this speach for if her fearfulnesse had not bene faultie Christ would not haue reproued her by exhorting her to be of good coÌ„fort yet he also praiseth her faith wherby is gathered that which I sayd before when as by the direction of the spirit a sincere desire of godlines she sought Christ yet shee wauered so that shee needed not to be confirmed So we see that faith that it may please God hath neede of forgiuenesse and also to bee raised with new helpes that it may gette more strength Now this must Analogically be ledde from the healing of the body to the saluation of the soule for as Christe attributeth the deliuerance of the woman from her disease to faith so it is certaine that by faith which reconcileth vs to God we obtaine forgiuenesse of sinnes VVhen he commaundeth her to goe in peace and sayeth that shee is healed of her disease heereby we gather that she had then truely confirmed that benefite which shee had receiued when as shee heareth that by the mouth of Christ which shee had nowe found by experience For we cannot otherwise enioy the benefites of God truely and with a quiet conscience but while wee possesse them hidden in the treasurie of his promisses Math. 9. Marke 5. Luke 8. 23. Nowe when Iesus came into the rulers house and sawe the minstrels and the multitude making noise 24. He said vnto them gette yee hence for the maid is not dead but sleepeth And they laughed him to scorne 25. And when the multitude were put foorth he went in and tooke her by the hande and the maide arose 26. And this brute went throughout all that land 35. VVhile he yet spake there came from the rulers house certaine whiche saide Thy daughter is dead VVhy diseasest thou thy master any further 36. Assoone as Iesus hearde that woorde spoken be sayde vnto the ruler of the synagogue Be not afraide onely beleeue 37. And he suffered no man to folow him saue Peter Iames and Iohn the brother of Iames. 38. So he came vnto the house of the ruler of the Synagogue and sawe the tumult and them that wept and wailed greatly 39. And he went in and sayd vnto them why make yee this trouble and weepe the childe in not dead but slepeth 40. And they laughed him to scorne but he put them all out and tooke the father and the mother of the childe and them that were with him and entred in where the childe lay 41. And toke the childe by the hand said vnto her Taâ—itha cumi which is by interpretation maiden I say vnto thee arise 42. And straight way the maiden arose and walked for shee was of the age of 12. yeares and they were astonied out of measure 43. And he charged them streightly that no man should knowe of it and commaunded to giue her meat 49. VVhile he yet spake therâ— came one from the ruler of the synagogues house which sayd to him Thy daughter is dead disease not thy master 50. VVhen Iesus heard it he aunsweared him saying Feare not beleue onely and she shal be made whole 51. And when he went into the house he suffered no man to goe in with him saue Peter Iames and Iohn the father and the mother of the maide 52. And al wept and sorowed for her but hee sayde weepe not for shee is not dead but slepeth 53. And they laught him to scorne knowing
two Euangelists for they in setting down their historie say that the mother kinsfolks of Christ came when he had spoken of the vncleane spirit and Luke referreth it to an other time and onely setteth down the exclamation of the woman which we expounded eueÌ„ now But because it is wel known that the EuaÌ„gelists were not very curious in obseruing the course of times nor in prosecuting all perticular deedes sayings the answer is not so hard For Luke setteth not down what time Christes mother came but that which the other two set before the parable of sowing he setteth after And that he saieth a certeine woman of the coÌ„pany cried is somwhat like to this history for it may be that of an vnaduised zeale she extold that to the highest degree which she thought Christ made too smal account of they doe al agree in this that Christs brethreÌ„ mother came whil he was speaking in the middest of the company without doubt it was either because they wer careful of him or because they desired to learn for they laboured not to coÌ„e to him in vaine neither is it likly that they were vnbeleeuers which accoÌ„panied the holy mother There is no colour that Ambrose ChrisostoÌ„ do imagine that Mary did it of ambition For what nead this imagination wheÌ„ as the spirit doth euery where testifie to her commendation of her great godlines modestie It may be that the greatnes of their carnal affectioÌ„ made theÌ„ more busie then needed I deny not this but I iudge that they came of a godly desire to ioyne theÌ„selues to his coÌ„pany That Mat. reporteth that the message of their coÌ„ming was brought to him by one certein man and that Mar. Lu. do attribute it to mo hath no absurditie in it But as it commonly commeth to passe the commaundement which the mother gaue of calling him forth was receiued and so passed amongste many vntil at length it was brought vnto himself MAT. 48. VVho is my mother It is not to be doubted but that Maries importunitie is reproued in these wordes and certeinly she dealt very preposterously to attempt to hinder the course of his doctrine But yet this setting light by the kindred of flesh and bloud dooth deliuer a verye profitable doctrine while he receiueth all his disciples and faithful ones into the same degree of honour as if they had beene chiefe amonge his kinsfolkes But this sentence dependeth of the office of Christ for he declareth hereby that hee is not giuen to a certeine smal number but to al the godly which by faith should grow into one body with him Then that there is not a more excellent bond of kindred then the spirituall because he ought not to be accounted of after the fleshe but of the power of his spirit wherewith he was enriched by the father to renew menne that they which by nature were a filthy and cursed seede of Adam shuld by grace begin to be holy and heaueÌ„lye children of God Therfore Paul 2. Cor. 5. 16. saieth that Christe cannot be known truly after the flesh because the new repairing of the world is rather to be considered which exceedeth farre aboue mans power while he reformeth vs by his spirite to the image of God VVherefore this is in summe the purpose that we should learne to looke vpon Christ with the eies of faith also we must know that euery one that is regenerated by the spirite giueth himselfe wholy to God in true righteousnes to be throughly ioyned to Christe and so to be made one with him Further he meaneth that they doe the will of the father not which exactlye fulfill all the righteousnes of the law for so this name of brother which Christ giueth to his disciples shuld agree to no man but he especially commendeth faith which is the fouÌ„taine and beginning of holy obedience it also couereth the wants and offences of the flesh that they be not imputed For the saying of Christ is wel known this is the will of my father that euery man which seeth the sonne and beleeueth in him should not perish but haue euerlasting life Ioh. 6. 40. And though Christ seemeth here to haue no respect of bloud yet we know that he did in deede sanctifie mankind with worship and perfourmed the lawfull dueties towardes parentes but hee teacheth vs that in respect of the spirituall kinred the kinred of the slesh is of none or of smal estimation Let therfore this comparison so far preuaile with vs that we may pay that which is due to nature but let vs not be too much tied to flesh and bloud But sith Christe vouchsafeth that incomparable honour to the disciples of his Gospell that hee accounteth them for brethren our vnthankfulnes is to be detested if we reiect not all the desires of the slesh and bend all our endeuours hether Matth. 12. Mark Luke 11. 38. Then answered certeine of the Scribes and of the Pharises saying maister we would see a sign of thee 39. But he answered saide vnto them an euil adulterous generation seek a signe but no signe shal be giuen vnto it saue the signe of the Prophet Ionas 40. For as Ionas was three daies and three nightes in the whales belly so shal the sonne of man be three daies and three nightes in the heart of the earth 41. The men of Niniuie shal rise in iudgment with this generation and condemn it for they repented at the preaching of Ionas and behold a greter then Ionas is here 42. The Queene of the south shal rise in iudgment with this generation and shall condemne it for shee came from the vtmoste parts of the earth to heare the wisdom of Solomon and behold a greater then Solâ—mon is here  16. And others tempted him seeking of him a signe from heauen A litle after 29. And when the people were gathered thick together he began to saye this is a wicked generation they seek a signe and there shal no signe be giuen them but the signe of Ionas the Prophet 30. For as Ionas was a signe to the Niniuites so shall the sonne of man be to this generation 31. The Queene of the south shall rise in iudgemente with the men of this generation and shall condemne them for she came from the vtmost partes of the earth to heare the wisdome of Solomon and behold a greater then Solomon is here 32. The men of Niniuie shal rise in iudgment with this generation and shal condemne it for they repented at the preaching of Ionas and behold a greater then Ionas is here 38. Certeine of the Scribes Matthew reporteth somwhat the like againe in the sixteene chapter and Marke in the eight chapter VVhereby it appeareth that Christ was often questioned with of this matter so that their wickednes had no end which once were determined to resiste the trueth It is euident that they demaunde a signe that their vnbelief might haue some faire show namely that 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
oft as God chastiseth any man in our sight he admonisheth vs of his iudgementes that euery one shoulde learne to examine themselues and to consider what they haue deserued And that he spareth vs for a time it is of his benignitie and mercy wherby he calleth vs to repentaunce and it ought to be farre from vs from taking occasion thereby of sluggishnes That Christ therefore might correct that wicked iudgement wherein we become enemies to them that are in miseries in afflictions and that hee might withall shake away those pleasures wherein euery man flattereth himselfe first he teacheth that they are not the worst which are hardest handled of al others beecause God so executeth his iudgementes in that order and maner as hee shal think good so that some are presently punished others do rest long in idlenes and pleasures Then he saith that as many calamities as befall in the world ar so many testimonies of the wrath of God VVherby we gather what destruction there remaineth for vs except we amend TheÌ„ there aryseth occasion of exhortation of this that some brought worde that Pylate mingled mannes bloud with sacrifices to witte that sacrifises by such an haynous deede might come into detestation And because it is likelye that this reproach was done to the Samaritanes which were fallen from the pure worshippe of the lawe it was an easie and a readye matter for the Iewes by condemning the Samaritans to iustifie them selues but the Lord turneth them an other way And because the wickednesse of that whole nation was odious and infamous vnto them he demaÌ„deth of them whether they thinke that those wretches which were slaine by Pilate were worse then all others as if he should haue sayd it is not vnknown vnto you that that land is ful of wicked men and that there remaine many yet aliue which were worthy of the same punishment A blinde therefore and a wicked iudge is he which measureth the sinnes of men by the present punishments For the worste man is not first punished but out of many the Lord chuseth a fewe to be punished in whose person he teacheth the rest that he is an auenger that all might feare him But after he had spoken of the Samaritanes he came nearer to the Iewes themselues for in those dayes when eightene menne were slaine with the fall of a tower of Hierusalem he affirmeth that they were not the wickedst but in the destruction of them he sayth that there was an example of terrour sette foorth vnto all menne for if God hath shewed a token of his iudgement vppon them others shall nothing the rather escape his hand though they be borne with for a time And Christ forbiddeth not but that the faithfull shoulde be diligent in considering the iudgements of God but he appoynteth this order to be holden that they should begin at their owne sinnes For hereof shal great profit come so that they shall with voluntarie repentance preuent the iudgements of God To the which purpose that exhortation of Paule doeth also pertaine Ephes. 5. 6. Let no man deceiue you with vaine words for for these things commeth the wrath of God vpon the children of disobedience 4. Hee spake also this Parable The summe tendeth to this purpose that many which are worthy of destruction are tollerated for a time yet they shall gaine nothing by the delay if they goe forwarde in their obstinacy For hence commeth a wicked flatterie wherein the hypocrites doe harden themselues and become more obstinate because they consider not their owne miseries except they be enforced and therefore so long as the Lord winketh and suspendeth his corrections they imagine with themselues that they are well agreed with him So they nourish vppe themselues in securitie as if they had made a couenaunt with death and with the graue as Isaias sayeth 28. 15. Therefore doeth Paule enuey against them so vehemently to the Romanes 2. 5. because they heape vp for them selues the wrath of God against the latter day And we knowe that trees are somtimes preserued not because they are alwaies profitable frutefull to their owners but because the carefull and wise husbandman attempteth and trieth euery way before he will stocke vppe his field or his vineyarde But we are heereby taught that the Lorde hath great reason of his forbearing when he doeth not presently reuenge himselfe vppon the wicked but deferreth their punishments VVhereby mannes rashnesse is put to silence least any shuld be so bold as to murmure against the chief iudge of all menne if he doe not alwayes execute his iudgements in like sorte But the comparison is heere made betweene the Lorde and the stewarde not because the ministers of God doe exceede him in mercy and meekenesse but because the Lord doeth not onely prolong the life of sinners but hee also husbandeth them diuers wayes that hee might gather better frute Mathewe Marke Luke 13.   10. And hee taught in one of the Synagoguei on the Sabboth day 11. And behold there was a woman which had a spirit of infirmity 18. yeres and was boâ—ed tâ—gither and could not lift vp her selfe in any wise 12. VVhen Iesus sawe her he called her to him and said to her woman thou art losed from thy disease 13. And he laid his handes on her and immediately she was made straight againe and glorified God 14. And the ruler of the Synagogue answeared with indignation because that Iesus healed on the Sabboth day and sayd vnto the people There are sixe dayes in whiche men ought to woorke in them therefore come and be healed and not on the sabboth day 15. Then answeared him the Lord and sayde Hypocrite doeth not eache one of you on the sabboth day lose his oxe or his asse from the stall and leade him away to the waters 16. And ought not this daughter of Abraham whom Sathan had bounde loe 18. yeares be losed from this bond on the Sabboth day 17. And when he had sayde these things all his aduersaries were ashamed but all the people reioyced as all the excellent things that were done by him I haue determined to gather togither into this one place those thinges which are red in diuers places set down by Luke alone without expresse nothing of the time as we haue sayde other where that the Euangelistes were nothing curious in this behalfe Our returne shall after be the better to the common Harmonie Heere is report made of a myracle in healing of a woman and the Iewes maliciously conceiued an offence because the Lord healed her on the Sabboth day Luke sayeth that the woman was holden with a spirite of infirmitie so that the body was shrunke vp with the shrinking vp of the synewes But because he doth not otherwise describe what kinde of disease it was it seemeth not to be any common disease nor any such as the Physitions knew therfore he calleth it a spirite of infirmitie For we knowe that the deuil applieth himselfe to
more euidently shewe the heart of man to be the seat of all euilles he sayeth that the testimonies and fruites are apparant in the sinnes them selues For the woorde Deâ—iling or making vncleane in Greeke is sayd to make Common as a little before Marke sayd common hands for vncleane And it is an Hebrewe phrase for because the Lord had separated the Iewes on this condition that they might be seuered from al the vncleannesse of the Gentiles what soeuer differed from this holinesse they called common or as prophane Mathew 15. Marke 7. Luke 21. And Iesus went thence departed into the câ—astes of Tyrus and Sidon 22. And beholde a woman a Cananite came out of the same coastes cried saying vnto him Haue mercy on me O Lorde the sonne of Dauid my daughter is miserably vexed with a deuil 23. But he answered her not a word Then came to him his Disciples and besought him saying send her away for shee crieth after vs. 24. But he answeared and sayd I am not sent but vnto the lost shepe of the house of Israel 25. Yet â—hee came and worshipped him saying Lord helpe me 26. And he answered and sayd It is not good to take the childreÌ„s bread and to cast it to whelpes 27. But shee said trueth Lord yet in deede the whelps eat of the crums which fall from their masters table 28. Then Iesus answeared and sayd vnto her O womaÌ„ great is thy saith be it to thee as thou desirest and her daughter was made whole as that houre 24. And from thence he arose and went into the borders of Tyrus and Sidon and entred into an house and woulde that no man shoulde haue knowen but he could not be hid 25. For a certain womaÌ„ whose little daughter hadde an vncleane spirit heard of him came and fell at his feete 26. And the woman was a Greeke a Syrophenissian by nation and shee be sought him that he would cast out the deuil out of her daughter 27. But Iesus said vnto her let the children first be sed for it is not good to take the childreÌ„s bred to cast it vnto whelps 28. Then she answered said vnto him trueth Lorde yet in dede the whelps eate vnder the table of the childrens crums 29. Then he said vnto her for this saying go thy way the deuil is gon out of thy daughter 33. And when shee was come home to her house shee founde the deuill departed and her daughter lying on the bed  In this myracle we are taught how the grace of Christ begaÌ„ to spread amongst the Gentiles For though the full time was not yet come wherin Christ should make himselfe knowen to the whole worlde yet it pleased him to giue some tastes of his commoÌ„ mercy which at length was bestowed generally both to the Iewes and Gentiles after his resurrection Also in the woman of Canaan is described a notable image of faith that by making comparison we might knowe that the promised redemption was worthily taken from the Iewes whose vngodlines was so blockish The woman which Mathewe calleth a Canaanite is of Marke sayde to haue bene a Grecian and by nation a Syrophenissian wherein there is no difference for we knowe that it was the common maner of speache amongst the Iewes to call all forraine nations Grecians and therfore that Antithesis betwene the Grecians and the Iewes is often sounde in Paule Also when shee was borne in the coastes of Tyre and Sidon it is no meruaile that shee is called a Syrophenissean when as the region hadde the name of Syria and was a parte of Phoenicia and the Iewes very odiously called all the inhabitants of that land Cananites And it is to be supposed that the most part of them came of the people of Canaan who being banished out of their country toke the next place of refuge in their banishment They doe both agree in this that the woman came of a prophane nation not brought vp in the doctrine of the lawe that shee came of her owne accord to Christ in all humility to seeke aid of him The circumstance is also to be noted which is set downe by Marke that Christ came not thither with banner displaid but as a priuate man that he might hide himself in that corner for a time But Marke speaketh after the common sense of flesh for though Christ foresaw by his diuine spirit what should come to passe yet in as much as he was the seruant ambassadour of the father he kept himselfe after the maner of man within the bounds of the calling laid vpon him therfore it is said that he could not do that which as a man he would haue done In the meane while this circumstance hath great waight for the condemnation of the Iewes that wheÌ„ Christ in opeÌ„ place did set before them the promised redemption with a loud voice and myracles annexed to the same they remained blinde and deafe when yet they boasted themselues to be heires of the couenant of the Lord his peculiar people and a priestly kingdome and this woman which had none of these priuiledges with the children of Abraham vnto whome the couenant in shewe appertained not not being called either with woorde or signe commeth running of her owne free will 22. Haue mercy on me O Lorde Though this woman was a stranger from the Lordes flocke yet she had gotten some tast of godlinesse for without some knowledge of the promises shee coulde not haue called Christ the sonne of Dauid For although the Iewes were almost falne away froÌ„ the pure and sincere doctrine of the law or at the least were turned far aside from the same yet the renoumed fame of the promised redemption flourished And wheÌ„ as the restitution of the church rested vpon the kingdom of Dauid wheÌ„ as there was any speach of the Messias the name of the son of Dauid was coÌ„mon among them this confession was in the mouth of all men But when as true faith was worne out amongest them by the wonderful incredible goodnes of God it came to passe that the sauor of the promisses came to the natioÌ„s that dwelt by them Therfore though this womaÌ„ had not ben familiarly taught by any master neither yet had framed a faith in Christ vnaduisedly to her self but she coÌ„ceiued it out of the law and the prophets VVherfore that dog Seruetus no lesse folishly theÌ„ wickedly abused this exaÌ„ple that he might strip faith bare naked of the promisses After this sense I deny not but that somtimes there may be a faith coÌ„ceiued which alwais hath not an expres distinct knowledge of sound doctrine so that we hold this that faith doth alwaies spring out of the woorde of God and hath his beginning of the true principles so that it may alwayes be annexed to some light of true knowledge 23. But hee answeared her not The Euangelistes doe diuers wayes commend the faith of this woman as nowe of her inuincible
but God who hadde ordained him for a sacrifice to purge away sinnes chose a speciall daye that might ioyntly oppose the body to the shadow VVhereby the fruit of the passion of Christ doth now more plainly appeare vnto vs. 6. VVhen Iesus was in Bethania That which the Euangelist doeth now set downe befell a little before Christe came to Ierusalem but it is recorded heere in very good time to giue vs to vnderstand what occasion moued the hie priests so sodainly to make this hast They durst not sette vppon Christ with open violence and it was not so easie a matter to take hym by subtelty Now when Iudas offred them a meanes vnhoped vnloked for the easinesse to bring the matter to passe made them to take an other course But the obiectioÌ„ that Iohn doth somwhat differ in this hystory from Math. Marke which caused some interpreaters corruptly to imagine it to be an other hystory is easily answeared The name of the woman which annoynted Christe which out two Euangelists doe conceale is expressed by Iohn 12. 3. but ther is no mention of the man who feasted Christ yet Mat. and Marke do expresly say that he supped with Simon the leper But there is no contrariety in this that Iohn saith that his feete were annoynted and ours say his head VVe doe certainly know that the oyntments were not cast down to his fete but when ther was more aboundance shed then was wont Iohn to amplify the same sayth that his feete were wet Marke also reporteth that the Alablaster boxe being broken all the oyntment was powred vppon his head so it doeth very well appeare that it ran downe to his feete This therefore is certaine that they all doe report one and the same hystory 8. And when his disciples saw it This also is a common thing amongst the Euangelists to attribute that to moe which was begunne by one if they consented to the same Iohn sayth that Iudas the betrayer of Christ began this murmuring Mathew and Marke doe bring in all the disciples with him for that none of the other euer durst to haue grudged if the vngodly grudging of Iudas had not been as a firebrand to set them on fire But when as he began vnder some good colour to condemne that wastfull expence they were all taken easily with that infection And by this example we are taught what danger commeth of malitious poisonfull tongues For they which are of a good simple modest nature except they do wisely take hede to themselues yet being deceiued wyth false reports doe easily fall into wrong iudgements If Christes disciples by keeping company with Iudas were caried into a light and fond opinioÌ„ what shal become of vs if we do too easily admit talebearers which do commonly malitiously quarrell at things well done Heere may also be gathered an other lessâ—on that we should not rashly geue sentence of a matter not throughly knowen The disciples take holde of that whyche Iudas spake and because it hadde some pretence they doe rashly geue wrong iudgement But it was meete for them to haue made better inquirie whether the deede had beene worthy of reprehension especially sith the maister was present whose iudgement they shuld haue abidden So we know that except the word of God doth goe before the sentence is preposterously giuen because that none of vs as Paul teacheth Rom. 14. 10. liueth or dieth vnto himselfe for wee must all appeare before the iudgement seat of Christ where he shall yeelde his account 2. Cor. 5. 10. And though there was great difference betweene Iudas the others because that hee sought wickedly and cunningly to cloake hys theft and the other were caryed away with a meere simplicitie yet we see howe they by their vnaduisednesse were drawne from Christe and ioyned to Iudas 10. VVhy trouble yee the woman It is maruell that Christ whose whole life was a rule and example of temperance and frugality shoulde nowe allowe immoderate charge whiche seemeth to be neare superfluous and needelesse delites But the maner of defence which he vseth must be noted for he doth not say that the woman had done well as if he woulde haue the same done daily but that which she had done once hee sayeth was acceptable to God for that there was iust cause why it shuld be so done Therfore though Christ desired not the vse of oyntment yet in respect of the circumstance this annoynting pleased him VVhereby we gather that some particular dedes are sometime accepted of God which yet may not be made an example to be followed And it is not to bee doubted but that Mary was mooued by a secreat motion of the spirite to annoynte Christe as it is certaine that so oft as the Sainctes are called to some extraordinary woorke they are driuen with an vnwonted motion least they shoulde attempt any thing but by the direction and gouernement of God There was no commandement which enioyned Mary to this annoynting neither was it needeful that there should haue beene a law set downe for one worke but because that the heauenlye calling is the only rule of wel doing and that God refuseth what soeuer men take in hand of themselues Mary was gouerned by the motion of the spirite with a certaine perswasion of faith to performe this duty to Christ. But this one action of the woman is not only defended by this answeare of Christ but the godly ioy of all men is hereby defended who may be satisfied that they and their workes are approued of God It commeth oft to passe that godly men are not only reproued but also vniustly condeÌ„ned openly who yet haue their consciences bearinge them witnesse that they haue done nothing but by the commandement of God and in this respecte they are accounted proud if they despising the peruerse iudgements of the world doe satisfie themselues with the onely allowance of God Because this is a hard temptation and it canne hardly be but that the corrupt consent of many must grieue vs this doctrine must be noted that none can at any time be throughly encouraged to doe well excepte they depende of the onely allowance of God Therefore Christe doeth heere make the difference of good and euill to his only pleasure for wheÌ„ he sayeth that this womannes woorke was good whiche his disciples hadde already condemned he doeth by this speache reprooue the rashnesse of menne which iudge as they list VVee therefore being armed with this defence must learne to neglecte what rumours so euer are spredde abroade of vs in the worlde so that we know that which men condemne to be approued of God So Isaias 50. 7. being oppressed with the slaunders of the wicked calleth God to witnesse So Paule appealeth to his iudgement 1. Corrinthians 4. 4. Therefore lette vs learne to regarde the iudgementes of menne no further then that by oure example they may be taught to obey God and when as the worlde shall wyth a greate
hate them because they had corrupted the worship of God and did retaine many peruerse and corrupt rites Yet notwithstanding it is questionles that the Iewes did for the most part cloake their carnall hatred with the zeale of the lawe For ambition and enuie was of great force with many that did more greeue them that the countrie which was appointed for them was possessed by the Samaritanes then that the worship of God was violated Notwithstanding there was iust cause of disagreement if sobeit their affections had beene rightly framed Therefore when Christ sendeth his disciples to preach the Gospell first he forhiddeth them to turne aside vnto the Samaritanes Mat. 10. 5. But this woman doth that whiche is ingrafted almost in all men For because we are desirous to haue some account made of vs we can hardly suffer our selues to be despised So that this is the common disease of our nature that euerie man woulde haue his vices to please other men But and if any man doe reproue vs and finde fault with our vices we are by and by angrie with one as wel as with another Let euery man examine himselfe and he shall finde this seede of pride in his minde vntill such time as it shall bee rooted out by the spirite of God Therefore this woman because she knewe that the superstitions of her nation were condemned amongest the Iewes doth deride them in the person of Christ. VVhereas it followeth by and by that the Iewes had no dealings with the Samaritanes I thinke it was the woman that said so Some do think that the Euangelist doth put it in by way of exposition And truly it skilleth not much whether sense you chuse but me thinkes it agreeth very well that the woman doth floute Christ after this sort VVhat Is it lawfull for thee to aske drink of me seeing that you account vs so profane If any man had rather expound it otherwise I contend not but it may be that the Iewes did abhorre the Samaritanes more then they should For as we haue said that they abused the false colour of zeale so it was an easie matter for theÌ„ to passe measure As it befalleth all those most commonly who suffer themselues to be led with wicked affections 10 Iesus answered and said vnto her if thou diddest know the gift of God and who it is that saith vnto thee giue me drinke thou wouldest haue asked of him and he shoulde haue giuen thee the liuely water 11 The woman saith vnto him Syr thou hast neither any thing to draw withall and the VVell as deepe From whence then hast thou that liuely water 12 Art thou greater then our father Iacob who gaue vs the VVell and hee himselfe draâ—nke thereof and his sonnes and his flockes 13 Iesus answered and said vnto her Euery one which drinketh of this water shal shirst againe 14 But he that shall drinke of the water which I shall giue him hee shall not bee a thirst againe for euer but the water which I shall giue him shal be made in him a well of water leaping out into eternall life 15 The woman saith vnto him Syr giue me this water that I may not thirst and that I may not come hither to draw 10 Iesus answered Christe hauing now taken an occasion beginneth to preach of the grace and power of his spirite and that before a simple woman which was altogether vnworthie to haue him to talke to her Certainely it was a wonderfull example of his goodnesse for what was there in this wretched woman that of an harlot she should sodainly be made a disciple of Christ the sonne of God Although hee shewed the like token of mercie in vs all All woman truly are not whores all men are not distained with some haynous offence but what excellencie can any of vs bring foorth for which he should haue vouchsafed to bestowe vpon vs his heauenly doctrine and the honour of adoption Neither came it to passe by chaunce that he talked with suche a person for the Lorde doth shewe vnto vs as vnder a tipe that he doth not chose them for their worthinesse to whom he doth impart the doctrine of saluation and truely this seemeth to bee a wonderfull purpose at the first fight that he did passe ouer so many great men in Iurie and did in the meane season talke familiarly with this woman But it was requisite that in her person should be expressed how true that saying of the Prophet is Isay 65. 1. I am found of those that sought me not I haue openly appeared vnto these that asked not after mee I said vnto those that enquired not behold I am here If thou diddest knowe the gift of God I doe reede these two members If thou diddest know the gift of God and who it is that talketh with thee so distinctly that the latter is as it were an interpretation of the former For this was a singuler benefite of God to haue Christ present who brought with him euerlasting life The sense shal be more plaine if in steede of the copulatiue coniunction you put the expositiue particle If thou diddest knowe the gift of God namely who it is that talketh with thee And in these wordes wee are taught that we doe then knowe who Christe is when wee vnderstand what the father hath giuen vs in him and what good thinges hee himselfe offered vnto vs. And this knowledge beginneth at the feeling of our owne pouertie For a man must first be touched with his maladies before hee will seeke remedie And therefore the Lord inuiteth not the drunken but the dry not the full but the hungrie that they may eate and drinke And to what ende shoulde Christe be sent vnto vs with the fulnesse of the spirite vnlesse we were emptie But as he hath profited much who feeling his want doth nowe acknowledge what great need he hath of another mans helpe so it were not enough to grone vnder miseries vnlesse the hope of readie helpe were added thereunto Because by this meanes we shoulde doe nothing els but pine away with sorrowe or rather whiche thing befalleth the papistes kill our selues with an vnprofitable superfluous wearisomnesse with running hyther and thyther But so sone as wee once see Christe we doe not wander any more in vaine to seek remedie there where there is none to be founde but we go straightway vnto him Therefore this is the true and profitable knowledge of the grace of God when as we knowe that the same is offered vnto vs in Christe and that it is reached vnto vs by his hande Christe doeth also tel vs how effectuall the knowledge of his good thinges is which doeth pricke vs forwarde to desire them and doth inflame our mindes If thou diddest knowe saith hee thou wouldest haue asked Furthermore the drift of the wordes is nothing obscure for his intent was to sharpen the womans desire least that she should lightly reiect the life which was offered her Hee should
that thou art a Prophet 20 Our fathers worshipped in this mount and yee say that Ierusalem is the place where men ought to worship 21 Iesus saith vnto her woman beleeue me the houre commeth whenas neither in this mountaine neither as Ierusalem yet shall worship the father 16 Call thy husband This seemeth to appertaine nothing vnto the matter Yea some man may thinke that Christ being discouraged and abashed with the frowardnesse of the woman doth turne his talke vnto some other matter but it is not so For when he saw that she did floute and taunt that which he saide he applyed a meete medicine vnto this in a ladie For he striketh the womans conscience with the feeling of her sinne And againe this is an excellent token of mercy that he draweth her almost against her will who would not come willingly But that which I haue already touched is chiefly to be noted that they must bee wounded with the feeling of their sin who are too carelesse and almost dull For such will make but smal account of the doctrine of Christ vntyll such time as being cited to appeare before the iudgement seat of god they be then compelled to feare him as their iudge whome they did despice After this sort are all those to be handeled who doubt not to gainstand the doctrine of Christ with their ruffianly brabbling that they may perceiue know that they shall not escape scotfree for this Furthermore so great is the stubbornnesse of som that they will neuer giue eare vnto Christe til such time as they be subdued by violence Therfore so often as we see the oyle of Christ to be vnsauerie it must be mingled with vineger that it may begin to haue some tast Yea we haue all of vs need of this For we are neuer earnestly affected and moued whē Christ speaketh vnlesse we be awaked with repentance Therefore if any man will profite aright in the schoole of Christ his hardnesse must bee tylled subdued with the declaration of his owne miserie as with a plough For it is this knowledge onely which doth take from vs all daintines that we may not be any longer so bold as to mocke God Therefore if at any time the contempt of the worde of God do come vpon vs there can be no fitter remedie then if euerie man doe stirre vp himself to consider vpon his sinnes that he may be wearie of himselfe and so being afraid with Gods iudgement may be humbled to obey him whome hee did before time despise I haue no husband The fruite of that admonition doth not yet appeare whereby he meant to pricke forward the womans minde vnto repentance And truly the drunken loue of our selues doth keepe vs so fast a sleepe or doth rather make vs so dull that the first prickings cannot awake vs. But Christ doth also very fitly cure this slownesse when as hee presseth the sore more strongly for he doth manifestly cast in her teeth her haynous offence Although I thinke that he doth not heere touche her whoredom only For in that he saith that she had fiue husbandes it is to be thought that that came to passe because being a wanton disobedient woman she had enforced her husbands to be diuorced Therfore I expound the words thus whereas God had ioyned thee to lawful husbands thou hast made no ende of sinning vntill such time as beeing made infamous through more diuorcemēts thou didst set forth thy self to be a common strumpet 19 Syr. I see that thou art c. Here now appeareth the fruite of the reprehension for the woman doth not only modestly acknowledge her fault but being prompt readie to heare Christ his doctrine which she had before refused requireth craueth y e same of her own accord therfore as I said euen now the beginning of true aptnes to be taught is repentance it is the opening of the gate to enter into the schoole of Christ. And the womā teacheth vs by her example that when any teacher is offered vs we must vse this opportunitie least we be vnthankful towarde God who doth neuer send his prophetes vnto vs but he doth as it were inuite vs vnto himselfe reaching out his hand vnto vs. And we must hold that which Paul teacheth that they are sent vnto vs of God who excell in the facultie of teaching Rom. 10. 15. 20 Our fathers It is false which some do thinke that because the reprehension was troublesome and lothsome she slid craftily vnto som other matter Nay she rather passeth frō the species vnto the genus or frō the particuler thing vnto that which was more generall beeing taught throughly concerning her sinne shee wil be instructed in the pure worship of god And this doth shee both wel and orderly in that she asketh counsell of a Prophet least she erre in worshipping God In like sort as if she did inquire of god himself after what sort he wold be worshipped For there is nothing more peruerse then at our own pleasure to feigne diuers kinds of worshippings without the word of god Furthermore we know wel enough that there was a continuall strife betweene the Iewes and the Samaritanes cōcerning the rule of right worshipping For althogh the Cuthites other strangers who were carried into Samaria whē the ten tribes were exiled being enforced with stripes did take vppon them the rites of the lawe and did professe that they worshipped the God of Israel as wee reade 2. King 10. 27. yet was religion lame and manye wayes corrupted amongest them whiche the Iewes coulde not away with But the contention waxed more hot after the building of the temple in mount Garizin which Manasses the sonne of Iohn the chiefe Prieste and Iaddi his brother did builde at such time as Darius the last king of the Persians did hold Iudea by the hand of Sanabales the gouernour For Manasses hauing married the Dukes daughter to the ende hee might be no whit inferiour to his brother he made himselfe priest there and did allure and drawe vnto him with rewards all the reuoltes hee coulde As Iosephus writeth in his eleuenth booke of Antiquitie And that which is accounted a solemne thing amongest the forsakers of true godlinesse to defend themselues with the examples of the fathers that did the Samaritanes then as we may gather out of the womans wordes Our fathers saith shee worshipped in this mount Certaine it is that they were not persuaded with cause to offer sacrifice there but after that they had erected a peruerse kinde of worship there there followed stubbornnes which was readie enough to catch al clokes I graunt in deed y t light persons are stounge and pricked sometimes with a foolish zeale as with a waspe so that they do straightway without iudgement take that for an example which they haue hearde holy men did But that other vice is more common to paynt their errours with the facts of the fathers And this may we easily see in
Papistrie But because this place doth notably teach vs how disorderly these men deale who setting apart the commandement of God doe frame themselues according to the example of the fathers we must note how many wayes the worlde is wont to offend in this point For it oftentimes falleth out that the greater sort do folow those as fathers who are not to be accoūted fathers So at this day we see y t when the Papists do with full mouth bable of the fathers they giue no place to the Prophetes and Apostles and when they haue named a fewe that are worthie of honour they huddle vp a great companie of men like to themselues or els descend vnto more corrupt times wherein although so grosse barbarisme had not so much gotten the vpper hand yet religion and doctrine were verie much corrupted Therefore we must diligently note the difference that none be accounted fathers saue those who we knowe well are the children of God and secondly those who haue deserued this degree of honour for the excellencie of their godlinesse Moreouer men doe oftentimes offend in that that they establishe a common lawe out of the fathers factes For the common people doth thinke that they doe not giue due honour vnto the fathers vnlesse they exempt them out of the number of men So that whilest that we do not remember that they were but men that might erre wee mixe vice with vertue hand ouer head whereupon followeth most wicked confusion in the maner of liuing For seeing that all mens actions are to be examined according to the rule of the law we make the ballance subiect to his weightes Finally whereas the imitating of the fathers is so much esteemed the worlde doth thinke that it doth offende freely after them The third vice is wicked emulation namely when as being neither endowed with the same spirit nor furnished with the same cōmandemēt we take that for an example which some one of the fathers hath done Like as if some priuate man shoulde with the sworde reuenge the iniuries of his brethren because Moses did this if any priuate man shoulde punish whoremongers because Phinees did this Heereuppon did rise that fierce and cruel furie to kill their owne children as many do thynk because the Iewes would be like to their father Abraham As though this precept were general Offer vp thy sonne Isaac and not rather a particuler triall of one man It is pride and too much trust in men selues which for the most part bringeth foorth such emulation whylest that men doe arrogate to thēselues more then they ought euery man is not contented with his owne measure In the mean season the fathers haue no true followers but a great many Apes And they also who shall throughly weigh with wisedome the writings of the auncient fathers will confesse that the greatest part of Monkery did flow from this fountaine Therefore vnlesse we will erre willingly we must alwaies take heede with what spirite euerie man is endowed what euery mans calling requyreth what is meete for euery one and what is giuen euerie man in charge Like vnto this third vice is there an other namely the confusion of times whilest that the posteritie being occupied in the examples of the fathers doe not thinke that there is another maner of working and doing prescribed them of the Lorde VVe may thanke this ignorance for the infinite heape of ceremonies wherewith the Church was ouerwhelmed in time of Poperie Immediately after the beginning of the Church men began to offend in this point because the foolish folowing of Iudaisme was of greater force then it should haue beene The Iewes had their sacrifices least the Christians should want such pomp they inuented a rite to offer vp Christe As if the estate of Christes church should haue been euer a whit the worse if all such shadowes had ceased whereby the brightnesse of Christ might be darkened But madnesse ranne further afterwarde and raged without measure Therefore least we erre in this point we must alwayes take heede vnto the present rule In times past perfumes lights holy garments the altare vessels and such like rytes did please God namely because there is nothing more acceptable or precious in his sight then obedience Now after Christ his comming the order was chaunged Therefore we must consider what he appointeth vs to doe in the gospel least wee doe rashly follow that which the father 's obserued vnder the law For that which was then a godly keeping of holy rytes shoulde at this day be wicked sacrilege This deceiued the Samaritanes because they did not consider in the example of Iacob what difference there was in the time It was lawful for the patriaks to erect altars euery where because the place was not yet ordained which the Lorde did afterward choose but after that God had giuen commandement that the temple shoulde be builded in the mount Syon that former libertie ceased In this respect Moses said Deut. 12. 8 After this yee shall not doe euery one that which◠seemeth good in his owne eyes but onely that which I commaund you For after that the Lorde gaue the lawe he tyed the right worshipping of himselfe vnto the decrees of the lawe whereas the custome was before more free VVith the like cloake did they couer their fact who worshipped in Bethel For Iacob offered a solemne sacrifice there But after that the Lord had appointed the place at Ierusalem it was no longer Bethel but Bethauen Now we see what was the state of the question The Samaritanes did take the example of the fathers for a rule the Iewes were grounded in the commandement of God Although this woman had hitherto obserued the custome of her nation yet is shee not contented therewith Vnderstand here by worship not all maner of worship for it was lawfull for them to pray dayly euerie where but that whereunto sacrifices were annexed that it might be a publike solemne profession of religion 21 Beleeue mee woman In the first part of his answere he doth briefly abolish the ceremoniall worship which was instituted vnder the law For seeing that he saith that the houre is at hand which hath no proper and peculiar place of worshipping he giueth vs to vnderstande that that was tēporal which was instituted by Moses that now is the time whē the wall of separation shal be taken away By this meanes hee extendeth the worship of God farther being deliuered out of the former straites that euen the Samaritanes may be made partakers thereof VVhen hee saith that the houre doth come he putteth the presentence insteed of the future notwithstanding the meaning is that the abrogation of the lawe is now at hand as concerning the temple and the priesthood other externall rites In calling god father he seemeth by the way to set him against those fathers wherof the woman had made mention as if hee should say that god is a common father for all men
farther thing shee would not haue saide that the Nessias shoulde shewe all thinges For there is a secrete opposition betweene hym and the prophets because it is his part and dutie to bring the scholers vnto the marke who were but only entred by them and brought into the course Secondly the woman declareth that shee hopeth for suche a Christe as should be his fathers interpreter a master and teacher of all the godly Last of all she sheweth that there is no better thing or more perfect thing to bee desired then his doctrine yea that this is the vttermost marke of wisedome beyonde whiche it is not lawefull to goe And woulde to God that those who boast and bragge that they are pillers of the Churche of Christe would but imitate this poore simple woman that they woulde rather be contented with the plaine doctrine of Christe then challenge and take to themselues I wote note what kinde of mastership authoritie to bring in their own inuentions For frō whence came the religion of the Pope Mahomet saue onely from wicked additions whereby they feigned themselues to fill vppe the doctrine of the Gospel As though it were vnperfect without such dotings But whosoeuer shal be throughly instructed in Christ his schoole he shall not seeke to himselfe any other masters nay he shall in no case admit any other 26 I am hee that speake with thee VVhen hee confesseth to the woman that hee is the Messias without doubt he offereth himselfe to teach her to the ende hee may answeare the hope which shee had conceiued Therefore it seemeth to mee that shee desired greater store of doctrine to quenche her thirst withall And he woulde haue suche a testimonie of his grace to bee extant euen in a poore woman to this end that he myght declare vnto all men that hee did neuer neglect his office where there was any that was desirous of a teacher Therefore it is not to be doubted that hee will deceiue any man whome hee shall finde to bee a readie scholler But as for those who doe thinke muche to submitte themselues vnto him as wee see many proude and profane men or who doe hope for more perfect wisedome from some other as the Turkes and papistes they are worthie beeing driuen about by innumerable delusions to bee drowned in their labyrinth And in these wordes I who speake am the Nessias the sonne of God hee setteth foorth the worde Messias as a seale to scale the doctrine of his Gospel Because wee must thinke that he was annoynted of the father and that the spirite of God rested vppon hym that hee myght bring vnto vs the message of saluation as Isayas doth testifie 27 In the meane season came his disciples and they maruelled that hee talked with the woman Yes no man saide VVhat seekest thou Or what speakest thou with her 28 Therefore the woman left her water pot and went into the citie and saide vnto the men 29 Come see a man who hath tolde me all things whiche I haue done is not this Christe 30 Therefore they went out of the citie and came vnto him 31 In the meane while his disciples asked him saying Master eate 32 But he said vnto them I haue meate to eate which you know not 33 Therefore the disciples said amongest themselues hath any man brought him any thing to eate 34 Iesus saith vnto them my meate is that I doe his will who sent mee and fulfill his worke 27 And they maruelled VVhereas the Euangelist writeth that the disciples maruelled there might be two causes which might moue thē here unto either because y e vilenes of the person did offend thē or els because they thought that the Iewes were defiled if they did talke with the Samaritanes And although both these thinges did spring from the godly reuerence of their master yet do they euill in this if they wonder at it as being an absurd thing that he should vouchsafe to doe a poore simple woman so great honour For why doe they not rather looke vppon themselues Truly they should finde there no lesse matter to wonder at that they being seely men and as it were the ofscourings of the people should be extolled vnto the highest degree of honour And yet where as the Euangelist saith that they durst not aske it is worth the marking For we are taught by theyr example that if there bee any thing in the wordes or deedes of God and Christ which seemeth straunge vnto vs we must not immediatly giue our selues leaue to murmur boldly but we must rather keepe silence with modestie vntill such time as that bee reuealed vnto vs from heauen which we know not as yet Furthermore the ground worke of this modestie is the feare of God and the reuerence of Christ. 28 Therefore shee left her waterpot The Euangelist setteth downe this to expresse the feruentnesse of her desire For it is a signe of hast that she returneth into the citie leauing her waterpot behinde her And this is the nature of faith that so soone as wee are made partakers of eternall life we desire by and by to haue more cōpanions neither can the knowledge of God lye buried and idle in mens heartes but that it will shewe it selfe For that which is in the Psalme 116. 10. must needes be true I haue beleeued therefore will I speake And we must so much the more note the earnestnesse and gladnesse of the woman because only a small sparkle of faith doth kindle them For shee had scarce tasted Christ as yet whenas she did prayse him throughout the whole citie Therfore it shall be a great shame for those who haue gone reasonable well forward in his schoole to waxe sluggish But this seemeth rather to bee worthie of reprehension that she being ignorant and not throughly and soundlye taught passeth the bounds of her faith I answere that she should haue delt very rashly if she had taken vpon herselfe the office of teaching but now seeing that her only desire is to stir vp her citizens to heare Christ speake we will not say that forgetting herselfe shee went beyonde her reache she doth only play the part of a trumpet or bell that she may inuite men vnto Christ. 29 See a man Because she speaketh in this place doubtingly she may seeme not to haue been much moued with Christ his authoritie I aunswere because she was vnfit to intreat of so great mysteries according to her small talant she endeuoureth to bring her citizens to this point to submit themselues to be taught of Christe Furthermore this was a good spurre to pricke them forwarde withall seeing that they knew by a manifest and plaine token that he was a Prophete For sithence that they were not able to iudge by doctrine this inferiour preparation was profitable and fit for them Therefore whilest that they heare that hee had opened hidden thinges to the woman they gather by this that he is a Prophet of the Lorde which
sodaine force after and from the death of Christ. 52 Art thou also of Galiles They say y t those are of Galilee whosoeuer are on Christ his side and that reprochfully as if he could haue none in his sect but out of the base corner of Galilee And in that they are so earnestly set against Nicodâ—mus it appeareth thereby howe furiously they hated Christ. For he did not as it were openly defend Christ but did only say that he was not to be condemned before they had hearde him So falleth it out at this day amongest the Papists no man can shew the least token of equitie that the Gospell may not be oppressed but the enemies beeing moued with furies doe crie out that he is an heretike 53 And euerie man went Now followeth the wonderfull end of this action If any man consider what manner of kingdome the kingdome of the Priestes was then how great their furie was what prouision they had made and on the other side thinke with himselfe that Christ was naked and without weapon and that he was furnished with no garrison of men he was an hundreth times vndone In that so valiant a conspiracie doth passe away willingly and they all doe one breake another with their owne force like waues of the Sea who will not conâ—es that they were driuen away with the hand of God And God continueth alwayes like to himselfe Therfore he shall and will make voyd the endeuours of the enemies so often as he will so that although they haue all thinges readie at hand and are readie and furnished to accomplishe their purpose yet doe they depart leauing their matters vndispatched VVee haue oftentimes tryed that whatsoeuer the aduersaries did inuent to suppresse the Gospell withal it was all invaine through the wonderfull grace of God Chap. 8. 1 ANd Iesus went into the mount Oliuete 2 And in the morning he came againe into the Temple and all the people came vnto him and sitting downe he taught them 3 And the Scribes and the Pharisees bring vnto him a woman taken in adulterie setting her in the midst 4 They say vnto him Master this woman was taken in the very act when as shee did commit the adultrie 5 And Moses commaunded vs in the law that such should be stoned therefore what sayest thou 6 〈…〉 they said thus â—empting him that they might 〈◊〉 some matter to accuse him And Iesus casting downe his eyes did write with his finger vppon the grounde 7 And when as they continued asking him lifting vp his eyes he said vnto theÌ„ he that amongest you is free from sinne let him cast the first stone at her 8 And looking downe againe he wrote vpon the earth 9 And when they had heard and were accused of their consciences they went out onâ— after 〈◊〉 beginning at the alders eueâ— vnto the last so that Iesus was left alone and the woman that stood in the middle 10. And when Iesus lift vp his eyes and saw none but the woman hee saide woman where â—e these thine accusers hath no man condemned thee 11 Shee said none Lord Iesus answered â—er saying Neither will I condemne thee goâ— thy way and sinne no more 9 And the Scribes and the Pharisees bring It is well knowen that the Grecians did not know of this historie in times past therefore some do gesse that it was annexed by some other but because it was alwayes receiued of y e latine Churches and it is found in the auncientest Greeke bookes and it conteineth nothing that is vnmeete for the spirite of the Apostle there is no cause why we shold refuse to applie it vnto our vse VVhereas the Euangelist saith that the Scribes brought the woman his meaning is that they did that of set purpose that they myght lie in wayte for Christ. He expresseth the Pharisees by name because they were the chiâ—je in the order of the Scribes And their wickednes was too great in catching a cloake for their craftines which they themselues do bewray with their owne mouth For they doe not dissemble that they haue the manifest commandement of the law VVhereupon it followeth that they doe it maliciously because they aske as yet as if it were concerning a dâ—â—â—tfull matter But this was their purpose to enforce Christ to depart from the office of preaching grace that he might seeme to be diuers and unconstant Therefore they say plainely flatly that Moses condemneth adultersses to the ende they may holde Christ fast bound with a prâ—iudice of the law For doubtles it was vnlawful to acquit those whom the law did condemne If he did subscribe â—â—â—o the law he should seeme after a sort to be vnlike to himselfe â— And Iesus hauing cast his eyes downeward By this gesture hee shewed that he coÌ„teÌ„ned theÌ„ therfore in my iudgemeÌ„t they deale very vnskilfully who thinke that he wrote this or that Neither doe I allow that subtile saying of Augustine who thinketh that the difference of the lawe and the Gospell was noted by this meaneâ— because Christ did not write in tables of stone but in man who is dust and earth For Christ woulde rather declare the matter by doing nothing how vnworthie they were to be hearde Likeas if a man should draw lynes vpon a wall whilest another speaketh or turne away his backe or by some other signe declare that hee taketh no heede vnto those things which are spoken So seeing that Satan doth at this day endeuour by diuers meanes to lead vs away from the right course of teaching wee must lightly passe ouer manye thinges which he obiecteth vnto vs. The Papists do molest vs so muche as in them lieth with many fruolous cauils as it were with cloudes dispearsed in the ayre If godly teachers doe occupie theÌ„selues in dispearsing euery one of them they shal begin Penelopes webbe Therefore such trâ—stes which doe nothing els but hinde the course of the Gospel are wisely contemned 7 He that amongest you iâ— free Hee spake this according to the custom of the law For God hath appointed that the witnesses shoulde with their owne handes slea the wicked doers according to whom iudgemeÌ„t was giuen to the ende there might be greater religion in bearing witnes For many men doe runne headlong into periurie that they may ouerwhelme their brother because they do not think that they make a deadly wounde with their tongue And this selfe same reason was of force amongest these men though they were wicked slaunderers because being brought vnto the present matter they doe lay away those fierce spirites wherewith they came puffed vp Although the wordes of Christe doe differ from the prescript of the lawe in this because God did simply admonish them there that they shoulde condemne no man with their tongue saue only him whom they might slea with their handes in this place Christ requireth perfect innocencie of the witnesses that no man take vpon him to reuenge a fault in another man saue he that
is perfect pure and free from all fault himselfe And we must take that as spoken to vs all which was then spoken to a few namely that whosoeuer doth accuse another he doe appoint vnto himselfe the law of innocencie otherwise we doe not seeke to haue the euill deeds punished but do rather enuie the persons of y e men But in the meane season he seemeth to take away iudgement out of y e world so that no man dare professe himselfe to be a punisher of wickednes For what Iudge shall there be found whose conscience shall not bee giltie in some point what witnesse shall there come abroad that is subiect to no offence Therefore he seemeth to driue away all witnesses from the common place of iudgement and al iudges from the seate of iudgement I answere that this is no simple forbidding whereby Christ forbiddeth sinners to doe their dutie in correcting the faults of other men but that Hypocrites alone are reprehended by these wordes who being more then seuere yea cruel Iudges in other mens faultes doe gently flatter themselues in their owne vices Therefore a mans owne sinnes shall not hinder him from correcting the faultes of other men and when need shall require let him also punish so that he hate whatsoeuer is to be condemned aswell in himselfe as in others Yea wee must begin here that euery man doe aske his owne conscience and be a witnes and iudge against himselfe before he descend vnto others So shall it come to passe that we shal be at the staues end with sin without the hatred of men 9 And were accused of their conscience Here it appeareth what great force an euill conscience hath Although these wicked hypocrites were determined to mocke Christ with their cauils yet so soone as he once pricketh them with one worde being striken they flie away VVith this hammer must we breake the pride of hypocrites to wit wee must call them backe vnto Gods iudgement Although it may be that the shame which they suffer amongst men shall be more forceable with them then the feare of God Notwithstanding this is a great matter that they doe confesse themselues to be giltie of their owne accord whilest that they flie away being ashamed VVe must also note the circumstance which is expressed immediately as one of them did exceed another in honor they were so much the sooner touched with their giltines And would to God there were but so much shamefastnesse in our Scribes who doe all they are able at this day in the Pope his behalfe y t they may ouerthrowe Christ but they are become so shamelesse that being polluted with all offences they boast of this that they may be reprochfull without punishment Furthermore we must note how much this feeling of sin wherewith the Scribes were touched differeth from true repentance For we must be so moued with the iudgement of God that notwithstanding we must not flie into corners out of the fight of the Iudge but let vs rather run straightway vnto him to craue pardon Iesus was left alone The spirit of wisedome brought this to passe that the wicked departed hauing tempted Christ in vaine Neither is it to be doubted but that wee shal escape ouercome al the engines of our enemies if sobeit we suffer our selues to be gouerned by the same spirite but it falleth out that we are therfore oftentimes oppressed because neglecting their lyings in waite we are nothing carefull to take counsell or trusting to our own wisdome we do not consider how necessarie the gouernment of the spirit is for vs. He saith that Christ remained alone not that he was left of the multitude common people which he taught before but because al the Scribes which brought foorth the adultresse did trouble him no longer VVhen it is said that the woman abode with Christ let vs learne by this example that there is nothing better for vs then to be brought giltie before his iudgement seat so that we do submit our selues quietly meckly obediently vnto his iudgement 11 Neither do I condemne thee It is not said that Christ doth simply acquit the woman in this place but that he doeth only set her at libertie neither is it any maruell For he would take nothing vpon him that was not meet for his person He was sent of his father to gather together the lost sheep of Israel therfore being mindfull of his vocation he exhorteth the woman vnto repentance he comforteth her with the promise of grace They which gather hence that adulterie is not to bee punished with death they must of necessitie graunt by the same reason that inheritances are not to be diuided because Christ would not make himselfe a 〈◊〉 â—ayes man in that busines betwene two brethren Yea all manner of wickednes shal be exempted froÌ„ the punishment of y e lawes if the adulterers be forgiuen For then shall the gate be set open for all maner vnfaithfulnes for witchcraft gluttonie theft Moreouer the adultresse wheÌ„as she priuilie stealeth in a bastard she doth not only steal the name of a familie but she translateth the right of the heires being taken away from the lawfull issue vnto strangers And this is the head of euils that the wife which was coupled vnto an husband doth set foorth her selfe to commit wickednes with his shame doth also violate the holy couenant of god without which there remaineth no holines in y e world And yet this is the Papisticall diuinitie that Christe brought in in this place the law of grace wherby adulterers may be set free from punishment And whereas they do go about to blot out by all meanes out of the minds of meÌ„ the grace of Christ which the doctrine of Christ doth euery where set foorth vnto vs they do only preach the law of grace w t open mouth in this point And why so that they may defile all beds almost with their vnbrideled lust and that freely This proceeded from that diuelish single life that they commit whooredome generally who may not haue a lawfull wife And let vs hold that Christ doth so forgiue meÌ„ their sins that notwithstaÌ„ding he doth not ouorthrow politike order he doth not abolish iudgements punishments appointed by the Iawes Sin no more Hence we gather what is y e end of the grace of Christ namely that a sinner being reconciled vnto god do worship the author of his saluation by liuing godlilie holily To conclude we are called vnto repentance in the same word of God wherin pardon is offered vnto vs. And although this exhortation doth respect the time to come yet the remembrance of the former life doth also humble sinners 12 Therfore Iesus spake vnto them againe saying I am the light of the world â—e that followeth me shall not walke in darknes but shall haue the light of life 13 Therfore the Pharisees said vnto him Thou doest testifie of thy selfe thy testimonie is not true 14 Iesus answered
litle while and yee shall see me And that I goe to the father 18. Therefore they saide what is this that he saieth A litle while we wâ—te not what he saith 19. Therefore Iesus knew that they would aske him and he said vnto them you enquire of this amongst your selues which I said a litle while and ye see me not and againe a litle while and ye shal see me 20. Verely verely I say vnto you that ye shal weepe and mourne but the world shal reioyce and ye shal be sorowful but your sorow shal be turned into ioy 16. A litle while and ye see me not Christ foretold the disciples ofteÌ„times of his departure partely that they might endure the same with a more valiant courage partely that they might more earnestly desire the grace of the spirite whereof they were not very much desirous so long as they had Christ present with them in body Let vs take heede therefore that we read not that lothsomly which Christ beateth in not in vaine First of al he telleth them that he shal be taken from them shortly to the ende that being depriued of the sight of him wherein they onely rested they may not yet cease to be of a good courage Secondly he promiseth them the ayde of his absence yea he promiseth that he shal be restored agayne shortly after that he shal be taken away but after an other sort to witte by the presence of the holy Ghost Although othersome do expound this second member otherwise yee shall see me when I shal rise againe from death but only for a short time because I shal be receiued into heauen by and by But as it seemeth to mee the woordes will not beare that seÌ„se A litle and ye shal see me Yea rather he doth lighten and mittigate the sorrow of his absence with this consolation that it shal not be long and so he commendeth the grace of the spirite whereby he wil be present with them continually as if he shuld promise that he wil returne shortly after and that they shall not be depriued of the sighte of him any long tyme. Neyther ought that to be accounted an absurd thing in that he saith he is seene whilest he dwelleth in the disciples by the spirit for although he be not seene with the bodily eyes yet his presence is known by the certeine experiment of faith That is true which Paule saieth 2. Cor. 5. 6. that the faythfull are absent from God so long as they are conuersante vppon earth because they walke by faith and not by sight but it is as true that they may worthily boast in the meane season that they haue Christ abyding in them by fayth that they â—leaue vnto him as the members to the head that they possesse heauen with him by hope Therefore the grace of the spirite is a glasse wherein Christ wyl be beholden according to that of Paule in the same place 16. Althoughe wee haue knowne Christ according to the flesh yet doe we know him no more If any manne be in Christ let him be a new creature Because I goe to the father Some doe expound it that the disciples shuld see Christ no more because he shuld bee in heauen and they vpon earth I doe rather referre it vnto the second member yee shall see me shortlye because my death is not destruction which may separate mee from you but a passage into heauenly glory whence my diuine power shall come euen vnto you Therefore hee meant in my iudgement to teach in what estate hee should stand after death that they might be contente with his spirituall presence and that they might not thinke that they were anye whitte the worse for this that he liued no longer with them as a mortall man 19. Iesus knew Although the Lord doth seeme sometimes to speak to deaffe men yet doth he at length so prouide for the rudenes of his than his doctrine is not vnprofitable And it standeth vs vpon to doe our endeuour that neither pride nor slouthfulnes may be added vnto slowenes but let vs rather shew our selues to be humble desirous to learne 20. Yee shal weepe and mourne Hee sheweth for what cause he foretolde that his departure was at hand and did also adde a promise concerning his speedy returne to witte that they might the better know how necessary the ayde of the spirit was There is prepared for you saieth hee an hard and sore temptation for so soone as I shal be taken away by death the world shal triumph You shall be in great heauines the worlde shall account it selfe blessed and you miserable Therefore I thought good to furnish you with necessary weapons vnto this fight And he speaketh of the time which should be betweene his death and the sending of the spirite because their faith laid then as it were oppressed and hidden Your sorrow shal be turned into ioy Hee meaneth that ioy wherewith they were endued when they hadde receiued the holy Ghoste not that they were free afterward from sorrow but because al their sorrow and heauines which they should suffer was swallowed vp with the spiritual ioy VVe know that the Apostles were enuied were slaundered had manye causes of mourning so long as they liued but when as they were renued by the spirite they put off the feeling of the former infirmitie that they might with heroâ—call loftines easily treade vnder foote what euilles soeuer were brought vppon them Therefore the presente infirmitie is conferred in this place with the power of the spirite wherewith they should be endowed shortly For being almost ouerwhelmed for a time they did afterward not only fight ioyfully but they did also triumphe gloriously in the middest of the battels Althogh we must also note that he doth not only meane the meane season betweene Christ his resurrection and the death of the Apostles but that which followed afterward also as if Christ should say ye shal lye as it were prostrate for a time but when as the spirite shal set you vppe there shall new ioy begin which shal be augmented coÌ„tinually vntil ye reioyce perfectly being receiued into the heauenly glory 21. A woman when she bringeth forth hath sorow because her hâ—ure is come but wheÌ„ she hath brought forth a sonne she remembreth the afflictions no more for ioy that a man is borne into the world 22. And ye haue sorow therfore but I wil see you againe and your heart shal reioice and no man shal take your ioy from you 23. And in that houre ye shal not aske me any thing verely verely I say vnto you that whatsoeuer ye shal aske the father in my name he shall giue it you 24. Hitherto haue ye asked nothing in my name aske and yee shal receiue that your ioy may be full 21. A woman when she bringeth forth Hee confirmeth the sentence next going before with a similitude yea he expresseth his meaning more plainlye to witte that their heauy hearts shal
not only be changed into ioye but that it doth also conteine in it self matter of ioy It falleth out oftentimes that when as prosperitie followeth aduersitie menne hauing forgotten their former sorrow do wholly giue ouer themselues vnto ioye yet the sorow which went before is not the cause of ioy But Christ giueth vs to vnderstand that the sorrow of his which they shal suffer for the Gospels sake shal be fruitfull And certeinly the ende of all sorrowes must nedes be vnhappy vnlesse they be blessed in Christ. But because the crosse of Christ hath victory included in it self alwaies Christe doth for good causes coÌ„pare the sorow which is conceiued thence vnto the sorow of a womaÌ„ in trauaile which is recompenced with the rewarde thereof whilest that the child being brought into the light doth make the womaÌ„ that was in trauaile ioyful This similitude shuld not agree vnlesse sorrow should cause ioy in the members of Christ whilest that they are made partakers of his passions likeas traueiling in childe byrth in the womanne is the cause of the birth of the child VVe must also apply the similitude vnto this that when the sorow paine of the womaÌ„ is the sharpest theÌ„ doth it the soonest vanish away This was no small lightening to the disciples when as they heard that their sorrow should not endure long Now must we apply the vse of this doctrine vnto our selues After that wee are regenerate with the spirite of Christ there should be in vs such ioy that it should wipe away all feeling of myseries we should I saye be like to women traueiling in childe byrth which are so moued with the onely sight of their childe that their sorrow remayneth no longer But because we haue receiued the first fruites onely and that those which are but slender which scarse feele any smal drops of the spirituall ioy which being sprinckeled vpon our sorrow may mittigate the bytternes thereof And yet that smal portion doth shew that they are so far from being ouerwhelmed with heauines which behold Christ by faith that they doe neuerthelesse triumph euen in extreame myseries Neuerthelesse because this is the estate of all creatures that they trauaile in byrth euen vntill the last day of redemptioÌ„ let vs know that we must also grone vntil we be deliuered out of the continual miseries of this life do see manifestly the fruit of our faith In sum the faithful are like to womeÌ„ lying in childbed inasmuch as they are borne againe in Christ and are now entred into the celestiall kingdome of God and the blessed life they are like to womenne great with childe and those that trauaile in childebirth in asmuch as beeing yet captiues in that prison of the flesh they desire to attaine vnto that happie estate which heth hid vnder hope 22. No man shal take away your ioy The continuance of the ioy doth not a litle encrease the price thereof For it followeth heeruppon that those griefes be light and that they are to be suffered paciently which continue but for a short time Furthermore Christ telleth vs in these woordes what is the true ioy The world must needes bee depriued of the ioyes which it hath which it seeketh onely in transitory things Therefore we must come vnto Christ his resurrectioÌ„ wherin there is euerlasting stabilytie he meaneth that he wil see the disciples when as he shal visit them againe with the grace of his spirit that they may continually enioye the sight of him 23. Ye shal not aske me any thing After that Christ hath promised ioye to the disciples by their inuincible strength add constancy he setteth foorth now the other grace of the spirit wherwith they should be endowed to wit so great light of vnderstanding that it shal lift them vppe euen vnto the hidden misteries which are heauenly There was so great â—lacknes in theÌ„ at that time that they did doubt and stick in euery smal point For as children which read english caÌ„not go throgh with one line without many stops so there was some offece almost in euery word of christ which hindered their profiting But being shortly after illuminated by the holy spirit they were not any longer so staied and hindered but the wisdome of God was familiar and wel known to theÌ„ so that they went forward in the misteries of God without stop or stay The Apostles ceased not euen when they were extolled vnto the highest degree of wisdoÌ„ to aske the mouth of Christ but he doth onely make a comparison of a double estate in this place as if christ shuld say that their rudenesse shall be corrected so that they which doe now stop and staye in euery smal trifle shuld eaâ—ily pearce euen vnto the highest misteryes There is such a place in Ieremy 31. 34. Euery manne shall not teach his neighbour saying know the Lord because they shall al know me from the least to the most saieth the Lord. The Prophet doth not take away the doctrine neither abolysh it which ought most of al to flourish in the kingdome of Christ but so soone as they shalâ—e taught of God he saith there shal be no place left for grosse ignoraunce whiche possesseth the mindes of men vntill the sunne of righteousnes giue lighte vnto them by the beames of his spirit Furthermore seeing that the Apostls did differ nothing from children yea they were more like blockes then men it is well knowne what manner persons they were of a suddeine when they were taught by the spirit VVhatsoeuer yee shal aske of my father He declareth whence they shal haue this new store to witte because it shal be lawful for theÌ„ with ful mouth to draw vp so much as they shall neede out of God the fouÌ„taine of wisdome as if he shuld say you neede not feare least you be destitute of the gifte of vnderstaÌ„ding because the father shal be ready to enrich you with al aboundance of al good things And he teacheth in these woordes that the spirit is not promised therfore that they to whoÌ„ he is promised maye waite for him being themselues slouthfull and sluggish but rather that they may be earnestly bent to desire that grace which is offered In sum he promiseth that he wil so execute the office of a mediator that he may liberally and more then they could desire obteine for them of the father whatsoeuer they shal aske But here ariseth an hard question whether they began to call vpon God in Christes name then first of al who could neuer otherwise be merciful vnto men saue only for the mediator his sake Christ speaketh of the time to come when the heauenly father wil giue the disciples whatsoeuer they shal aske in Christes name If this be a new and vnwonted grace it seemeth that wee maye gather that so long as he was conuersant vpon earth he did not as yet play the part of an aduocate that the praiers of the faithfull might be accepted through him which thing
name as we had before in the tenth Chapter and nienth verse that a good sheepehearde calleth vnto himselfe all the sheepe of his flocke by name Therefore this voyce of the Pastour entreth into the minde of Marie it openeth her eyes it stirreth vp all her senses and so moueth them that shee submitteth her selfe by and by vnto Christe so that we haue an image of our calling depainted in Mary For this is the true entrance into the knowledge of Christ if he knowes vs first and secondly if he inuite vs vnto himselfe familiarly not with that common voyce whiche soundeth confusedly in all mens eares but by that voyce wherewith he calleth the sheepe peculiarly which are giuen him of his father Therefore Paule saith Galathians 4. 9. After that yee knewe God yee were knowen of him Furthermore the efficacie of this worde appeareth thereby in that Marie giueth due honor vnto Christ without delay For y e word Rabboni is not only honourable but it containeth also a profession of obedience Therefore Marie testifieth that she is Christes Disciple and she submitteth and addicteth her selfe vnto him as vnto a master This is a marueilous a secret conuersion of mans minde whenas God maketh the same quicke of sight sodainely which was before dull and altogeather blinde Furthermore the example of Mary ought to serue for an exhortation that how many soeuer Christe doth inuite vnto himselfe they may answere him by and by This worde Rabboni is a Chaldean worde although they pronounce it Rabboni but it is a common thing for words to bee changed when as they are turned into another and a straunge tongue And it is asmuch as my Lorde or Master But their manner of speaking was such in Christes time that the tooke Rabbi and Rabboni for master 17 Touch me not This seemeth to disagree with Matthew his narration For he writeth plainely that the woman embraced Christs feet Now seeing that he would haue the Disciples to grope and feale him what was the cause that he forbad Mary to touch him VVe may easily answere if sobeit we know holde that the woman were not driuen back froÌ„ touching Christe before that they were too busie in touching him For in asmuch as it was necessary to take away all doubting hee did forbid them to touch him but when he saw them embrace his feete too busily he did moderate and correct that rash zeale For they did sticke in his corporal presence neither did they know any other way meanes to enioy him then if he should liue togeather with them vppon earth Therefore we must persuade our selues that they were not forbidden to touch him vntill such time as Christ had seeme y t he was retained and kept in the worlde with their foolish and vnseasonable desire VVe must also note the reason which he addeth because I am not yet ascended vnto the father For he commandeth the women in these words to suspend their desire vntill such time as he was receiued into heauenly glory Finally he sheweth the end of his resurrection not suche an ende as they feigned immagined with themselues that being restored to life againe he might triumph in the world but rather that hee might take possession of the kingdome promised him by ascending into heauen that he might gouerne the Church out of the fathers hande by the power of his spirite Therefore this is the meaning of the wordes that the estate of his resurrection should not be full and in all pointes perfect vntill he shoulde sit in heauen at his fathers right hande and that therfore the womeÌ„ did not wel in that being coÌ„tent with the one half of the resurrection they desired to haue him to be present in the world The profite of this doctrine is double the first that those must lift vp their mindes who will not erre in seeking Christ the second that they must shake off the earthly desires of the flesh whosoeuer wil go toward him as Paul teacheth Col. 3. 1. 2. Goe vnto my brethren Some doe restraine this woorde brethren vnto the kinsfolks of Christ but not well in my iudgement For why should he rather haue sent them vnto them then vnto the Disciples They answer because Iohn testifieth in another place that they beleeued not But I doe not thinke that Christ vouchsafed to bestow so great honour vpoÌ„ those of whom mention is made there And now they muste needes graunt that Mary did that obediently which she was commanded to do by Christ. But it followeth immediately that shee came to the Disciples whereby wee gather that Christe spake of them Moreouer Christe knewe that the Disciples were gathered togeather in one place whom these men doe separate in their â—pinion And it were an absurd thing that the Disciples shoulde bee neglected whylest that certaine odde fellowes were regarded who being gathered into one place dyd stande betweene hope and feare Furthermore Christ seemeth to haue borrowed this speeche out of the two and twentieth Psalme 23. where it is written I will declare thy name vnto my brethren For it is questionlesse that the fulfilling of that Prophesie is rehearsed in this place Therefore I thinke that Marie was sent vnto all the Disciples and I thinke that that was done to vpbraide them because they had been so slowe to beleeue And truly they were not only worthie to haue women to bee their teachers but euen Oxen and Asses who had profited so little and almost nothing vnder the sonne of God who vsed such diligence in teaching and instructing them continually Yet this is a milde and gentle chasticement whylest that Christ sendeth his Disciples thus vnto the womens schoole that he may reclaime them vnto himselfe by them His inestimable goodnesse appeareth also in this that hee appointeth the women to bee witnesses vnto the Apostles of his resurrection For the embassage whiche is giuen them in charge is the onely groundeworke of our saluation and it conteineth the principall point of heauenly wisedome Although we must also note that this was an extraordinarie and as it were an accidentall thing They are commaunded to tell the Apostles that which they preached vnto all the whole world afterward according to the function which was enioyned them but the womeÌ„ do not this as Apostles Therfore they do falsely gather a law out of this place who permit women to baptize Let this bee sufficient for vs that Christ did shewe and vnfolde in them the infinite treasures of his grace whilest that hee did once make them teach the Apostles yet so that he woulde not haue that taken for an example whiche was done by a singuler priuiledge wee may see that chiefly in Mary Magdalene whiche was captiue to seuen Diuels before for this was as much as if Christ should lift her vp aboue the heauens being brought out of hell If any man obiect that there was no cause why Christ shoulde preferre the women before his Apostles which were no lesse
haue giuen thee liuely water In these words Christ doth testifie that if our petitions be directed vnto him they shall not be void And truly without this hope all the desire to aske shoulde waxe colde And seeing that Christe doth preuent those that come vp to him and is ready to satisfie them all there remaineth no longer any place for sluggishnesse or lingering But there is no one that woulde not thynke that this is spoken to vs al vnlesse euery mans vnbeliefe did hinder him And although he translated this word water vnto the spirite according to the thing that is present yet this Metaphore is vsuall enough in the scriptures and hath very good reason for we are as drie barren ground there is no ioyce nor sappe in vs vntill such time as the Lorde doth water vs with his spirite The spirite is called els where pure water but in another sense namely because it wipeth away and purgeth the blottes and filth whereof we are full But in this and such like places the secret quickening whereby he restoreth vs to life defendeth and finisheth the same is spoken of Some there be who expounde it of the doctrine of the Gospell whereunto I confesse this name doth agree But I doe thinke that Christ doth vnder this comprehende all the whole grace of renouation For we know he was sent to this ende that hee might bring a newe life Therefore in my iudgement his meaning was to set water against the want of all good thinges wherewith mankind is oppressed and troubled Furthermore he doth not onely call it liuing water of the effect as being quickening water but he alludeth also vnto the diuers sortes of waters Therfore it is called liuely because it floweth out of a liuing fountaine 11 Syr thou neither hast any thing to draw with As the Samaritanes were despiced of the Iewes so they did despice them againe Therefore this woman doth at the first set light by Christe and so consequently doeth flout him shee knew well enough that Christe doth speake figuratiuely but she requiteth him with a contrary figure as if she should say that he promiseth more then he is able to perfourme Then secondly shee accuseth him of arrogancie because he preferreth himselfe before the holy Patriarche Iacob Iacob saith she was contented with this well both for his owne vse and the vse of all his familie hast thou better water It doth sufficiently appeare how corrupt this comparison is euen by this because she setteth the seruant against the master and a dead man against the liuing God and yet how many doe at this day fall into the same vice VVherfore we must take good heede that we doe not extoll mens persons so high that they darken the glory of God Truly the gifts of God are reuerently to be reuerenced wheresoeuer they appeare Therefore it is meete that we honour men who excell in godlinesse are indued with other rare giftes but yet so farre foorth that God doe alwayes surpasse all that Christe with his Gospel may shyne and bee seene for all the brightnesse and gorgeousnesse of the worlde muste yeeld vnto him VVee must also note that the Samaritanes did falsly boaste that they were the Progenie of the holy fathers So at this day the Papistes whereas they are bastardes and an adulterous seede doe most proudly bragge of the fathers and do mocke and taunt the lawfull children of God Although the Samaritanes had come of Iacob accoding to the flesh yet because they were altogether growen out of kinde and alienated from true godlinesse this had beene a wrong kinde of boasting Now whereas they are Cuthites by their originall or at least gathered together of the profane Gentiles yet they doe not cease falsly to pretend and vse the name of the holy patriarch but this was to no ende So must it needes befall all those who doe wickedly reioyce in the light of men they must be depriued of the light of God and haue no fellowship with the holy fathers whose title they did abuse 13 Euery one which drinketh of the water How small effect soeuer Christ doth see his doctrine take and so consequently to be mocked yet doeth he proceede more plainely to expound that which hee had said For hee setteth downe the vse of both waters that the one serueth the body for a time the force of the other is perpetuall in the quickening of the soule For as the body is subiect to corruption so the helpes wherewith it is fostered must be fraile and britle that which quickeneth the soule must needes bee eternall And that is not contrarie to the woordes of Christe that the faithfull are inflamed with a desire of more plentifull grace euen vnto the ende of their life For he doth not meane that wee do drinke the first day so much as will serue vs so that we haue need of no more But his onely meaning is this that the holy spirite is a fountaine which runneth continually so that they neede not to feare that they shall wyther away who are renued with the spirituall grace Therfore although we be a thyrst during our whole life yet is it certain that we haue drunken the spirite not for one day onely or a short time but that flowing continually he may neuer forsake and faile vs. So that the faithfull are a thirst during their whole life and that vehemently yet in the meane while they abounde with liuely ioyse because howe lyttle grace soeuer they haue receiued the same doth quicken them continually so that they are neuer altogether drie VVherefore this sufficiencie is not set against desire but onely against drinesse which thing is more plainly expressed in the words next following It shall be 〈…〉 containe of water leaping our vnto eternall life For there is a continuall 〈◊〉 signified which cherisheth in them in this mortall life heauenly eternitie Therefore the grace of Christ doth not flow vnto vs for a short time but doth powre out it selfe euen vnto blessed immortalitie because it ceaseth not to flow vntil the vncorruptible life which it doth begin be throughly made perfect Giue mee this water It is questionlesse that the woman doth knowe well enough that Christ doth speake of the spirituall water but because she despiseth him shee counteth all his promises as good as nothing For doctrine can haue no passage so long as he that speaketh is not of any anthoritie amongest vs. Therefore the woman doth interrupt hym by the way as if shee shoulde say thou makest great bragges but I see nothing if thou canst doe any thing let me see it indeede 16 Iesus saith vnto her goe call thy husband and come hyther 17 The woman answered and said vnto him I haue no husband Iesus said vnto her thou hast said well I haue no husband 18 For thou hast had fiue husbands and he whom thou now hast is not thy husbande this saide ◠thou truly 19 The woman saith vnto him Syr I see