124. 16. and 139. 19. 205. 26. and 207. 29. and 209. 1. and 217. 23. 344. 41. and 399. 23. 401. 27. 485. 1. and 553. 12. and 540. 23. 648. 26. and 751. 43. and 793. 41. Of Cursses which the Scripture containeth a two folde vse 162. 24. Custome not rightly counted for a law 42. 59. Custome not more to bee esteemed then truthe 171. 22. to a Custome receiued not too muche is to be giuen 248. 19. Cyrus his place 493. 16. D HOw the Day in times past was deuided 534. 1. and 746. 25. the Day of iudgement euerye moment to be loked for 655. 36. 657. 37. the yearely solemnising of a birth Day not of it selfe euill 421. 6. wherof vtter Darknesse is so called 233. 12. and 555. 24. Dauid a figure of Christe 58. 6. 579. 42. and 746. 35. Dauids name translated vnto the Messias 25. 32. Dauids purpose in appoyntinge the orders of the priests 5. 5. and 8. 9. the Dead haue no care of the liuing 401. 27. Death not to bee feared 281. 28. and 287. 39. Demosthenes his place 3. 3. Denial of Christ howe hurtful 284. 32. and 723. 70. Denial of oure selues is commaunded 136. 14. and 193. 10. and 216. 13. and 225. 24. and 269. 33. and 467. 24. and 524. 20. and 540. 22. 575. 32. and 631. 43. Desart for a roughe and hillie countrie 109. 2. Destinie of the Stoikes confuted 283. 29. the Disciples called of Christ 145. 18. why Christ sent the seuentie Disciples by two two 302. 1. the Disciples striue for superioritie 484. 1. and 541. 24. the disciples ignoraÌ„ce 441. 15. 455. 8. the blockishnesse and slouthfulnesse of the Disciples 429. 24. and 450. 33. and 552. 12. the slouthfulnesse of Iohns Disciples 292. 3. the diuels confesse christ to be the sonne of God 321. 16. why the Diuels wished to enter into the swine and whye Christe suffered it 264. 31. Diuels essentiall spirites 265. 31. Diuinitie of the Papists speculatiue vaine and colde 150. 22. Diuorcement why in times past permitted 177. 31. and 5. 13. the cause of lawfull diuorcement 516. 9. what it is to Doe the will of the father 223. 21. and 340. 48. the Doctrine of the Prophets compreheÌ„ded vnder the name of the law 106. the Doctrine of saluation published vnto men for diuers endes 346. 11. Howe the Doctrine of the Gospel is the cause of blindenesse 350. 12. generall Doctrine necessary 142. 25. Generall Doctrine from the particular 104. 49. and 142. 25. and 164. 13. and 186. 1. and 234. 13. 245. 13. the true vse of generall Doctrine 30. 37. particular Doctrine necessarye 114. 7. Doctrine to bee applied to the persons 114. 7. and 118. 12. diuersitie of Doctrine breedeth hatred 511. 52. contempt of Doctrine extinguisheth the light of the spirite 43. 67. contempt of Doctrine in the worlde very great 402. 30. All Doctrines are to bee examined by the woorde of God 221. 76. Dogges and swine who 211. 6. the Donatises vaine glorying 161. 2. Dreames diuine whereby discerned from humane 62. 20. Drunkennesse is to bee taken heede of 421. 6. The friuolous distinction of Dulia and Latria 133. 10. E A Simple Eye for not faultie 202. 22. Election free 347. 11. Election from the will of GOD 311. 26. Election onely the headspring and cause of our saluation 440. 13. Election the fountain of al good things 308. 20. the force of Election 310. 25. Few Elected or chosen 391. 11. the Elect why compared to wheat 121. 12. the Elect out of daunger 45. 71. 440. 13. 647. 23. 24. the Elect onely lightened 349. 14. the elect onely vnderstand the mysteries of God 347. 11. the Elect onely are ledde by the spirit of God 350. 14. the Elect onely perseuer 354. 20. the Electes perseuerance 300. 35. The difference of the Elect reprobate 9. 12. 13. 17. 20. 40. 38. 44. 68. 72. 10. 121. 12. and 158. 5. 197. 12. and 205. 235. 26. and 287. 39. 297. 15. and 310. 25. and 337. 44. and 399. 23. 436. 27. and 467. 24. and 501. 18. 528. 25. 531. 29. Elias whether verilye appeared in the transfiguration of Christ 471. 3. Elias and Enoch looked for of the Papistes before the comming of Christ 476. 10. VVhy Iohn was called Elias 296. 14. 417. 2. Why Luke rehearseth Elizabethâ— stocke 6. 5. Elizabeth howe iust and without reproofe 7. 6. why Elizabeth after Iohn was conceiued hid her selfe 19. 24. Elizabeth howe the cousin of Marye 5. 5. and 29. 36. Enemies are to be loued 184. 44. Enuie is to be auoided 32. 43. 162. 24. and 496. 28. Epicâ—es contemners of gods glory 162. 24. Eremites superstition 112. 4. Errours howe to be corrected 614. 18. VVhye the Euangelises would passe from Christes in fancie vnto the thirtie the yeare of his age 106. the Euangelises not curious in obseruingâ— the course of times 131. 5. and 145. 18. 339. 19. 378. 383. 41. 541. 24. 545. 29. and 552. 12. and 564. 630. 53. the certainty of the Euangelistes doctrine 79. 1. Of Eunâ—ches or chaste personnes three kindes 518. 12. the Examples of the fathers how farre to be followed 11. 15. and 511. 54. and 512. 55. Excommunication in Christes church very profitable 499. 17. Excommunication of the Pope no whit at all to be feared 161. 11. Exhortations necessary 76. 15. the vse of Exhortations in the Churche 390. 23. Exorcistes common amongest the Iewes 328. 27. VVhat maner of Exorcistes be created or made in Poperie ibidem B FAith is by hearing 13. 16. and 338. 27. 443. 22. Faith is voluntarie 390. 23. Faith the gifte of God 147. 10. 310. 25. 325. 402. 30. 490. 17. 481. 22. Fayth general and perticular 16. 18. Faith perticular necessary 73. 11. 147 10. 445. 25. 463. 19. Temporall faith 353. 20. 411. 13. Faith aloane iustifieth 335. 37. 547. 52. Faith obtaineth any thing of GOD 255 29. 446. 28. 481. 123. 570. 21. Faith cannot bee separated from good workes 390. 11. Faith vnperfect euen of God is not reiected 250. 18. 20. 355. 23. 481. 24. Faith is not alwaies repugnant to feare 259. 25. Faith the cause of our saluation 353. 19. Our faith grounded in heauen 24. 31. Faith ioyned with Gods eternall predestination 312. 27. Faith alone sanctifieth in vs the giftes of God 413. 19. An other mans faith howe far profiteth other 239. 2. The faith of the fathers and ours alone 11. The Faith of the godly exercised by teÌ„ptations 128. 1. The faith of the righteous is their wisdome 14. 17. The faith of the Papists is implicite 484. The faith of the Centurion 231. 8. The faith of the woman of Chanaan is commended of Christ 446. 28. The nature of faith 15. 18. 292. 3. 296. 12. 570. 21. of fayth the chiefest foundation 480. 22.
thinke with himselfe that he hath profited any thing while they entāgle themselues with these earthly hinderāces Nay the fault of men is doubled while they hinder themselues with things which are otherwise lawfull by the which they ought rather to be holpen For to what ende doth God graunt vs the commodities of this present life but that he might allure vs vnto him but euery man is so farre from being holpe so by the benefits of God that he should aspire to heauen that the holy mariages the fields and the other richesse are so many snares which doe holde men bound to the earth 7. But when the king heard it Mathew onely maketh mention of this punishment For in Luke there is no woorde spoken of iniurie done to the seruants They both say this that they were excluded and depriued from the honour of the feast which came not at the time appoynted And thys doctrine is also common to vs for the same destruction whiche Christe pronoūceth against the Iewes remaineth for all those wicked ones which doe violently rise against the ministers of the Gospell And they whiche are withdrawne with earthly cares so that they regarde not the callinge of God all these as famished men shall at length miserably waste away for want Therefore so ofte as he calleth vs lette vs be ready and glad to followe 9. Goe yee therefore out into the hie wayes After he hath shewed them to be vnwoorthy of the grace of God which doe proudly refuse the same offered vnto them nowe he sayeth others shall be placed in their roome and euen the most base and contemptible of the common people And here is the calling of the Gentiles described which should prouoke the Iewes to ielousie as it is sayd in the song of Moses Deut. 32. 21. They haue moued me to ielousie with those which are no Gods and I againe will mooue them to iealousie with those which are no people I will prouoke them to anger with a foolish nation Because they were first chosen they imagined that his grace was so tied to them as if God coulde not be wythout them and it is knowen howe proudly they despised all others Therefore vppon a graunt he compareth the Gentiles to beggers blinde and lame And he sayeth they are called out of the hedges and hie wayes as forenners and straungers and yet he affirmeth that they shoulde be placed in the roume despised by the friendes and neighbours So that whiche was more darkely fore spoken of by the Prophets of erecting a new Church he setteth downe more plainly And certainly this reprofe was the heape of the vengeance of God Romanes 11. 17. that GOD cutting them off hath grafted the wilde branches into the roote of the Oliue by casting them out he receiueth the polluted filthy Gentiles into his own house If that he spared not the natural branches then the same vengeāce shal fal on vs now if we answer not our calling And the supper shall not be lost which was prepared for vs but God will procure himselfe other guestes LVK. 23. Compell them to come in This is as much as if the housholder shuld command to bring in the beggers with hard words to leaue out none of the worst of them In which wordes Christ declareth that God wil rather gather togither all the offscourings of the world then that he would admit those vnthankful men to his table Yet he seemeth to allude to the maner of the calling of the gospel because the grace of God is not simply proposed vnto vs but to the doctrine there are also added spurres of exhortations in which the wonderful goodnes of God is seene who whē he seeth vs that are called to him to be slouthfull he solliciteth vs importunately from slouthfulnesse and he doth not onely stirre vs with exhortations but also he compelleth vs by threates to come to him Yet I do not disallow that Augustine vsed this testimonie very often againste the Donatists that he might proue that the disobedient and rebellious might be lawfully compelled by the Edictes of godly princes to the worship of the true God and to the vnitie of faith for though faith is voluntarie yet we see their stubbernesse may well be tamed by these meanes which obey not except they be compelled MAT. 11. Then the king came in to see the guests Now Christ doth not here reproue the Iewes for desping wickedly the grace calling of God but he forewarneth them betime which were to be placed in their roume lest when God should vouchsafe to make them partakers of his owne table they shuld defile the holy mariages with their filthines Threfore he hath taught hitherto that the Iewes for their wicked contēpt should be depriued of that special priuiledge of honor and that he wold call of the prophane reiected Gentiles which shuld succeede in their place And now he declareth that of this number also they shal be cast out which do defile the church for when God calleth all men generally by the gospell many vncleane and silthy men thrust in which though they occupie a place for a time amongst others when God ouerseeth his guests they are cast out of doores and throwne to punishment The summe is Not all they which shall once enter into the church shall be partakers of the heauenly life but they which shal be found attired sit for the heauenly palace Also there is a contention in vain about the mariage garment whether it shuld be faith or a holy and godly life for neither faith can be seperated from good works and good works do not proceede but from faith But this only was the meaning of Christ that we are called of the Lorde of this condition that we might be renued in spirit according to his image and that we shuld therfore alwaies remaine at his house that the old mā with his pollutions shuld be put off and that we shuld meditate a new life that the apparel might answer to so holy a calling But it is demaunded how it shuld agree that the begger shuld be punished with so seuere a punishment because he brought not a mariage garmēt as though it were a new thing for those wretches which seeke their liuing in the highe waies to be torne and deformed I answer here is not declared whence that garment should haue ben had for whom soeuer the Lord calleth he also apparelleth and fulfilleth all things in vs as is said by Ezechiel 16. 7. when God found nothing in vs but miserable nakednesse and filthy spottes he hath cloathed vs with excellent ornaments VVe know also that the image of God is not otherwise repaired in vs but when we put on Christ. Therefore Christ doth not say that those pore men shal be cast out which bring not a precious garment fetched out of their owne chest but they which are found in their sinnes whē God shall come to examine his guests And the conclusion doth shewe the
had rather haue him to be the authour of death then of life Hee that beleeueth in him is not condemned VVhereas he doth so often so diligently inculcate this point that all the faithfull are out of danger of death wee may gather hence howe necessarie the certaintie and stabilitie of hope is that the conscience may not continually feare and be tormented Therefore he affirmeth againe that there doth no damnation remaine when as we shall beleeue which thing he will expound more at large in the first chapter The presentence is taken in this place for the future according to the custome of the Hebrewe tongue for he will haue the faithfull to be free from the feare of damnation The next sentence but hee that beleeueth not c. Signifieth vnto vs that there is no other remedie whereby any man can escape death As if hee shoulde say that there remaineth nothing but death for those who reiect the life that is giuen theÌ„ in Christ seeing that life coÌ„sisteth only in faith alone He putteth in the preterperfectence of the verbe emphatically that he might the better expresse that all vnbeleeuers are quite vndone And we must note that Christ speaketh peculiarly of those whose impietie shall bewray it selfe in the manifest contempt of the gospel For although it be true that there was neuer any other way to escape death then to flie vnto Christe yet because Christ intreateth in this place of the preaching of the gospel which was to be spread abrode throughout the whole worlde he vttereth these wordes agaynste those who doe wickedly and malitiously extinguish the light which GOD hath kindled 19 And this is the iudgement that light came into the worlde and men loued darkenes more then light for their workes were euill 20 For euery one that doth euill hateth the light and commeth not vnto the light least his workes should bee reproued 21 But he that doth truth commeth to the light that his workes may be made manifest because they are done in God 19 And this is the iudgement He preuenteth the murmurings complainings which profane men are wont to vtter against the too too great rigour as they thinke of GOD when as he dealeth more sharpely with them then they woulde wishe It seemeth to them an harde matter that all those should perish which do not beleeue in Christ. Therfore least any man should ascribe his damnation vnto Christ he teacheth that it is to bee imputed to euery mans owne fault The reason is because infidelitie is a witnesse of an euill conscience VVhereby it appeareth that the wickednesse of the vnbeleeuers doeth keepe them backe from comming to Christ. Some there be who thinke that the signe and tokeÌ„ of daÌ„nation is only set downe in this place But Christ his intent and purpose is to tame the wickednesse of men least after their accustomed maner they turne theyr backes or chide with God as if hee did handle them vniustly whilest that he doth punish their incredulitie with eternall death Therefore he sheweth that such iudgement is iust not subiect to any such false slaunders not only because they deale frowardly who preferre darknesse before light and doe of their owne accord flie from the light which is offered them but because that hatred of the light doth spring only from a giltie and wicked minde There shineth in many a goodly shew of holinesse who notwithstanding are enemies to the gospel but how so euer they appeare to be more holy then angels it is questionlesse that they are hypocrites because they refuse the doctrine of Christ for no other cause saue only because they loue their lurking dennes whereby their filthinesse may be couered Therefore seeing that hypocrisie alone doth make God to bee displeased with men they are all giltie because vnlesse being blinded with pride they did flatter theÌ„ selues in their vices they would be ready and willing to receiue the doctrine of the Gospel 20 For whosoeuer doth euill His meaning is that they do hate the light for this cause because they are euill so muche as in them lyeth they desire to couer their sinnes whereupon it followeth that they do as it were of set purpose nourish the matter of daÌ„nation by driuing away the remedy Therfore we are much deceiued if we think that they are carried with a godly zeale who rage against the gospel seeing that they do rather abhor the light that they may more freely flatter themselues in darknesse 21 But he that doth This seemeth to be spoken vnproperly absurdly vnlesse you will confesse that there are some that be righteous which speake the truth before they be regenerate by the spirite of God VVhich thing agreeth not with the perpetuall doctrine of the scripture For wee know that faith is the roote from which the fruits of good woorkes doe spring To the end that Augustine may resolue this doubt hee expoundeth these wordes doth the truth thus hee which acknowledgeth howe miserable we are and destitute of all power to doe well And indeede this is the true preparation vnto faith when as being inforced with the feeling of our pouertie we flie vnto the grace of God But all this is contrarie to Christe his minde for his meaning was simplie to affirme that those who deale sincerely doe desire nothing more then the light that their workes may be proued and tryed because after that such tryall is made it doth better appeare that they spake the truth before God and were cleane from all deceite But some man will inferre falsly and ignorantly that mens consciences doe not accuse them before faith commeth For Christe doth not say that the elect doe beleeue that they may winne prayse for their good workes but he declareth onely what the infidels woulde doe vnlesse theyr owne consciences did accuse them Furthermore Christe vseth this worde truth because beeing deceiued with the externall shew of workes we doe not consider what lurketh with in Therefore he saith that perfect men and those who are no dissemblers do willingly come foorth into the sight of God who is onely fit to giue iudgement of our workes For those workes are saide in this place to be done in God which he alloweth and are good according to his rule Hereby wee may learne that wee must not iudge of woorkes vnlesse we beholde them with the light of the Gospel because our reason is altogether blinde 22 After these thinges came Iesus and his disciples into the land of Iudea and he was conuersant there with them and did baptise 23 And Iohn was also baptizing in Aenon nigh vnto Salim because there was muche water there Therefore they came and were baptised 24 Because Iohn was not yet cast into prison 25 Therefore there arose a question betweene the disciples of Iohn and the Iewes concerning purging 26 And they came vnto Iohn and said vnto him Rabbi he that was with thee beyond Iâ—rdan to whome thou bearest witnesse beholde he baptiseth and
their studie shall not be voyd who shall offer their soules to Christe to be fead Let vs know therefore that we haue life offered vs in Christ so that euerie one of vs may looke to attaine vnto y â— same not al adueÌ„tures but being sure to haue successe NotwithstaÌ„ding we are also taught that they are giltie of falshood theft before God whosoeuer do attribute this praise vnto any other saue only vnto Christ. VVhereby it appeareth that the papists are false forgers in all pointes of their doctrine For whosoeuer do put in Christ his place the meanes of saluation so often do they mar this seale of God which is only authentical as it were blotting the same that with their wicked boldnes vnspeakeable falshood And least y t we do fal into y e same horrible giltinesse let vs learn to reserue all that perfect vntouched to Christ which is giueÌ„ him of his father 28 VVhat shall we do then that c. The multitude vnderstood well enough that Christ exhorted them to striue to go higher then vnto the coÌ„modities of this life that they must not be occupied in the earth whoÌ„ god â—alleth vnto another place They who aske this questioÌ„ are in som point deceiued because they know not the way how to labor For they do not think that God doth giue vs by the hand of his sonn whatsoeuer is necessary vnto the spirituall life First they demaund what they must do et afterward when they name the works of God they wander without a mark so that they bewray that they know not the grace of God Althogh they seem here proudly to murmur against Christ as if he did reprehend them vndeseruedly as if they should say doest thou think that we haue no care of eternall life what then doest thou commaund vs to do more then we do Vnderstand by the works of God those workes which hee requireth and which he alloweth â—9 This is the worke of God They spake of workes Christe reclaimeth theÌ„ vnto one work alone namely vnto faith VVhereby he giueth vs to â—nderstand that al that is vaine whatsoeuer men do goe about without faith and that faith alone is sufficient because GOD requyreth this one thing of vs that we beleeue For here is a certaine secrete opposition betweene faith and mens studies and indeuours As if hee should haue saide mens indeuours are in vaine when as they go about to please god without faith as if running out of the way they did not goe towarde the marke Therefore it is an excellent place that how much soeuer meÌ„ doe miserablie wearie themselues during their whole life yet all theyr labour is in vaine vnlesse faith be vnto them a rule of liuing They which gather out of this place that faith is the gift of God they are deceiued for Christ doth not teach what God worketh in vs but what he requireth and will haue Notwithstanding that seemeth to bee an absurd thing that God should allow nothing saue faith alone for loue must not be contemned neither doe other offices of godlines loose their place and honor Therfore howsoeuer faith be the chief yet other works are not superfluous VVe may easily answere for faith doth not exclude either loue or any other good worke seeing that it comprehendeth theÌ„ all in it For faith is called the only worke of God because wee possesse Christ by it and are made the children of God that he may gouerne vs by his spirite Therefore because Christ doth not separate from faith the fruites thereof it is no maruell if as they say he place the head helme therein VVe haue said in the third chapter what the worde beleeue doth signifie VVe must alwayes remember this that we may know the force of faith that we must define what Christ is in whom wee beleeue and why he is giuen vs of the father These mens cauill is rotten nought worth who vnder colour of this place doe hold that we are iustified by workes if faith doe iustifie seeing that it is called the first and principal worke It is manifest enough that Christe speaketh vnproperly when he calleth faith a worke as when Paule compareth the law of faith the law of workes together Secondly whenas we say that men are not iustified by workes we vnderstand those workes by the merite whereof men do purchase fauour with God But faith bringeth nothing vnto God but doth rather present man emptie and poore before God that he may be filled with Christ and his grace VVherefore it is a passiue worke that I may so call it whereunto no rewarde can be repaied neither doth it giue vnto man any other righteousnesse saue that which it receiueth of Christe 30 Therfore they said vnto him what signe doest thou that we may see and beleeuâ— thee what workest thou 31 Out fathers eate Manna in the wildernesse as it is written he gaue theÌ„ the bread of heauen ta eate 32 Therefore Iesus said vnto them verily verilie I say vnto you Moses gaue you not the bread from heauen but my father giueth you the true bread from heauen 33 For this is the bread of God which came downe from heauen and giueth life to the worlde 30 VVhat signe doest thou This wickednesse doth sufficiently testifie how true that saying of Matthew is This wicked generation seeketh a signe They were draweÌ„ before w t the admiratioÌ„ of the myracles vnto Christ being made astonied with a new myracle againe they confessed Christ to be the Messias because of this hope they would haue made him a king Now they require a signe of him as if they had neuer knoweÌ„ him VVhence was this of sodaine forgetfulnesse saue only because being vnthankefull to God they are maliciously blinde when as they behold his power And without doubt they doe loath all the myracles which they saw hytherto because Christ did not graunt their requests and because they do not finde him such a one as they feigned to themselues If they had seen any hope of earthly felicite they would coÌ„tinually haue praised him without doubt they would haue called him a Prophet the Messias and the sonne of God Now because he doth chide them because they were too much giuen to the flesh they think that they ought not to hear him any more And at this day there be many like vnto them For at the beginning because they perswade themselues that Christe will beare with their vices they do greedily snatch at this Gospell they desire no proofe therof but when as they are called vnto the denial of the fleshe and the bearing of the crosse then they begin to distrust Christe they demaunded whence the Gospel came Finally Christe shall bee theyr master no longer when as hee once is not answerable to their desire 31 Our fathers Therfore Christ rubbed them on the gall when as he said that they came like bruite beastes to fill their bellies for they doe bewray this
in such sort as wee feele it For bread doth not beginne the life but it cherisheth and preserueth the life which is begun But we doe not only retaine life through the benefite of Christe but wee haue the beginning of life through hym VVherefore the similitude is vnproper in some respect But in this there is no absurditie because Christ frameth his talke according to the circumstance of the talke had before The question was mooued whether Moses or Christ himselfe was more excellent in feeding men This is the selfe same reason why hee doth only call it bread because they did only obiect Manna vnto him therfore it was sufficient for him to set against the same another bread The doctrine is simple that our soules do not liue by an inward power that I may so say but that they do borow life of Christ. Hee which commeth vnto me Now he defineth the manner of eating namely when as we receiue him by faith Neither doth it any whit profite the vnbeleeuers that Christ is the bread of life because they continue alwayes emptie but Christ is made our bread then when as wee come hungrie vnto him that he may fill vs. To come vnto Christ and to beleeue haue all one signification in this place but in the former worde the effect of faith is expressed namely that being enforced with the feeling of our pouertie we flie vnto Christe to aske life Furthermore they who gather out of this place that the eating of Christe is nothing els saue faith onely they reason scarse fitly enough and to the purpose I graunt indeed that we eate Christ no otherwise saue only by beleeuingâ— but the â—ating it selfe is rather an effect or fruite of faith then faith Neither doth faith behold Christe alone as being a far off but it imbraceth him that he may be made ours dwell in vs it maketh vs to grow into one body with him to haue one life with him and finally to be one with him Therefore it is true that Christ is eaten by faith alone so that we do also vnderstand after what sort faith ioyneth vs with him Hee shall neuer bee a thirst This seemeth to be added contrary to reason because it is not the office of bread to quench thirst howsoeuer it doeth satisfie hunger Therfore Christ doth attribute more to bread then the nature thereof doth beare I haue alreadie said that he doth only vse the word bread namely because the comparing of Manna with his heauenly power whereby our soules are holden in life did so require In the mean-while he vnderstandeth by bread all the whole summe of food and that according to the common custome of his countrie For the Hebrewes doe take this phrase to eate bread by Synecdoche for to suppe or dine when as we aske our daylie bread we comprehend vnder the same drinke the other parts of our life Therfore the meaning of the words is this whosoeuer shal resort vnto Christe that he may haue life of him he shal want nothing but shall haue sufficient nourishment to maintaine life with 36 But I haue said vnto you Now doth he blame them because they doe wickedly reiect the gift of God which is laid open vnto them And this is too too wicked contempt of god to reiect that which some man doth acknowledge to be giuen by him Vnlesse Christ had made his power knowen vnto them had manifestly declared that he came from god the colour of ignorance might haue extenuated their fault but in that they refuse his doctrine whom they did before confesse to be the Messias of the Lord it is extreeme vnthankfulnes Truly it is true that men doe neuer so resist God of set purpose that they think that they haue to deale with God VVherunto appertaineth that of Paul They would neuer haue crucified the Lord of glory if they had knowen him But the vnbeleeuers because they are blind when they behold the light are worthily said to see that which vanisheth streightway out of their sight because SataÌ„ doth darken their mindes This is questionles that when as he said that they saw he meant not the bodily sight but doth rather touch their voluntarie blindnes in that they might know what he was vnlesse their owne wickednes had letted them 37 VVhatsoeuer the father giueth me Least their vnbeliefe shoulde any whit discredit his doctrine he saith that the cause of so great stubbornenesse is because they are reprobates strangers from the flocke of God Therfore he doth distinguish the elect from the reprobate in this place that his doctrine may neuerthelesse retaine the authoritie although it be not beleeued of many For the wicked do both speake euill of the word of God and do make no account therof because they are not touched with the reuerence of it and many weaklinges and ignorant men doe doubt whether it be the word of god or no because a great part of the world doth refuse it Christ remoueth this stumbling block when as he saith that they are not his whosoeuer doe not beleeue that it is no maruel if such haue no feeling of the truth of God but that all the children of god do imbrace it First of all he saith that they come vnto him whoÌ„soeuer his father giueth him By which words he meaneth y t faith is not in mans choyse will that this man or that may beleeue generally or by chaunce but that God doth choose those whom he may giue vnto his sonne as it were from hand to hand For when hee saith that all that commeth whatsoeuer is giuen we gather therby that all men are not giuen Againe we gather that God doth work with so great efficacie of y â— spirite in his elect that none of them can fall away For the woorde giue importeth as much as if Christ had said whom the father hath chosen them doth he regenerate and he doth appoint them vnto me vnto the obedience of the gospel And him that commeth vnto mee This is added for the comfort of the godly that they may certainly persuade theÌ„selues that they haue accesse vnto Christ through faith and that also they shall be courteously entertained so soone as they haue once committed them selues vnto his tuition whereupon it followeth that the doctrine of the gospel shall bring saluation vnto all the godly because no man offereth himselfe to be Christ his disciple who may not againe perceiue trie that he is a faithful and good teacher 38 Because he came downe from heauen This is a confirmation of the next sentence that we do not seeke Christ in vaine For faith is a worke of God wherby he sheweth that we are his and he appointeth his sonne to be the gouerner of our saluation This was the only purpose of the sonne to fulfill his fathers commandement Therfore he wil neuer cast off those whom the father sendeth VVherby it is plainely prooued that faith shall neuer be voide VVhereas
diuers sectes The priestes openly wicked and Epicures the common people it selfe was drowned in wickednesse Furthermore nothing was sounde That is sayde here the heartes of fathers to children it is vnproper For it behooueth rather to conuert the sonnes which were truce breakers and had gone from the right faith of fathers But although the Euangeliste dooth not so warily expresse the order yet the sense is not obscure that GOD to bring to passe by the worke of Iohn that they againe should growe together into holy concorde which first were deuided amongst them selues Eyther part is had of the Prophet which notwithstanding meant nothing else then to signifie mutuall agreement But because that oftentimes men so conspire among themselues that some shoulde more alienate some from GOD the Angell doth therewithall define what manner of conuersion it shoulde bee which hee doth promise yea such as should call the disobedient to the wisdome of the righteous That therefore is to be noted that wee knitte not our selues fast with the wicked vnder the false cloake of concord Because the name of peace is goodly and pleasaunt as ofte as it commeth in the scriptures it is greedily snatched of the Papistes to procure vs enuie as though that we which endeuour to call the world from disloyall reuolting to Christ were the aucthours of discorde But by this text their foolishnes is very well refelled because the Angell doth shew the manner of true and lawfull conuersion he maketh the stay and bande of it to be the wisdome of the righteous Accursed therefore be that peace and vnitie wherein men agree amongst themselues against GOD. Furthermore it is not to be doubted but that fayth is vnderstoode by the wisdome of righteous men as of the contrary the vnfaythful are called disobedient Truelye an excellent testimonie of fayth whereby wee learne that we then are wise to saluation when wee are obedient to the woord of God The worlde also hath his wisdome but corrupt and therefore deadlye and which is condemned of vanitie Although the Angell signifieth ouerthwartly shadowed wisdome wicked and accursed before God wherein the sonnes of this world please them selues Nowe wee vnderstand men so to be reconciled amongst them selues that chieflye they might come againe in fauour with god That which streight waies followeth of making ready a people prepared for the Lord doth agree with that parte that Iohn should be the tryer of Christe that he might walke before his face for the end of his preaching was to make the people diligent to heare the doctrine of Christe Although the participle Kateskeâ—â—smenon doth not so much signifie perfection with the Greekes as the fourme and aptnesse whereby thinges are made fitte for their vse The which signification shall not ill agree with this place that Iohn was sent to prepare and frame that people for Christe which otherwise being rude and vnpolyshed woulde neuer shew it self easie to be taught   Luke 1. Matthew Marke 18. Then Zacharias sayde vnto the Angell whereby shall I know this for I am an old man and my wife is of a great age 19. And the Angell answered and sayde vnto him I am Gabryell that stand in the presence of God and am sent to speake vnto thee and to shew thee these good tidings 20. And behold thou shalt be dumb and not be able to speak vntil the day that these things be done because thou beleeuedst not my woords which shal be fulfilled in their season 18. Then Zacharias sayde vnto the Angell Here foloweth the infidelitie of Zacharyas and the punishment which the Lord layde vppon his vnfaithfulnes He prayed for the obtaining of ofspring now when it is promised as forgetfull of his vowes and fayth he distrusteth Albeit at the first blush it might seeme a harde thing that with his answere God shoulde so grieuously be offended He obiecteth his olde age euen so did Abraham whose fayth yet is so much praised that Paule should say his body which now was dead was not considered Nor the vnfruitefull wombe of Sara but simply that he reposed himselfe in the trueth and the power of God Zachary doth aske how or by what argument he may bee the more assured And Gedeon was not reprehended though that twise hee required a signe And also a litle after there is the like exception giuen of Mary How shall this thing be when I know not man The which notwithstanding the Angell dooth dissemble as if there were no faulte in her how commeth it then that the Lord shoulde so seuerely chasten Zacharyas as guiltie of most grieuous sinne Verily I graunt if the wordes onely should be looked on eyther that they did all offend a like or Zachary not to haue offended at all But when it is conuenieÌ„t to iudge the dooinges and sayings of men according to the affection of the heart it is rather to be stoode to the iudgement of God to whome the priuye secrete places of the heart are open The Lord without doubt dooth see something worse in Zachary then his wordes doe shew And therefore the Lord waxed angry with him that by distrust he should put away his promised fauour to him It is not our dutie to prescribe a law for God but let it be free for him to punish that in one which offence he doth pardon in others But it doth easily appeare that the cause of Zacharye differed from the cause of Abraham Gedeon or Mary That in words is not discerned The knowledge therfore is to be left to god whose eies do pearse euen to the fountaine of the hart So God discerned betweene the saughter of Sara of Abraham when notwithstâ—ding the one differed not in likenes from the other Furthermore the cause of distrust in Zacharyas was that he staying in the order of nature did attribute lesse to the power of God then was meete For ouer straightly sparingly do they think of the works of God which beleeue not him to be able to do more theÌ„ according to nature is credible as though his hand were subiect to our seÌ„ce or included in earthly meanes but it is the propertie of fayth much more to beleeue then the reason of the flesh could say might come to passe Zacharias doubted not whether it were the voyce of God or no But when he was ouermuch bent vpoÌ„ the world an ouerthwart doubting crept into his mind whether that should come to passe that he heard or no. And in that thing he did no smal iniury to god for it were as much as if he should dispute whether god might be accounted true or no whoÌ„ he surely knew had spokeÌ„ it which was sufficient although it is to be known Zacharias not to haue beene so vnbeleeuing that altogether hee shoulde shrinke from faith For there is a generall faith which dooth take hold of the promise of eternall saluation and the testimonie of free adoption And euen as after God hath once receiued vs into fauour he
the contrary reasons enforced her selfe to obedience and this is a right proofe of faith when we restraine our mindes hold them as prisoners that they dare not oppose this or that against God so on the other side libertie to contend is the mother of infidelitie And these words are not of smal waight Behold the seruant of the Lord for shee offereth dedicateth her self wholely vnto God that he may freely vse her according to his owne wil. The vnbeleuers withdrawe themselues from his hand and as much as they canne they hinder his worke But faith dooth present vs before God that we may be ready to obey Then if the holy Virgin was the seruant of the Lord because that she obediently submitted her selfe to his gouernement there is not a worse contempt then by fleeing to denie him that obedience which he deserueth doth require To be short as faith only maketh obedient seruants to God and deliuereth vs into his power so infidelitie maketh vs rebels and runnagates Be it done vnto me This clause may be expounded two waies either that the holy Virgin passeth into a prayer and request or els continuing in the same matter shee proceedeth in resigning and deliuering her selfe vnto God I simply interprete it that shee being perswaded of the power of God and willingly following whether he calleth she doth also subscribe vnto his promisse and so doeth not onely wait for the effecte but also doeth earnestly desire the same And it is to be noted that shee rested vppon the woorde of the Angell because shee knewe that it came from God weighing the dignitie of the same not of the minister but of the authour   Luke 1. Matthew Marke 39. And Marie arose in those daies went into the hill countrey with hast to a citie of Iuda 40. And entred into the house of Zacharias and saluted Elizabeth 41. And it came to passe as Elizabeth heard the salutation of Marie the babe sprang in her bellie and Elizabeth was filled with the holy Ghost 42. And shee cried with a loude voice and sayde Blessed art thou among women because the fruite of thy wombe is blessed 43. And whence coÌ„meth this to me that the mother of my Lord shoulde come to me 44. For loe assoone as the voyce of thy salutation sounded in mine eares the babe sprang in my bellyâ— for ioy 45. And blessed iâ—â—hee that beleeued for those things shall be performed which were tolde her from the Lorde 39. And Marie arose This iourney wherof Luke maketh mention testifieth that Maries faith was not vnfruteful because that gods promisse was not so soone forgotteÌ„ as the Angel was out of sight but that remained fast in her minde And her haste witnessed her earnest ardent affection Hereof it may be gathered that all other businesse being set aside the Virgin as it was meete did accompt of and preferre this fauour and grace of God Yet it may be demaunded for what purpose she toke this iourny It is certain that she went not thither only to make search enquiry for she nourished the sonne of God as well in her heart by faith as conceiued in her woÌ„be neither can I subscribe to the iudgement of some which thinke that shee went thether to salute her For it seemeth more probable to me that partly to encrease and to confirme her faith partly that they one with an other might set foorth the glorye of God was the cause that moued her And there is no cause why we shoulde accompt it an absurd thing that she by the sight of a myracle did seke for confirmation of her faith because that it was not in vaine that the Angel did propose the same vnto her For although that the faithful are coÌ„tent with the bare only word of the lord yet in the meane time they despise not any of his works which they think may any whit preuail for the supporting of their faith And especially it behoued Mary to accept this aid profered her vnles she wold haue forsaken that which the Lord had willingly geuen her Furthermore the seeing one another might stir vp as wel her as Elizabeth to a greater thankefulnesse as by the text it appeareth For the power of God was more euident and notable in that at once they see his grace powred vpon them both because that comparison did adde no small light But Luke doeth not declare which was that Citie wherein Zacharie dwelt but onely maketh mention that it pertained to the tribe of Iuda and also that it was placed in a hill country whereof is gathered that it was further from the towne of Nazareth then was Hierusalem 41. At shee heard the salutation It is a naturall thing that the childe in the wombe of a woman great with child should moue at a sodaine ioy But Luke would note vnto vs some extraordinary thing It appertaineth nothing to the matter to entangle our selues in subtile questions whether the infante knewe that Christe was presente or whether this was a sense or feeling of godlinesse Let this one thing rather suffice vs that the infant leapt by the secrete motion of the spirite Neither doth Luke attribute any proper sense to the infant but doeth rather signifie that thys was a portion of the worke of God in the mother that the infant sprang in her wombe That he sayeth that she was filled with the holy Ghoste the meaning is that shee besides the accustomed maner was sodenly endued with a spirite of prophesie For shee was not without the giftes of the spirite before but then the power appeared farre more plentifull and wonderfull 42. Blessed art thou Shee seemeth to place Marie and Christ in like degree which were nothing meere nor conuenient but I willingly admit their iudgement which thinke that the cause of her blessednesse is rendered in the second parte of the sentence For it is oft vsed to put a copulatiue in steade of a woorde causall therefore Elizabeth affirmeth that her Cousen is blessed because of the blessednesse of the Sonne And although this was not the chiefe felicitie that Marie had to beare Christe in her wombe naye this dignitie in order came behinde that that shee was by the spirite of Christe borne againe into a newe life yet was shee woorthely called blessed whome God made woorthy this singuler honour that she should beare vnto the world his sonne in whom shee was spiritually regenerate And to this day we cannot make mention of the blessing brought vnto vs through Christe but also that we must remember how honourably the Lord aduaunced Marie in that he would that she should be the mother of his only begotten Sonne 43. VVhence commeth this to me This modestie is to be noted that Elizabeth considering the great graces of God in Marie doeth geue vnto her that honor that is due and yet lifteth her no higher wherby God might be offended then was conuenient For there is such wickednesse planted in the world
that there are but fewe that fall not into one of these 2. vices for some pleasing them selues to much aboue measure doe maliciously despise the giftes of God in their brethren that they alone might be aloft And there are others which doe so superstitiously extoll men as if they should make idols of them for them to worship Heereof it came that they leauing Christe as it were in the lower rowme did geue the chiefest seat vnto Marie Contrariwise Elizabeth in praising her doeth not so obscure the glorye of God but rather referreth all things to God himselfe And yet as shee acknowledgeth that God hath geuen his grace vnto her and to others shee enuieth not to geue him the highest degree and modestly sheweth that shee hath receiued more then was due to her In that she calleth Marie the mother of her Lord there is noted the vnitie of the person in two natures as if she should haue sayde he which is begotten a mortall man in the wombe of Mary is also eternall God for it must be remembred that the simple womā doth not speake of her owne witte but shee onely vttereth those things which the holy Ghost doeth teach her And this name doth properly belong to the sonne of God manifested in the flesh vnto whome all power is geuen of the father and which was ordained the chiefe Prince of heauen and earthe by whose hand God gouerneth al things Yet he is especially the Lord of the faithfull who willingly and gladly submit themselues vnder his gouernemēt for hee is not the heade but of his owne body Therefore Paule sayeth 1. Cor. 8. 5. Although that many are called Lordes in the world yet vnto vs that is to them that are of the housholde of faith there is but one Lord. Furthermore when she amplifieth this grace of God whereof shee speaketh by the sodaine motion of the infante whiche shee bare in her wombe it is not to be doubted but that shee would declare that shee felt something supernaturall and diuine 45. Blessed is shee that beleeued Seeing that it appeareth by that whych Luke hath saide before that Elizabeth spake by the secreate direction of the spirit it is the same spirit that affirmeth that Mary is blessed because that she beleeued and in praising the faith of Mary he generally teacheth vs wherein the chiefe felicitie of men consisteth Blessed Mary which beleeued in her heart the promise of God conceiued and bare saluation to her self and to all the world This was special to her But because that we haue no drop of righteousnes life or of any good thing but as the Lord offereth the same vnto vs in his woorde there is one faith which pulleth vs from out of extreeme pouertie and miserie and maketh vs partakers of the true felicitie and there is great waight in this clause For those things shall be performed which were tolde her This is the meaning that faith geueth place to the promisses of God that they may take effecte in vs. And it is certaine that the truthe of God doeth not depend vppon the will of menne but rather that is true Rom. 3. 4. That God remaineth alwayes true althoughe all the worlde whiche is geuen to vnbeliefe and lying shoulde endeuour to weaken and hinder the same But because that vnbeleeuers are vnwoorthy to enioy the fruit of the promisses therfore the scripture teacheth that the same promisses are onely by faith made effectuall to our saluation for God offereth his benefites generally to all faith openeth her bosome to receiue the same but vnbeliefe suffereth the same to passe by that they may not once come neare vs. If Mary had ben vnbeleeuing yet that coulde not haue hindered the purpose of God but that he woulde haue perfourmed his woorke by some other meanes that he would haue liked But shee is called blessed because that by faith shee receiuing the blessing offered her made the way ready to God for the performance of his worke So againe vnbeliefe shutteth the gate against him and staieth his hand from woorking least that they should taste the comforte of saluation which disappoynt him of the glory of his power Also the relation betweene the woorde and faith is to be noted hereof we learne what it is to beleeue namely when we subscribe and consent to that which God doeth speake and doe certainly assure our selues that hee will perfourme that which he hath promised The clause From the Lorde signifieth as muche as the simple doe commonly say on the behalfe or parte of God for the promisse was brought by the Aungell but it came from GOD alone whereby wee gather that whether GOD vseth the ministerie of Aungelles or of menne yet his will is that there shall no lesse reuerence be geuen to his woorde then if he him selfe openly should appeare from heauen   Luke 1. Matthew Marke 46. Then Marie sayde my soule magnifieth the Lorde 47. And my spirite reioyceth in God my sauioure 48. For hee hathe looked on the poore degree of his seruaunte For beholde from hence foorthe shall all ages call me blessed 49. Because hee that is mightye hathe done for me great things and holy is his name 50. And his mercye is from generation to generation on them that feare him Nowe doeth hee sette downe and shewe the Songe of the holye Virgine notable and woorthy to be reported whereby it plainely appeareth howe shee excelled in the gifte of the spirite And there are three partes of this Songe for Marie with a solempne thankes geuing doeth first declare the mercie of God which shee had founde in her selfe Then in general woordes she commendeth the power iudgements of God At the length shee applieth the same to this present matter where shee speaketh of the redemption promised in times past to the Church and nowe perfourmed My soule magnifieth Here Marie declareth her thankfulnes as we sayde euen now And because that the hypocrites for the most part doe set foorth the praises of God with full mouthes and no affection of the heart therefore Marie sayth that she doth praise God euen from the innermost affection of her minde And truely they doe nothing els but prophane the holy name of God which not from their heart but with tounge onely doe declare his glory Furthermore when as these wordes Soule and Spirite are diuersly taken in the scripture yet when that they come together they doe signifie two especiall faculties of the soule for the spirit is taken for the vnderstanding and the Soule for the seat of affections That wee maye the better vnderstande the minde of the holy Virgine it is to be noted that that is put heere in the second place which in order oughte to be first for that the will of man might be stirred to praise God it is necessary that the reioycinge of the spirit should go before as Iames teacheth chap. 5. 13. Is any mery lette him sing for sorow heauines do restraine the minde
profitable that it shoulde be so deferred The Aungel appeared in a dreame this is one of the ordinarie maners of reuelations wherof mention is made Num. 12. 7. where God speaketh thus To the Prophets which are among you I will shewe my selfe either by a vision or by a dreame but I will not do so with my seruaunt Moses to whom I will shewe my selfe face to face but it is to be obserued that these sortes of dreames doe much differ from them which come of natural causes for they haue a marke of assurance engraued in them and they are sealed from aboue that we shoulde not doubt of the truthe of them The dreames which men commonly haue are woont to rise either of the constitution of nature or throughe euill disposition of the bodies or of such like causes But sometimes the spirit geueth witnesse to those dreames which are of God to assure vs certainly that it is god which speaketh Sonne of Dauid be not afraid This exhortatioÌ„ of the angel declareth that Ioseph was careful in his mind least he should be defiled with any infection by bearing with his wifes adulterie He therfore taketh away that opinion of the offence which he had conceiued in his minde to that ende that with a quiet conscience he might remaine and dwell with his wife hee applieth the epithite of the Sonne of Dauid to the preseÌ„t cause that he might stir vp his mind to that high mystery because that he was of that familie and that remaining aliue but with a few other from whence saluation was promised to the worlde Ioseph therefore hearing Dauid named out of whose stocke he came out to remeÌ„ber that notable couenant of God of the restitution of the kingdom so should know that he speakes not of any new or straunge thing for it is as much as if the Aungel by setting foorth the prophesies of the Prophets shoulde prepare Ioseph his minde to accept this present fauoure Thou shalt call his name Iesus Of the word it selfe I haue before spokeÌ„ briefly but sufficiently I will nowe onely adde one thing Their dreame is confuted by the woordes of the Angell which deriue this name from Iehoua the essentiall name of God for the Aungell sheweth why the sonne of God is to be so called that is because he shal saue his people whereof we gather an etymologye meere contrary to that which they imagine But in vaine doe they seeke by this cauill to slippe away Christ is to bee compted the author of saluation most properly and most aptly because that he is God eternall For we must not heere seeke onely what GOD hath performed and bestowed vppon vs but this name was geuen vnto the sonne for an especiall cause because of the commaundement whiche was enioyned him from the father and by reason of the office which he had when he descended to vs. Nowe it were meere madnesse to knitte these two woordes Iesu Iehoua together as if they were but one name seeing that they agree but in two letters and differre in all the rest and which haue no likenesse in them at all I leaue this kinde of forging to the Alchumystes from whom the Cabalistes do not much differre who haue inuented for vs these filthie and vaine toyes But the sonne of God when hee came to vs in the flesh had also his name geuen him of his father that by the same it might be openly shewed to what ende he came what his power was and what properly was to be looked for of hym for the roote of this name Iesu is from the Hebrewe verbe 〈◊〉 â—iphil which signifieth to saue and in the Hebrew is after an other maner pronounced namely Iehosua But the Euangelistes wryting in Greeke folowed the accustomed maner of speache for the Greeke interpreters as well in Moses as in other bookes of the olde Testament haue translated it Iesâ—un whereby their ignorance is again reproued which wrest wrythe rather then deriue this name Iesu from Iehoua for they accompt it for a great absurditie if that any mortall man should haue this name common with the sonne of God and they crie our tragically that Christ will neuer suffer his name thus to bee prophaned As thoughe that it were not well knowne of the contrary that the name of Iesu is as common to those menne as that of Iehosua Nowe seeing that it sufficiently appeareth that the Sonne of God vnder the name of Iesu is commended vnto vs as the authour of saluation we will sifte more neerely the Aungelles woordes Hee shall saue sayeth hee his people from their sinnes first this is to be obserued that they of themselues were lost whome Christ was sent to saue and namely hee is called the Sauiour of the Churche If they whome GOD hathe ioyned so neare vnto hymselfe are drowned in death and destruction vntill Christ restore them life then what shall wee saye of straungers to whome there was neuer anye hope of life appearing VVherefore it is to bee concluded while saluation in Christe is reiected that all mankinde is subiecte to destruction But the cause of destruction is with all to bee noted for the celestiall iudge doeth not pronounce the cursse against vs rashly and wythout a cause Therefore the Aungell witnesseth that wee pearished and were holden oppressed vnder the miserable yoke of damnation for that by our sinnes wee were estraunged from life whereby the corruption and wickednesse of our nature is reuealed vnto vs for if any manne were perfecte and able to liue a righteous life hee might be without Christ the deliuerer but all without the exception of any one haue neede of hys grace Therefore it foloweth that they are all the seruauntes of sinne and are destitute of the true righteousnesse Heere againe wee gather what maner and way it is that Christ vseth in sauing that is that hee deliuereth vs from sinnes Furthermore there are two partes of this deliueraunce first in that he by sacrifice hauing made a full satisfaction geueth vs free pardone and forgeuenesse whereby wee are exempted from the guiltinesse of death and are reconciled to God The next that he sanctifying vs wyth his spirite chalengeth vs from the tyrannie of Sathan that wee shoulde liue to righteousnesse therefore Christ is not acknowledged truely as a Sauiour vntill that by faith wee learne to embrace the free forgeuenesse of our sinnes and that we knowe that we are accompted righteous before God because that we are freed from guiltinesse then that we being without all trust either of our workes or of oure power aske of him the spirite of righteousnesse and truthe The Aungell wythout doubte nameth the Iewes the people of Christe whose heade and king he was ordained But because the Gentiles were shortly after to be grafted into the stocke of Abraham this promisse of saluation is generally stretched to all whiche by faith are vnited to that one bodye of the Churche 22 All this was dâ—ne They verye fondly
mary kept all these sayinges and pondred them in her heart 20. And the Shepheardes returned glorifiing and praising God for all that they had heard and seene as it was spoken vnto them 21. And when the eight dayes were accomplished that they should circumcise the child his name was then called Iesus which was so named of the Angel before he was conceaued in the wombe 15. After the Angelles were gone away Here is the obedience of the Shepheardes described vnto vs for when the Lord had appoynted them as witnesses of his sonne to all the world hee effectually spake to them by the Angelles least that should be forgotten which was tolde them It was not plainely and by worde commaunded them that they shoulde come to Bethlehem but because that they sufficiently vnderstoode that the counsell of God was so they make haste to Christe as at this daye when we know that Christe is shewed vnto vs to this ende that our heartes by faith might come vnto him our loytering cannot bee excused And Luke doth not in vaine declare that the Shepheards tooke counsell of their iourney assoone as the Angels were departed least we suffer as many vse the word of God to vanish away with the sound but that it may take liuely rootes in vs and thereby that it may bring foorth his fruite when it hath ceased to sound in our eares Furthermore it is to be noted that the Shepheardes doe mutually exhort one an other for it is not sufficient for euery one of them to looke to themselues excepte that also there be vsed mutuall exhortations Luke amplifieth the praise of their obedience when he saith that they made haste euen as a proÌ„ptnesse of fayth is also required of vs. VVhich the Lord hath shewed vnto vs. Very skilfully and rightly doe they ascribe that to God which they heard not but from the Angel for whome they acknowledge as the minister of God they also thinke worthy of that auctoritie as if he had put on the person of the Lord. Therefore for this cause doth the Lord call vs back often vnto himselfe least the maiestie of his word should become of no estimation in the sight of men Againe wee see here that they accompt it to bee an offence in them to neglecte that treasure shewed them of the Lorde for of that knowledge reuealed to them they argue that they must go to Bathlehem that they may see And so it behooueth euery one of vs according to the measure of his faith and vnderstanding to be prepared to follow whether as God calleth 16. They found Mary That truely was an vnseemely sight and by that onely they might haue beene driuen from Christe for what is there more vnlikely then to beleeue that hee should be king of all the people who was not accompted worthy of a meane place among the common people and to hope for the restitution and saluation of the kingdome from him who for his want pouertie was throwen out into a stable Yet Luke writeth that none of these thinges hindred the Shepheardes but that with great admiration they praysed God namely because that the glory of God was throughly fixed in their eies and the reuerence of his word printed in their mindes that whatsoeuer they mette with either infamous or contemptible in Christ they with the height of their fayth doe easily pasâ—e ouer the same Neither is there any other cause why euery of those small offences doe either hinder or turne our faith from the right course but because that we taking small hold vpon God are easily drawne hether and thither For if this one cogitation possessed all our senses that wee haue a certaine and a faythfull witnesse from heauen it were a defence strong and stable enough against all kinde of temptations and it shoulde well enough fortifie vs against all offences 17. They published abroad the thing which was tolde them Luke commendeth the fayth of the Shepheardes in that they deliuered sincerely through their handes that which they receiued from the Lord and it is profitable that the same should be witnessed for all our sakes that they might be as second Angelles for the confirming of our fayth Againe Luke teacheth that they reported that which they had heard not without profit And it is not to be doubted but that the Lord gaue effect to their word least it should be mocked or despised For the estat of the men discredited the matter and the matter it selfe might seeme to be but fabulous But the Lorde suffereth not those thinges to bee in vaine which hee enioyneth them And although this manner of working smally pleaseth the iudgement of men that the Lordes will is that his word should bee heard of poore and meane men yet it is approoued of God himselfe and vsed partly to humble the pride of flesh and partely to prooue the obedience of the fayth but that al men meruaile and no manne mooueth his foote that hee might come to Christe hereof it may be gathered that they hearing of the power of God were amased not being striken with any earnest affection of the heart wherefore this word was not so much spread abroad for their saluation as that the ignoraunce of all the people might be inexcusable 19. Mary kept all those The diligence of Marye in considering the workes of God is proposed to vs for two causes First that wee might know that the keeping of this treasure was layde vp in her heart that that which shee had layd vp with her shee might publâ—sh the same to others in time conuenient Next that all the godly might haue an example which they might followe For if wee be wise this ought to bee the especiall trauell and the chiefe studie of our life that wee might be diligent to consider the workes of God which should buylde vp our faith Furthermore the word conserue is referred to the memorie and Symballein doth else signifie to conferre as to make vp one perfect body by gathering all thinges together which agreed amongst themselues to prooue the glory of Christe And Mary could not wisely consider the value of all thinges together but by conferring some thinges with others 20. Glorifying and praising of God This also appertaineth to the common vse of our faith that the Shepheardes might certeinely know it to be the work of god And the earnest glorifying of God which is praised in theÌ„ is a certeine secrete reproofe of our sluggishnesse or rather of vnthankfulnesse for if the swathing cloutes of Christ so much preuailed amoÌ„gst them that they could rise out of the stable and cratch euen vnto heauen howe much more effectuall ought the death and resurrection of Christ be with vs that we might be lifted vp to God For Christ was not onely lift vp from the earth that he might draw al things after him but he sitteth at the right hand of the father that we which are pilgrims in this world might with our whole hearte meditate of
the heauenlye life But Luk declareth the true nature of godlines wheÌ„ he saith that the witnesse of the Angell was in steede of a rule to the Shepheardes to the which they directed all thinges For then is faith rightly holpe by the workes of God if it directeth al thinges to that purpose that the trueth of God which is reuealed in his word may more clearely shine forth 21. That the childe should be circumcised That which generally is to be coÌ„sidered of circumcision let the readers fetch out of Ge. 17. 10. It shal be sufficient at this time briefly to touch those things which beelong to the person of Christ. God would that his sonne should be circumcised that he might be subiect to the lawe for circumcision was a solempne signe wherewith the Iewes were initiated into the obseruation of the lawe Paule declareth the end Gal. 4. 4. when he saith that he was made vnder the law that he might redeeme them which were vnder the law Therfore Christ taking circumcision professed himself a seruaunt of the law that he might obtaine libertie for vs. And so by this meane not onelye the seruitude of the lawe was abolyshed by him but the shadow of the ceremonie was applyed to his sound and perfect bodye that it might soone take an end For although the abrogating of it depended of the death and resurrection of Christ yet this was a certaine beginning of the same that the sonne of god suffered himselfe to be circuÌ„cised His name was then called Iesus This place also witnesseth that it was a manner receiued amongst the Iewes that on the day of circumcision they gaue names to their children as we at this day vse to doe at baptisme But the Euangeliste noteth two thinges that the name of Iesu was not giuen vnto the sonne of God rashely or for the pleasure of men but that the Angel brought it from heauen TheÌ„ that Ioseph Mary obeyed the coÌ„mandement of God this is the consent of our faith with the word of God that that word going before wee should speake to the same and our faith shoulde answere to his promises Especiallye Luke commendeth vnto vs the order of publishing of the word when hee saieth that saluation was testified by the mouth of men which was promised by the Angell from aboue through the grace of Christ. Matth. 2. Marke Luke 1. VVhen Iesus then was borne at Bethlehem in Iudea in the dayes of Herâ—â—e the king beholde there came wise men from the East to Ierusalem 2. Saying where is the king of the Iewes that is borne for we have seene his starre in the East and are come to worship him 3. VVhen king Herod heard this hee was troubled and all Ierusalem with him 4. And gathering togeather all the chieâ—â— Priestes and Scribes of the people he asked of them where Christ should be borne 5. And they sayde vnto him at Bethlehem in Iudea for so it is written by the Prophet 6. And thou Bethlehem in the lande of Iuda arâ— not the least among the princes of Iuda for out of thee shall come the gouernour that shal feede my people Israel   1. VVhen Iesus was then borne Matthew concealeth the cause whye Christ was borne at Bethlehem but the spirit of God who had appointed the Euangelistes as his Scribes seemeth aduisedly so to moderate their stile that with most notable consent they al write one and the same historie though it be in diuers manners that thereby the trueth of God might be the more certeine and euident when as it was openly manifest that his witnesses did not purposely before consent to speake but euery one separate from other nor hauing one respecte of an other did simply and freely write that which the spirite taught them Furthermore here is a historie declared worthy to be remembred that God fetched wisemen out of Chaldea or Persia which should come into Iudea to worship Christ where hee lay without honour and contemned Truely a wonderfull counsell of God that God would his Sonne should come forth into the world vnder this obscure humilitie yet hee excellently adorned him as with phrases so with other tokens least any thing for the triall of our faith had beene wanting from his diuine maiestie yet here is to be noted a notable harmonie of thinges seeming to be repugnant The starre from heauen declareth him to be a king whose throane is the beastâ— stall because that hee is denied a place euen amoÌ„gst the common sorte of men His maiestie shineth in the East which not onely appeareth not in Iudea but is also difiled with many reproches To what purpose is this namely the heauenly fathers will was to appoynt that the starre and the wisemen should lead vs the right way to his sonne but yet hee stripped him naked of all earthly honour that we might know his kingdome to be spirituall VVherefore this storie is not onely profitable because that God brought these wisemen to his sonne as the first fruites of the Gentiles but also because hee woulde set forth the kingdome of his sonne as with the praise of them so of the starre for the helpe of our fayth least the wicked and malitious dispite of his own nation should cause him to be despised of vs. It is sufficiently knowne that the Astrologers and Philosophers with the Perseans the Chaldeans were called Mag. i. wisemen Therfore is is easily to be coniectured that these came out of Persia. Furthermore how many they were in number it is better not to know because the Euangeliste doth not expresse it then rashly to affirme for certaine that which is doubtfull A childish errour lead the Papistes that they imagined them to be three because Matthew saith that they offered gold franckencense and mirrh as if hee should distinctly assigne a proper office to euery of them and that rather hee should not declare that these three thinges were generally offered by them VVhosoeuer that old writer was whose vnperfecte commentarie vppon Matthew beareth the name of Chrisostome and is accompted amongst Chrisostomes workes saith that they were fourteene which hath no more colour except that peraduenture it came by tradition of the fathers yet that same also hath no assuraunce But the Papistes are more then ridiculous which imagined to themselues that they were kinges because they did read that beefore sayde Psal. 72. 10. That the kinges of Tharsis of the Iles and of Saba should come which should offer giftes to the Lord Verily they are wise workemen who that they might giue a newe shape to men they haue begun at the turning of the worlde for of the South and VVest they haue made the East And it is not to be doubted but that by the iust reuenge of God they were so amased that their grosse ignoraunce might be laid open to the reproofe of al men who made no religion to corrupt the trueth of God and to turne the fame into a lye But here is first
is to be so throughly afflicted that we shal be but little from death And also that the Lord kindleth a torche or light at the furious rage of sathan to shewe foorth his grace for when as men were astonished at that horrible sight thereby the power of Christ which presently folowed might be the better discerned of them 21 Of a childe Heereby we gather that this was not inflicted as a punishment for the sinnes of the manne but was the secreate iudgement of God It is certaine that the infantes when they come firste oute of the wombe of their mother are not innocent before God and guiltlesse but Gods scourges haue sometime secreat causes and that for the triall of our obedience Neither doe we otherwise yeelde that honour that is due to God then if we do reuerently and modestly adore his iustice euen when it is hidden from vs. If any man desire to knowe more of this matter he may search in that place of the ninthe chapter of Iohn neither this manne hath sinned nor his parents 22. And if thou canst doe any thing helpe vs. VVe see howe little honour he yeeldeth vnto Christ for he thinking him to be some Prophet whose power is finite within measure he commeth vnto him doubting But the first foundation of faith is to embrace the immeasurable power of God Also it is the first entrance to prayers to extoll the same aboue all letteâ— so that we may be certainly perswaded that we pray not in vaine And because that this man thought of Christe no otherwise then as of a man his false opinion is corrected for it behoueth that he shoulde beleeue that he might be capable and fit to receiue the grace desired Christ doth not plainly reproue the man in his answer but turning back again vpon him an other way that which he had spoken euill he sheweth him his faulte and teacheth him to seeke a remeady For this exception If thou canst beleue is as much as if he should haue sayde Thou desirest me to helpe thee if I can doe any thing But thou shalt finde in me a fountaine of power that cannot be drawne drie if that thou bringest a measure of faith large enough Heereof may be gathered a profitable doctrine whiche generally belongeth vnto vs all The Lorde is not the lette that the great bountifulnesse of his goodnesse sloweth not from him vnto vs but it must be imputed to the narow straites of our faith that it stilleth downe to vs as it were drop after drop nay ofttimes we caÌ„not feele a drop because that our vnbeliefe stoppeth vp our heart But in vaine would some subtel men shew themselues heere as if Christ would teach that manne coulde beleeue of himself when as he had no other purpose then to cast vpon men the fault of their owne weakenesse so oft as they doe weaken the power of God by their owne vnbeliefe 23. All things are possible to him that beleueth It is not to be douted but that Christ taught that the fulnesse of al good things was giuen vnto him of his father and that any kinde of helpe cannot be hoped for from him alone otherwise then as from the very hand of God as if he shoulde haue sayd onely beleeue and thou shalt obtaine But howe faith shall obtaine any thing we shall see a little after 24. I beleeue Lord. He sayeth that he beleeueth and yet confesseth himselfe to be an vnbeleuer though these two seeme to be contrary yet there is no man which hath not the triall of it in himselfe for where as there is not a perfect faith any where it followeth that they are in part vnbeleeuers yet so God of his mercy pardoneth vs and accounteth vs faithful for that litle portioÌ„ of faith Yet it behoueth vs diligently to shake of the dregs of infidelitie which doe sticke in vs and to striue with them and to craue of the Lorde that he woulde correcte them and as oft as we are in this conflicte to flie to him to helpe vs. If we well consider what is giuen to euery man it shall easily appeare that there are very fewe that haue an excellent faith fewe that haue a meane faith and that the most haue but a small measure Mathewe 17. Mar. 9. Luke 17. 19. Then came the disciples to Iesus apart and sayde VVhy coulde not we cast him out 20. And Iesus sayd vnto them Because of your vnbeliefe for verily I say vnto you if yee haue faith as much as is a graine of mustard seede yee shall say vnto this mountaine remooue hence to yonder place and it shall remooue and nothing shall be vnpossible vnto you 21. Howe best this kinde goeth not out but by praier and fasting 28. And when he was come into the house his disciples asked him secreatly why could not we cast him out 29. And he sayd vnto them This kinde can by no other meanes come foorth but by prayer and fasting 5. And the Apostles sayde vnto the Lorde increase oure faith 6. And the Lord sayde if ye had faith as much as a graine of mustarde seede and shoulde say vnto this Mulberâ—e tree plucke thy selfe vppe by the rootes and plant thy selfe in the sea and it should euen obey you 19. Then came the Disciples The Disciples do maruell that the power which once they hadde is taken from them when as they depriued themselues therof through their owne fault Therefore Christ assigneth this want to their vnbeliefe and that sentence which he touched before he rehearseth againe and prosecuteth more at large that nothing is impossible to faith It is certaine that it is an hyperbolicall kinde of speache when as he sayth that by faith trees mountains shuld be remoued Yet the sum tendeth to this purpose that God will neuer leaue vs so that we would open the doore to his grace Neither is his meaning that God will giue what soeuer commeth rashly in our minde or thought nay when as nothing is more contrary to faith then the rash vnaduised vowes of our flesh it followeth that where faith raigneth euery thing is not confusedly desired but that which the Lorde alloweth Therefore this sobrietie must be holden that we desire not more then that which he hath promised vs and that our praiers be restrained to that rule he set downe If any man obiecte that the disciples knew not whether it pleased the Lord that the Lunatike should be healed the answer is ready that these things befell through their owne fault For Christ nowe speaketh of a speciall faith which had his secreat forces as the preseÌ„t matter required And this is that faith whereof Paule maketh mention in the 1. Cor. 12. 9. Then how came it to passe that the disciples were spoiled of that power of the spirite which they had before for the working of myracles but that they had choaked it with their owne slouthfulnesse But that which Christe spake of a perticular faith according to the circumstance
we are al voyde of the glory of God nothing shal be found in the law but cursing neither is there any other refuge for vs then to flie to the free gift of righteousnes Therfore Paul setteth down two sortes of righteousnes the one of the law the other of faith the first he placeth in works but the second in the meere grace of Christ. VVherby we gather that this answere of Christe was of righteousnes according to the law for it was mete that the yong man inquiring of the righteousnes of works shuld first be taught that no man is accouÌ„ted righteous but he that satisfieth y e law which is impossible y t he seing his own infirmity might flie to the refuge of faith Therefore I grauÌ„t sith god hath promised the reward of eternal life to the obseruers of his law this way were to be kept if the infirmity of our sleshe hindered vs not but the scripture teacheth that it is our fault so that it is necessary for vs to haue that by gift which we cannot obtain by merites If any man obiect that the righteousnes in the lawe is proposed to vs in vain wherto no man can at any time attain I answer it is not in vain be it is an instruction whereby we are lead vnto that righteousnes whiche is to be had by suite Therefore Paule where he saith that the Dooers of the lawe are iustified by the righteousnesse of the lawe excludeth all men Further this place abolysheth all those faigned deuices whiche the Papistes inueÌ„ted for the obtaining of saluation For they were not onely deceaued in that that they would binde God vnto them by theyr good works that he shuld saue them of dutie or of debt but while they prepare themselues to do good works the doctrine of the lawe not regarded they bend themselues to faigned deuotions as they call them not that they doe openly refuse the law of God but because they doe prefer the traditions of men farre before it But what saith Christ namely this worship only is approued of God which he prescribeth because that obedience is more acceptable to him then al their sacrifices Therfore who soeuer endeuoreth to frame his life to please Christe while the Papistes are occupied in their friuolous traditioÌ„s let him imploy al his endeuor in keeping the commandementes of the law 18. Thou shalt not kil It is meruaile when Christ would haue vs bound to the whole law why he onely toucheth the second table but he therfore doth it because that by the dueties of charity euery mans minde is best discerned what is in it Godlynes toward God is the chiefe but because that hypocrites doe often counterfeit the obseruation of the firste table they are best tryed by the second table Therefore we must knowe that Christe chose those commaundementes wherein appeareth a testimonie of true righteousnesse yet by that figure Synecdoche he noteth the whole by a parte There is no matter in that that he setteth the commaundement of honouring the parentes in the last place for hee regarded not to keepe the exact order Yet thys is worthy to be noted that hee putteth it in the second table least any man should bee deceaued by that errour of Iosephus who thought that it appertayned to the first table That which is after added in the end Thou shalt loue thy neyghbour is nothing diuerse from the former commaundements but is a general exposition of them al. 19. The young man sayd vnto him The law might haue bene dead to him when as he dreamed that he was so ryghteous for except he had flattered himselfe through hypocrisie this had beene a very good admonition towardes the learning of humilytie to see hys owne blottes and faultes in the glasse of the law But he being drunken with a foolysh boldenes carelesly boasted that hee had well discharged his duety euen from hys childhoode Paule confesseth that he was in the same case and that hee was perswaded that he so lyued so long as he knew not the force of the law but after that he felt the power of the law he was deadly wounded thereby Therefore Christes aunswere which followeth was directed to the affection of the man Yet Christ required nothing of him but the commaundementes of the law but because the simple rehearsall of them moued him nothing he discouereth in other words his secrete disease of couetousnes I graunt it is not commaunded in any place of the law that we should sell all but when as the end of the lawe is to drawe men to the denyall of themselues and expresly condemneth lust we see that Christ had no other purpose then to correct that false perswasion of the young man For if he had throughly known himselfe at the hearing of the law rehearsed he would haue confessed himselfe in daunger of Gods iudgment Now because the simple words of the law do not sufficiently coÌ„uince him of his guiltines he declareth the inward sense in other wordes For if Christ should now requyre any other thing besides the commaundements of the law he should be contrary to himselfe He taught euen now that perfect righteousnes was comprehended in the commaundementes of the law how therfore shuld it agree for him to reproue the law for default Further that protestation of Moses which I cited before hadde beene false Therfore Christes meaning was not that the yongman waÌ„â—ted one thing besides the obseruation of the law but one thing in the obseruation of the law For though the law doth in no place compell vs to sell all yet because it bringeth all our corrupt lustes to nothing because it teacheth vs to beare the crosse because it would haue vs to be ready to abyde hunger and penury the yong man is far from the ful obseruation of the same so loÌ„g as he is caried away with the loue of his riches And he saith one thing wanted because he had no neede to speak of whoredome and murther but he noteteth the speciall disease as if hee shoulde touch the byle with his finger And it is to be noted that hee dooth not only commaund him to sell but to giue to the poore for to reiect riches were of it self no vertue but a vaine ambition Crates the Theâ—an is coÌ„mended by the prophane hystoriographers because hee caste his money and what precious thing soeuer he had into the sea for that he thought he could not be safe except he destroyed his riches As though it hadde not beene better for him to haue bestowed that vppon others whiche he thought superfluous for himselfe Certeinelye when as charitye is the bond of perfection he that defraudeth himselfe and others of the vse of money deserueth no prayse Therefore Christ doth not simply coÌ„mend the felling but the lyberalitie in helping the poore Christe also vrgeth further the mortification of the flesh when hee saieth follow me For hee doth not onely commaund him to giue him his name but to putte hys shoulders
and passed by on the other side 33 Then a certeine Samaritan as he iourneied came neere vnto him and when he saw him he had compassion on him 34. And went to him and bound vp his woundes and powred in oyle and wine and putte him on his own beast brought him to an inne and made prouision for him 35 And on the morowe when he departed hee tooke out two pence and gaue them to the host said vnto him take care of him and whatsoeuer thou spendest more when I come againe I wil recompence thee 36. VVhich now of these three thinkest thou was neighbour vnto him y t fel amōg the theeues 37. And he said he that shewed mercy on him thē said Iesus to him goe and doe thou likewise Though those thinges which Matthew in the 22. chapter and Marke in the 12. doe reporte haue onely something in them like to this hystory and be not one yet I haue chosen to set it down in this place because that when Matthew and Marke doe say that this was the last question wherewith the Lord was tempted Luke maketh no mention of that matter And he seemeth to omit it of purpose because that he hadde reported it other where Yet I doe not saye that it is one and the same hystory for Luke hath some thinges diuerse from the other two They all agree in this that a Scribe moued this question to tempt Christe But hee whom Matthew and Mark do make report of at the length departeth well affected for he yeeldeth to Christes aunswere and sheweth a token of a mild spirit apt to be taught Note also that Christ likewise saith that he is not far from the kingdome of heauen But Luke bringeth in an obstinate man swelled with pride in whome there appeareth no token of repentaunce And it may be sayde without absurditie that this question of the true righteousnesse and obseruation of the lawe and of the rule of good lyfe was ofte moued to Christ. But whether Luke reporteth this in an other place or whether he pretermitted that other question because that former history was sufficiēt in respect of the doctrine the likenesse of the doctrine seemeth to require that I should confer the three Euangelists together Now it must bee considered what occasion moued this Scribe to aske this question of Christ which was because he was an interpreter of the law and was offended at the doctrine of the Gospel because he thought that the authoritie of Moses was thereby diminished But hee did it not so much of zeale to the law as that hee tooke it disdainefully that hys maister should lose any honour Therefore hee demaundeth of Christe whether he would professe any thing more perfecte then the lawe For though hee vttereth not this in wordes yet his captious question tendeth to this to bring Christ to be hated of the people Further Mathew and Marke doe not attribute this subtiltie to one man onely but they do teach that the matter was done by agreement and that one was chosen out of the whole company who seemed to excell the reste in witte and learning Luke also doth somewhat differ from Matthewe and Marke in the manner of mouing the question For in him the Scribe demaundeth what men should doe to attaine eternall life and in the other two what is the greatest commaundement in the law Ye◠it is to one end for hee assaulteth Christ subtilly so that if hee could draw any thing out of hys mouth that differed from the law he might shake him vp as an Apostata and an aucthour of wicked backsliding LV. 26. VVhat is written in the law He heareth another maner of aunswere of Christ then he looked for And Christe shewed no other rule of a holy righteous life thē that which was deliuered in the law of Moses because that the chiefe perfection of righteousnesse is contayned vnder the perfect loue of God and of our neighbours Yet it muste be noted that Christ spake here of the meanes to obtaine saluation according to the question that was moued to him For he doth not plainely teach here as he doth otherwhere how men shoulde come to eternall lyfe but how they shoulde liue that they might be accounted righteous before God It is euident that the law teacheth men howe they shoulde frame theyr lyfe to purchase their owne saluation before God But that the law can do nothing but condemn and is therfore called the doctrine of death and is saide to encrease transgressions Rom. 7. 13. the fault is not in the doctrine but in vs because it is impossible for vs to performe that which he commaundeth Therefore though no manne is iustified by the law yet the law it selfe containeth the chiefe righteousnesse for it doth not deceitfully promise saluation to them that follow the same if any man doth fullye obserue whatsoeuer it commaundeth Neyther should this manner of teaching seeme absurd to vs that God should first require a righteousnes of workes and shoulde after offer it freelye without good workes because it is necessarye for men to acknowledge theyr owne iust damnation that they might be driuen to flye to the mercy of God Therfore Paule dooth compare both the righteousnesses togeather Rom. 10. 5. that we might know that God iustifieth vs freelye beecause we haue no righteousnesse of our owne But Christ applyed himselfe in this aunswere to the Lawyer and had respect to the manner of the question mooued For he demaunded not whence they should seeke their saluation but by what works it should be attained MAT. 38. Thou shalt loue the Lorde Marke setteth downe a preface and saieth that the God of Israel is the only Lord. In which words GOD would sette forth the authority of the law two wayes For this should be both a sharpe spurre to stirre vs vp to worship God while wee are certeinly perswaded that we worshippe the true maker of heauen earth for doubting dooth naturallye make vs slouthfull and it dooth sweetely allure vs to loue him because that hee adopteth vs of hys free grace to be his people Therefore least the Iewes should be afrayde as it commonly vseth to be in thinges that are doubtfull they heare that the true and onely GOD prescribeth them this rule for them to liue by And least that distrust should draw them backe God commeth to them familiarly and commendeth his free couenaunt vnto them Yet notwithstanding it is not to be doubted but that God would make himselfe known from all Idolles least the Iewes should be drawne away but shuld keepe themselues in the true worshyppe of him alone But nowe if no vncerteinety canne hynder the miserable Idolaters from following their loue with a madde heate what excuse shall the hearers of the Law haue if they become slouthfull when God hath reuealed himselfe vnto them That then which followeth is a briefe summe of the lawe which Moses also setteth downe For when as the lawe was deuided into Tables of the
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
God Vppon this condition hee became man and came into the world that by the sacrifice of his death he might recoÌ„cile meÌ„ to God the father Therfore y t he might be shewed to be the son of God it was necessarye for him to hang vpon the crosse Now these reprobates do deny the redeemer to be in the place of the son of God except he descending froÌ„ the crosse shuld renounce the coÌ„mandement of the father and reiecting the washing away of sins should cast off the office laid vpon by God But let vs hereby learn to strengthen our faith because that the son of God for the work of our saluation woulde remaine fastened to the crosse vntil that partly with most cruel tormeÌ„ts of the flesh partly with horrible anguishes of the spirite hee should suffer death it self And least it shuld befall to vs to tempt God in like maner as we see these men did let vs suffer God so oft as it shal so seeme good vnto him to hide his power that againe according to his owne pleasure he may execute the same conueniently There appeareth the same wickednes in the other obiection which presently followeth If he be the king of Israel let him now come down from the crosse and we wil beleeue him For it was not meete for theÌ„ to accept of any other king but such a one as was described by the Prophets But Isaiah expresly 53. and Zachariah 9. 9. doe describe Christ to be without forme afflicted condemned accursed broken poore contemned before that he shuld enter into his roial throne Therfore the Iewes do preposterously desire one vnlike to him whome they would acknowledge for a king for so they doe declare that they haue no regard of that king whom God had promised to giue theÌ„ But on the contrary side that our faith may wholly be reposed in Christ let vs seeke for help in his crosse For hee cannot otherwise be accounted for the lawful king of Israel but by perfourming all the partes of a Redeemer And hereby we doe gather howe daungerous a thing it is by wandring after our own deuises to depart froÌ„ the word of God For because that y e Iewes imagined to haue such a king as their wit had deuised theÌ„ they refused Christ crucified because they thought it an absurd thing to beleeue in him but to vs it is the best chief reason of our beleefe beecause that for our cause he willingly submitted himself to the ignominy of the crosse 42. He saued others This vnthankfulnes is not to be excused that they being offended with the present abasing of Christ do make no account of al those miracles which he before had wrought in their sight They do coÌ„fesse that he hadde saued others by what power or by what meanes VVhy do they not at the least in this behalf reuereÌ„ce the manifest work of God But because they do malitiously choake yea as much as lyeth in them they do endeuour to quench the light of God which shone in the miracles they are vnworthy to iudge aright of the infirmity of the crosse Beecause Christe dooth not presently deliuer himself from death they do vpbraid him of weaknes And this is too vsuall amongst all the wicked to measure the power of God by that which is presently seene that whatsoeuer he doth not they think he cannot do and therefore they doe charge him of weaknes so oft as he doth not obey their peruerse desire But lette vs note that Christe when hee easily could did not presently deliuer himself from death but because he would not And why doth he for a time neglect his own sauegard but because he had more regarde of the saluatioÌ„ of vs al Why wold he not deliuer himself but that he might deliuer vs al Therfore we see that those things which do make well to the edificatioÌ„ of our faith the Iewes through their owne malice drew to the maintenance of their vnbeliefe 43. He trusteth in God Sathan hath as I said before this most sharpe dort of temptation while hee faineth that God forgetteth vs because that he doth not helpe vs speedily and in the very point of time For when god waiteth vpon the saluation of his children and doth not only help them in time conuenient but also preuenteth their necessity as the scripture doth euery wher declare he seemeth not to loue theÌ„ whom he helpeth not And so by this logicke he leadeth vs into despaire that we do trust in the loue of God in vaine where his helpe doth not appeare openly And as he prompteth our mindes with this kind of fallacie so he suborneth his ministers which shall argue that God hath no regard of our sauegard but reiecteth vs because hee deferreth his help Therfore it behoueth vs to refuse this argument as faulty that they are not beloued of God whoÌ„ he seemeth to forsake for a time Nay there were nothing more absurd then to tie his loue to euery point of time God promiseth that he will be our deliuerer but if somtime hee shuld seeme to winke in our aduersities the delaye muste be borne with patience VVherfore it is contrary to the nature of faith for them to vrge that aduerb now whom God by the crosse and troubles frameth to patience and stirreth vp to praiers and to call vpon his name when as these are rather testimonies of his fatherlye loue as the Apostle in the Epistle to the Hebrewes 12. 6. declareth And this was especiallye to be seene in Christ though he was the beloued son yet was hee not deliuered from death vntil he had borne the punishmeÌ„t due to vs for by that price were we redeemed to saluation VVherefore the Priests againe do deale peruersly when they doe conclude that he is not the Son because that he supplieth that roum appointed him of his father 44. That same also the theeues cast in his teeth Matthew and Marke by Synecdoche doe attribute that to the theeues which was proper onelye to one of them as it appeareth by Luke Neyther may this speache seeme straunge for the two Euangelistes hadde no other purpose then to declare that Christe was rayled vppon on euerye side so that euen the theeues spared him not nowe when hee was halfe deade Euen as Dauid in the Psalm 22. 7. 8. beewayling his calamities doth thereof â—â—ke occasion to amplifie the greeuousnes of them for that he was made the shame of all men and the contempt of the people And though they doe omitte a history worthy to bee remembred which Luke reporteth of the other theefe yet there is no absurdity in that which they doe say that Christ was derided of all yea euen of the very theeues For it is not spoken of euery perticuler person but of that kind of men Nowe therefore let vs come to Luke LV. 39. And one of the euil doers By this reproach which the Son of God suffered of the theefe great honour is gotten for vs amongst the
chap. 51. For hee woulde haue this faining accounted amongest the Tropes and Figures then amongest the Parables and Morall hystories But this one thynge doeth fatisfie me as Christe for a time couered the eyes of them wyth whome he spake that he shewing himselfe as in the person of a straunger they might accounte him as a common guest so the purpose of going further which for that time he pretended was not a faininge of an other matter then that which in deede he was about to doe but because that he woulde not discouer the maner of his departure for no manne will deny but that he was then to goe further for he was then separated from the company of men So he deceiued not his disciples by this faining but held them somewhile in suspence vntill the ful time of his manifestation were come VVherefore they doe deale too preposterouslye who do make him to be their patrone for lying and by his example we haue no more colour to dissemble in anythinge then to imitate his diuine power in closing the eyes of them which see VVherefore there is no safer a way then to holde the prescript rule of speakinge truely and simplie Not that the Lorde at any time disobeyed his fathers lawe but he without bindinge himselfe to the literall priest performed the simple meaning of the lawe and the weakenesse of our senses doe neede an other bridle 30. Hee tooke breade Augustine and diuers others with him thoughte that Christ tooke not the bread which he reached as to be an ordinarie bread to be eaten but for an holy signe of his body And this is plausible to be spoken that the Lord shoulde be then knowen in the spirituall glasse of the supper for the disciples looking vppon him with corporall eyes knewe him not But because this coniecture hath no probable token for the proofe of it I doe rather take Lukes woordes more simply that Christ taking bread in his hands after his maner he gaue thankes And it appeareth that he vsed a special order of prayer to the which he knew that his disciples had beene familiarly accustomed that they by this note being admonished might stirre vp their senses In the meane season lette vs learne by the masters example so ofte as wee doe eate breade to giue thankes to him who is the authour of life for that putteth a difference betweene vs and prophane men Mathewe Marke 16 Luke 24.  13. And they went tolde it to the remnant but they beleeued them not 14. Finally he appeared vnto the eleuen aâ— they sate togither and reprooued theÌ„ of their vnbeliefe hardnesse of heart because they beleeued not them whiche had seene him 31. Then their eyes were opened and they knewe him but he was taken out of their sight 32. And they sayd betweene themselues Did not our hearts burne within vs while he talked with vs by the waye and when hee opened to vs the Scriptures 33. And they rose vp the same houre and returned to Hierusalem and founde the eleuen gathered togither and them that were with them 34. VVhich sayde The Lord is risen in deede and hath appeared to Symon 35. Then they tolde what things were done in the way and how he was knowen of them in breaking of breade 36. And as they spake these things Iesus himselfe stoode in the middes of them and sayde vnto them Peace be to you 37. But they were abashed and afraide supposinge that they had seene a spirite 38. Then he sayd vnto them why are ye troubledâ— and wherefore do doubts arise in your hearts 39. Beholde my handes and my feete for it is I my selfe handle mee and see for a spirite hath not fleshe and bones at yee see me haue 40. And when he had thus spoken he shewed them his handes and feete 31. And their eyes were opened By these woordes we are taught that there was no Metamorphosis in Christ that he shoulde daâ—ell mens eyes with varietie of shapes according as the Poets do imagine their Proteus but the fault was rather in the eyes of them which loked because they were holdeÌ„ As shortly after he vanished not away from before the same eyes because that his body was of it self inuisible but because that God withdrawing his force their sight was dulled And it is no maruel that christ should assoone as he was knowen sodainly vanish away for it was nothing needefull that he should be seene any longer least that they as of themselues they were too much bent to the earth shuld desire to draw him againe to an earthly life Therfore so farre as was necessary to testifie the resurrection he reuealed himselfe to be seene and by his sodaine departure he taught that he shoulde be soughte otherwhere then in the world for the ascending into heauen was the fulfilling of the new life 32. Did not our heart The knowledge of Christ so wrought that the disciples had a liuely feeling of that secreat and hidden grace of the spirite wherwith they wer before endued For god ofttimes so worketh in his that for a time they know not the force of the spirite whereof they are not yet void or at the least so as they cannot distinctly know the same but they haue only a feeling of it by a secreat instincte So the disciples had before conceiued a zeale but without feeling which they doe nowe remember now since that Christ is made known vnto them they do at the length begin to consider that grace which they had before wythout tast of the same they do perceiue that they had beene very blockish For they do reproue theÌ„selues of slouth as if they should say How came it to passe that we knew him not while he talked with vs for when he pierced into our hearts we should haue marked who it had beene But they do not simply by this naked signe gather that he was christ because that his speach was effectual to enflame their minds but because they do giue vnto him the honor that while he spake with his mouth their harts also burnt within them through the heat of the spirit Paul verely reioyceth 2. Cor. 3. 6. that the ministery of the spirite was giuen vnto him the scripture doth oft times adorn the ministers of the word with these titles that they do conuert the harts lighten the mindes renue men that they may become pure and holy sacrifices but then it doeth not declare what they shall doe by their owne power but rather what the Lorde shall woorke by them But both these are to be founde togither in one Christ to vtter the outward voyce and effectually to frame the heartes to obedience of faith And it is not to be doubted but y t he then wrought a singuler woorke in the heartes of them two that they at the lengthe might feele a diuine heat inspired into them by him while he spake For though the woorde of God is alwayes fire yet the firye force did
the Euangelist addeth immediatly after that they are made the sonnes of God not by the proper will of the flesh but when as they are borne of God And if faith doe regenerate vs that we may bee the sonnes of God and God doe inspire the same faith from heauen it is most manifest that Christe doth not only offer vs the grace of adoption potentially but euen actually as they say And truly the Grecians doe sometimes take exousia for axioma because the sense doth best agree with this place And the circumlocution which the Euangelist vseth is of greater force to set foorth the excellencie of grace then if hee had saide in one worde that all those that beleeue in Christe are made by him the sonnes of God For hee speaketh in this place of the vnclean and prophane who being condēned of perpetuall ignominy did lye in the shadowe of death Therefore Christ shewed a wonderfull token of his grace that he vouchsafed to extoll suche vnto this honour that they shoulde begin sodainely to be the sonnes of God And the Euangeliste extolleth the greatnesse of this benefite woorthily as doth Paule also Ephesians 2. 4. But and if the common signification of the word do please any man better yet notwithstanding the Euangelist doth not make power a certaine middle facultie which may take away the full and perfect effecte but hee meaneth rather that Christe gaue vnto the vncleane and vncircumcised that which seemed to bee vnpossible For there was an vncredible alteration of thinges wrought at that time when Christe raysed vp to God children of stones Therefore power is that sufficiencie whereof Paule maketh mention Col. 1. 12. where hee giueth thankes to God who hath made vs fit to be partakers of the lot of the saintes VVho beleeue in his name Hee noteth briefly the maner howe to receiue Christe namely when wee beleeue in him Therefore beeing ingrafted into Christe by faith wee obteine the right of adoption that wee may bee the sonnes of God And truely seeing hee is the onlie sonne of God this honour doth in no case appertaine vnto vs saue only so farre foorth as wee are his members Againe that vaine surmise concerning power is refuted out of this place The Euangelist sayth that this power is giuen to those who doe nowe alreadie beleeue and it is certaine that they are now the children of God in deede Therefore they doe derogate too much from faith who say that a man doth obtain this thing only by beleeuing to be made the childe of God if hee will because they put a suspenced power insteede of the present effect There appeareth a grosser contrarietie in that which followeth immediatelie The Euangelist saith nowe that they are borne of GOD who beleeue Therefore there is not onely an habilitie to choose offered seeing that they doe nowe obtaine that selfe same thing about which they are occupyed And although the Hebretians doe oftentimes take name for power yet there is heere a relation vnto the doctrine of the Gospel For we doe then rightly beleeue in Christe when he is preached vnto vs I speake of the ordinarie meanes whereby the Lorde bringeth vs vnto faith And this must be diligently noted because many men do foolishly forge to themselues a confused faith without any vnderstanding of doctrine Like as amongest the Papistes there is nothing more common then this woorde beleeue whereas notwithstanding there is no knowledge of Christe by the hearing of the Gospel Therfore Christ offereth himselfe vnto vs by the Gospell but we receiue him by faith 13 VVho are not borne of blood Willingly doe I embrace the opinion of those who thinke that the Euangelist toucheth heere by the way the wicked boldnesse and confidence of the Iewes They had alwayes in their mouth the worthinesse of their stocke as if they who discende of an holy progenie were naturally holy And they might worthily haue bragged of the stock of Abrahā if so be it they had bin the lawfull sons of Abraham and not degenerate children but the boasting of faith arrogateth nothing at all to the carnall begetting but it acknowledgeth that it hath receiued all that goodnesse whiche it hath of the grace of God alone Therefore Iohn saith that the Gentiles who beleeue in Christ who were before vncleane are borne the sonnes of God not of the wombe but they are fashioned againe by God that they may begin to bee He seemeth to haue put blooddes in the plurall number to the ende hee might the better expresse the long succession of the stocke For this was a part of the Iewish boasting that they were able directly to proue that they came from the patriarkes by a continuall course The will of the fleshe and of man Doe signifie all one thing in my iudgement For I see no cause why fleshe shoulde be taken for the woman as manie doe thinke with Augustine But rather in this that the Euangeliste repeateth one thing in diuers wordes hee beateth in the same the better and imprinteth it more deepely in mens myndes And although he doe properly respect the Iewes who dyd bragge of the fleshe yet may there a generall doctrine be gathered out of this place that this is not proper to our nature neither doth it proceede from vs that wee are accounted the children of God but because the Lorde of his owne wyll that is of his free loue begate vs. Heereupon it followeth first that faith proceedeth not from vs but that it is a fruite of spirituall regeneration For the Euangelist saith that no man can beleeue vnlesse hee be begotten of God therefore faith is an heauenly gift Secondly that faith is not a colde and bare knowledge sithence none can beleeue but hee that is fashioned againe by the spirite of God Notwithstanding it seemeth that the Euangelist dealeth disorderly in putting regeneration before faith seeing that it is rather an effect of faith and therefore to bee set after hym I answeare that both of them doe very well agree because we doe both conceiue the incorruptible seed by faith wherby we are borne againe into a newe and diuine life and yet notwithstanding faith is a worke of the holy ghost who dwelleth in the sonnes of God alone Therefore in diuers respectes faith is a part of our regeneration and an entrance into the kingdome of God that it may number vs amongest his children For whereas the spirite doth illuminate our mindes that doth now appertaine vnto the renuing of vs. By this meanes faith doth flowe from regeneration as from a fountaine But because we receiue Christ by the same faith who doth sanctifie vs by his holy spirite therefore it is saide to be the beginning of our adoption Although there may another more plaine redie distinction be brought For when the Lorde inspireth faith hee begetteth vs againe secretely by a secrete meanes which we knowe not And beeing indued with faith we lay holde vpon with a liuely feeling of the
the Scripture and the woordes whiche Iesus spake 18 VVhat signe doest thou shewe vs VVhereas none in so great a multitude none of the cattell sellers none of the money changers laid hands vpon him and driue him away violently we may hereby gather that they were all smitten of God so that being afraid they stood all amazed Therefore vnlesse they had been altogether blinded this was myracle euident enough in that one against many one vnarmed against valiant men an vnknowen man against so great Princes durst venture to doe so great an acte For why did they not resist him seeing they were farre his superiours saue only that their handes fayled aâ—d were as it were broken Yet haue they some cause to aske him a question For it is not for euery man by and by to make an alteration yf any thing be corrupt and displeasant in the Temple Truely it is free for al men to condemne corruptions but if a priuate person set hande to take away the same he shall bee accused of rashnesse Because they had taken it vp for a custome to sell in the Temple and Christe did take in hand a new and vnaccustomed thing they doe by good right require that he proue that hee was sent of God For they take vnto them that maxima and grounde that it is not lawfull to chaunge any thyng in a publike administration without a certaine calling and commandement from god But in the other they erred in that they woulde not allowe the calling of Christe vnlesse he shewed a myracle For neyther was that a thing which the Prophets and other the seruaunts of God had alwayes vsed to shew signes or work wonders neyther did God binde hymself vnto this necessitie Therefore they do wickedly appoynt God a law in asking a signe VVhereas the Euangelist saith that the Iewes did aske the question without doubt hee meaneth by them the multitude that stoode there and as it were the whole bodye of the Churche as if he shoulde say that it was not one or two that said thus but the people 19 Destroy this Temple It is an Allegoricall kinde of speeche and Christe spake thus darkly of set purpose because hee thought they were not worthie of a plaine answere Like as he doth testifie in another place that he speaketh in parables vnto those which cannot vnderstande the secretes of the kingdome of heauen And first hee denyeth vnto them the signe which they requyred eyther because it would haue been fruitlesse or els because he knewe that it was no fit time Hee did also sometimes graunt something vnto their importunate prayers Therefore it must needes bee that there was now some great let which made him refuse to doe this Yet in the meane season he giueth them to vnderstande that his power shoulde be approued and established by no common myracle least they shoulde thereby excuse themselues For there coulde no greater testimonie of Christe his diuine power be desired then his resurrection from the dead But hee doth insinuate the same figuratiuely because he doth not vouchsafe to make them a flatte promise To be briefe he handeleth the vnbeleeuing as they deserue and doth also acquit himselfe of all contempt It was not yet euident that they were obstinate but Christe knew well enough how they were affected But heere may this question bee asked seeing that hee dyd so manye and diuers myracles whye he toucheth one only in this place I aunsweare that he concealed all the other myracles because his resurrection alone was sufficient to stoppe theyr mouthes withall Secondly because hee would not set the power of GOD before them to be mocked and laughed at of them For euen for this cause did hee speake Allegorically of the glorye of his resurrection Thirdly I say that hee vttered that which was fit for his matter For by these woordes doth he shew that hee had all authoritie and power ouer the Temple seeyng that hee is able to doe so muche in the buylding of the true Temple of GOD. And although hee applyeth this woorde Temple vnto the circuÌ„stance of the matter yet is the body of Christ called a Temple fitly and conueniently Euery one of our bodies is called a Tabernacle because the soule doeth dwell therein but the body of Christe was the house of his Diuinitie For wee knowe that the sonne of GOD did so put vppon him our nature that the eternall maiestie of GOD dyd dwell in the fleshe whiche hee tooke as in a Sanctuarie And whereas Nestorius did abuse this place that he might prooue that one and the same Christe was not both God and man it may easily be refuted for hee gathered it thus the sonne of GOD dwelte in the fleshe as in a Temple therefore they were two diuers natures so that one and the same coulde in no case bee both God and man But this Argument may bee applyed vnto men for it shall followe that hee is not one man whose soule dwelleth in the bodye as in a Tabernacle Therefore this phrase is foolishly wrested to take away the vnitie of person in Christe iudgement we must stande Moreouer this faith did onely depend vpon myracles it had as yet taken no roote in the Gospel so that it could neither be stedfast nor stable The childreÌ„ of God indeed are holpeÌ„ with miracles that they may come to faith but that is not yet truely to beleeue wheÌ„ they do maruel at the power of God so y t they beleeue simply that the doctrine is true but they do not submit theÌ„selues througly vnto the same Therefore whereas mention is made generally of faith let vs know that there is a certaine faith which is onely apprehended with the minde and doth afterward easily vanish away because it is not fastened in the hearte And that is the same which Iames calleth a dead faith but true faith doth alwayes rest vpon the spirite of regeneration Note that the workes of God are not alike fruitefull in all menâ— for they do bring som vnto God they strike othersom only with a blind motion so that they doe mark the power of God but yet they cease not to wander in their cogitations 24 But Iesus did not commit VVhereas certaine doe expound it that Christe did take heede of them because he knew that they were not honest and faithfull they seeme not to mee to expresse the Euangelist his meaning sufficiently And that also whiche Augustine bringeth concerning those that are to bee instructed in the principles of religion is farre more vnconuenient This is rather in my iudgement the meaning of the Euangelist that Christe did not account them as his true Disciples but that they were contemned as friuolous and light persons VVe must diligently note this place y t all they which do professe that they are of Christe are not accounted to be such in his sight But we must also adde the reason which followeth immediately because he knew all men There is nothing
a certaine beginning of the last resurrection Furthermore because it conteineth all mankinde hee doth by and by distinguish betwene the elect and the reprobate VVhich partition doth declare that as the reprobate are now cited vnto iudgement by the voyce of Christ so they shal be once brought by the same voice and be presented before his iudgement seate But why doth hee only name those who are shut vp in the graues as if others shoulde not be partakers of the resurrectiō whether they perished by shipwrack or were deuoured of beasts or were consumed to ashes because the dead vse commonly to be buried he vnderstandeth by Synecdoche all those who dyed long agoe And this is more forcible then if he had said the dead only For the sepulchre doth as 〈◊〉 it were withdrawe those from the world whom death hath alreadie depriued of breath and light The voyce of the sonne of God doth signifie the sound of the trumpet which shall sounde at the commandement and through the power of Christ. For whereas the Angell shal be the cryer or apparitour 1. The. 4. 16. That is no let why that may not be attributed vnto the iudge which is doone through his authoritie and as it were in his person 29 They that haue done good Hee pointeth out the faithfull by good workes like as hee teacheth that the tree is knowen by his fruite Mat. 7. 19. 20. And he commendeth their good workes which they began to doe after they were called For the thiefe vnto whom Christe promised life vpon the crosse who was giuen vnto wicked facts during his whole life doth euen at the last gaspe as it were desire to do that which was right And because he is borne againe a new man and of the bondslaue of sinne beginneth to be the seruante of righteousnesse all the former course of his life was neuer called to an account before God Moreouer euen those sinnes with the gyltinesse wherof the faithfull doe binde them selues dayly are not imputed vnto them Fo◠there was neuer any in the worlde who without pardon can be iudged to haue liued well Yea there shall no worke at all be accounted a good worke saue that whose faultes God doth pardon seeing they are al vnperfect and corrupt Therfore they are called in this place doers of good workes whom Paul calleth studious or zealous of the fame And this estimation dependeth vpon the fatherly mercifulnesse of God who doth freely allow that which did deserue to be reiected VVhereas the papists doe gather out of these places that eternall life is repayed vnto the merites of workes it is easily refuted For Christ doth not intreate of the cause of saluation but he doth only distinguish the elect from the reprobate by their marke And this doth he that he may exhort inuite his children vnto holinesse and innocencie Indeede wee doe not denie that faith which iustifieth vs is ioyned with the desire of liuing well and righteously but we do only teach that our hope can rest no where els saue only in the mercy of God 30 I can do nothing of my selfe as I heare I iudge and my iudgement is iust because I doe not seeke my will but the will of the father who sent me 31 If I testifie of my selfe my testimonie is not true 32 There is another who doth testifie of me and I knowe that the testimonie is true which he doth testifie of mee 30 I can do nothing of my selfe It were superfluous in this place to dispute subtilly whether the sonne of God can do that of himselfe or by the help of some other which belongeth vnto his eternall diuinitie neyther would he haue vs to be occupied about such subtile matters Therefore there was no cause why the old fathers should so trouble thēselues about the refuting of y e false slander of Arrius that knaue did obiect that the sonne is not equall with the father because hee can doe nothing of himselfe The holy men doe answere that the sonne doth by good right acknowledge that he hath receiued of the father whatsoeuer hee hath of whome in respect of person he taketh his beginning But first of al Christ doth not here speake of his bare diuinitie but as he was clothed with our slesh he teacheth that he is not to be esteemed according to the outward shewe because he hath some higher thing then man Secondly we must marke with whom he hath to doe It was his intent to refute the Iewes who did goe about to set him against God Therefore he denyeth that he doth any thing according to the manner of men because he hath God to be his guide and gouernour who dwelleth in him VVe must alwayes remember this that so often as Christ doth speake of him selfe he taketh only to himselfe that which is proper to man because he hath respect vnto the Iewes who did falsly say that he was as one of the common sort of men In like sort whatsoeuer is aboue man that doeth he referre vnto the father This worde iudge doth properly belong vnto the doctrine yet doth it also appertaine vnto all the administration As if he should say that he hath the father to bee his authour in all thinges that his will is vnto him as a rule and that therefore hee is a reuenger And my iudgement is true He concludeth that his woordes and deedes are not to be reprehended because he suffereth not himselfe to doe any thing but that which his father commaundeth him For that ought to be sure and certaine without all controuersie that all that is right what soeuer doth spring and flow from God This modestie ought to be the first maxima of godlinesse amongest vs so reuerently to thinke of the workes and worde of God that the name of God only ought to be sufficient to proue his iustice and righteousnesse but there bee but a fewe founde who can be persuaded that God is iust vnlesse they be compelled I graunt that God doth shewe vnto vs his righteousnesse by experience but to restraine the same vnto the sense of our flesh so that we can think no otherwise of the same then our wit doth tel vs is too licentious impietie Let this then bee a certaine and vndoubted consequent that that is right and true whatsoeuer is of God and that it cannot be but that god must be true in all his wordes iust and righteous in all his workes wee are also taught that this is the only way to doe well to take nothing in hande vnlesse God be our guide and helper And if the whole worlde do ryse against vs afterwarde let this inuincible defense suffice vs that he erreth not that followeth God Because I seeke not mine owne will Christe doth not in this place set his owne will against his fathers will as being contrarie things but doth onely refute their vaine surmise who thought that he was rather enforced with humane boldnesse thē gouerned with the
For they had no true and lawfull reason to render why they did so because they sought in Christ another thing then Christe himselfe Therefore this fault is noted in them that they seeke Christe for their bellies sake and not because of the myracles And yet it cannot be denyed but that they had respect vnto the myracle Yea the Euangelist saide before that they were mooued with the myracles to followe Christ but because they did abuse the myracles vnto a straunge end he doth worthily cast in their teeth that they haue greater respect vnto their bellie then vnto the myracles as if he should say that they did not goe forward in the workes of God as they ought For this had beene true profiting so to haue acknowledged Christe to bee the Messias that they should haue giuen themselues to be taught and gouerned by him and to haue gone toward the heauenly kingdome of GOD he beeing their guide But they looke for no more at his hands but to bee well in this world Furthermore this is to spoyle Christe of his principall power For he was giuen of the father for this cause and he reuealed himselfe vnto meÌ„ for this cause that he may reforme those who were endowed with the holy ghost according to the Image of God that he may leade them into euerlasting life being clothed with his righteousnes Therfore it skilleth much what we respect in Christ his myracles For he y t doth not desire to attaine vnto the kingdome of God but sticketh fast in the commodities of this present life he seeketh no other thing but to fill his bellie Like as at this day many would gladly embrace the Gospel if beeing voide of the bitternes of the crosse it did only bring with it the delights of the flesh Yea we see many offer themselues to serue Christ that they may liue more merily and freely Some for hope of gain some for feare some for their sakes whome they will please doe professe themselues to be Christ his disciples Therefore this is the chiefest thyng in the seeking of Christ that contemning the worlde we seeke the kingdome of God and the righteousnesse thereof But because men are well persuaded of themselues and do assure themselues that they seek Christ very well when as they corrupt his whole power Christ after his accustomed manner doth double the word verilie as if hee would by an oathe bring to light the vice which lyeth hid vnder our hypocrisie 27 VVorke He teacheth whereunto he would haue his whâ—lie bent namely vnto eternall life but because by reason of the grâ—ssenes of nature we are alwayes addicted vnto earthly thinges therefore he doth first correct that disease which is ingendered in vs before he sheweth what we must doe This doctrine had been simple and plaine labour for the incorruptible meate but because he knew that mens senses are tyed vnto earthly cares he doth first of all commaund them to acquit themselues of these snares that they may arise vp into heauen not that he forbiddeth those that be his to labour that they may get themselues dayly foode but he telleth them that they must preferre the heaueÌ„ly life before the earthly because this is the only cause of liuing to the godly that being as strangers in the world they may make hast into the heauenly countrie Secondly wee must marke the drift of this place because they do corrupt the power of Christ who are addicted to their belly and earthly thinges hee sheweth what we ought to seeke in hym and for what cause we ought to seeke him And he vseth such metaphors as are agreeable vnto the circumstance of the communication If there had been no mention made of meate he might haue said without vsing any figure it behoueth you setting aside the care of the worlde to striue to attaine vnto the heauenly life but because they run to meate like beastes Christ frameth his speech metaphorically and calleth all that meate whatsoeuer doth appertaine vnto newnes of life VVe know that our soules are fed with the doctrine of the Gospel whilest that it worketh effectually in vs through the power of the spirite Therefore seeing that faith is the life of the soule what things soeuer do nourish further faith they are compared to meate Hee calleth this kinde of meate vncorruptible and he saith that it remaineth vnto eternall life that we may know that our soules are not fed for a day but that they are brought vp vnto the hope of blessed immortalitie because the Lord beginneth the worke of our saluation that he may finish it vntyll the day of Christ. Therefore it is meet that we receiue the giftes of the spirite that they may be to kens and pledges of eternall life For although the reprobate doe oftentimes refuse this meate hauing tasted thereof so that it doth not remaine in them yet doe the faithfull perceiue this force of the soule abiding when as they do perceiue that force of the spirite which is neuer fraile in his giftes yea which neuer falleth away Their reason is friuolous who gather out of the word worke that we doe merite euerlasting life by workes For Christ as we haue said doth figuratiuely exhort men to applie their studies vnto the meditating vpon the heauenly life whereas they are wont otherwise to bee set wholy vpon the worlde And Christ remoueth all doubt when he saith that he giueth this meate For no man doth obtain that by his own industrie which he hath of his gifte There is some shew of contrarietie these words yet these two things do easily agree together that the spirituall meat of the soule is the free gift of Christ and that it standeth vs vpon to endeuour to be made partakers of this so great a good thing For him hath God the father sealed He confirmeth the sentence next going before because he is appointed by his father to this end The old writers did falsly wrest this place vnto the diuine essence of Christ as if he were said to be sealed because he is the print and expresse image of the father For he doth not intreat in this place subtilly of his eternall essence but what is commanded and inioyned him what is his office and furthermore what we must hope for at his hands Furthermore the fit metaphor alludeth vnto the auncient custome for they sealed that with ringes which they would establish with their authoritie So Christ that he may not seem to take any thing to himselfe affirmeth that this office was laide vpon him by his father and that this decree of his father was reuealed as it were with a grauen seale The summe is seeing that it is not euerie mans office to feed y e soules with vncorruptible meat Christ commeth foorth promising himselfe to be the authour of so great a good thing he addeth moreouer that he is approued of God that he was sent vnto men with this marke of the seale Hereupon it foloweth that
false doctrines against the Gospell and all false Prophetes against the godly teachers Moreouer this sentence is extended euen vnto the Gentiles and that not vnfitly that whosoeuer from the beginning of the world haue professed themselues to bee teachers and haue not studied to gather the sheepe vnto Christe they haue abused this title to destroy soules This doth in no ease appertaine vnto Moses the Prophetes who dyd only intende this to establish the kingdome of Christe For wee must note that in the wordes of Christ contrarie thinges are conferred togeather But there shall bee so small disagreement founde betweene the lawe and the Gospell that the lawe is nothing els but a preparation vnto the Gospel To conclude Christe doeth testifie that all doctrines whereby the worlde was led away from him were so many deadly plagues because without him there is nothing but horrible scattering abroad In y e mean season we see what account God maketh of antiquitie what account we ought to make thereof so often as it is as it were set against Christ For least any man should be moued because there haue been teachers in all ages who haue cared for nothing lesse then to directe men vnto Christ Christ himselfe doth expresly set downe that it skilleth not how many such there haue been or how long ago it was since they began to come abroad because this is to be considered that there is but one only gate which being left they are theeues which dig through y e walleâ— or make hoales But the sheepe hearde them not Hee doth now more plainely confirme that which he spake euen nowe vnder the forme of an allegorie namely that they were not of the Church of God which were led away out of the way by seducers This is said for this cause first least when we see a great multitude of those which goe astray we should delight to perish by their example and secondly least we stumble when God giueth the reynes vnto seducers to deceiue manie For doubtlesse this is no small comfort or slender matter of hope when as wee knowe that Christ hath alwayes defended his sheepe amongest manifolde inuasions and lyinges in wayte of wolues and robbers with his faithfull ayd least any one shoulde fall from him But here ariseth a question when a man beginneth to be of the flocke of Christ. For wee see many wander through the desart and goe astray during the most part of their life which are at length gathered vnto the folde of Christ. I answere that the worde sheepe is taken two manner of wayes in this place when Christ shall say heereafter that he hath yet other sheepe he comprehendeth all the elect of God who were then nothing like vnto sheepe he doth nowe vnderstande the sheep which are marked with their sheepheards marke VVee are by nature nothing lesse then sheepe who are rather borne VVolues and Lions vntill the spirite of Christ doe tame vs and make vs of wilde beastes and vntamed beastes meeke sheepe So that according to the secrete election of God we are alreadie in his heart sheep being not yet borne we begin to bee sheep in our selues by that calling whereby he gathereth vs into his sheepfolde Nowe as for those that are called to be of the number of the faithfull Christ affirmeth that they cleane faster vnto him then that they can bee carryed about with euery blast of new doctrine If any man obiect that euen those which had addicted themselues vnto Christe may erre and that that is proued by often experience and that this function is not in vaine inioyned a good pastour Ezech. 34. ver 12. to gather togeather the dispersed sheepe I confesse indeede that this â—alieth out oftentimes that those which haue beene of the housholde of faith may be estraunged for a time but this is not contrarie to Christes meaning because in as muche as they erre they doo after a sort cease to bee sheepe Christ meaneth thus much simplie that although all the elect of God be tempted with innumerable errors yet are they retained in the obedience of pure faith least they shoulde bee laid open as a pray vnto Satan his ministers And this is no lesse a wonderfull woorke of God when he gathereth togeather againe the sheep which are a little wandered then as if they should still continue shut vp in the sheepefolde That is alwayes and without ende true that they are not ours which go out from vs. 1. Iohn 2. 19. but that those which are of vs do continue with vs vntill the ende And this place ought to make vs greatly ashamed First in that we are so little acquainted with our sheepeheardes voyce that there are scarse a few which doe coldly marke the same and secondly in that we are so slowe and sluggishe to heare the same I speake of the good who are at least way tollerable for a great many of those which boast themselues to be the Disciples of Christ do frowardly kick against him Furthermore in that so sone as the voyce of any stranger doth sound we are carryied hyther and thither this inconstancie and lightnes doth sufficiently bewray vs how little we haue profited in faith But and if the number of beleeuers be smaller then is to be wiâ—â—ed and secondly if many of a fewe doe oftentimes fall away the godly teachers haue a comfort whereon they may stay themselues that they are heard of the elect of God who are the sheepe of Christ. It is our dutie to doe our endeuour diligently and by all meanes to goe about this that all the whole worlde may growe together into the vnitie of faith if it can bee possiblie brought to passe in the meane while let vâ— bee content with our number â— If any man enter in by mee An excellent comfort for the godly that so soone as they haue once embraced Christe they heare that they are without daunger For Christ promiseth vnto them saftie and prosperous estate Secondly he expresseth two partes and pointes that they shall goe safely whither soeuer they haue neede and secondly they shall be fed to the â—ull By going in and comminge out the Scripture doth oftentimes signifie vnto vs all the actions of life as wee say in Frenche Aller et venir for to bee conuersaunt Therefore there is a double commoditie of the Gospel set foorth vnto vs in these woordesâ— that our soules shall finde food in it which doe otherwise pinc away through hunger are only fed with winde and secondly that it shal be vnto vs a faithfull fortresse and strong holde against the inuasions of wolues and theeues 10 For the theef coÌ„meth not By this saying Christ doth as is 〈…〉 least the ministers of Satan doe enuiron vs before we be aware and are drowsse For our too great securitie causeth vs to stande open and naked on euery side vnto false doctrines For whence commeth so great credulitie and light beleefe that they who ought to remaine
wholesome to saue vs. Furthermore almost euery word hath his weight for he meaneth not in this place all manner of knowledge of God but that which transformeth into the image of God from faith to faith yea it is all one with the faith whereby we are ingrafted into the body of Christe and are made partakers of the adoption of God and heires of the kindome of heauen And because God is knowen in the face of Christ alone who is his liuely and expresse image therefore is it said that they may knew thee and Christ whom thou hast sent For in that the father is placed first that is not referred vnto the order of faith as if our minde did afterward discend vnto Christe when we know God but the sense is that God is knowen at length when the mediatour is put betweene There are two Epithites added true and only because it is necessary first that faith doe distinguish god from al the vain inuentions of men that hauing embraced him with firme certaintie it be bended no whither ne yet faint and wauer and secondly that being persuaded that there is no imfect thing in God it be content with him alone whereas some doe resolue it thus that they may knowe thee who art God alone it is cold Therfore this is the sense that they may acknowledge thee to be the true God But Christ seemeth by this meanes to dispoyle himselfe of the right name of the diuinitie If any man answere that this word God is to be applyed vnto Christ as well as to the father the same question shal be moued concerning the holy Ghost For if the father only the sonne be one God the spirite is driuen from this degree which is as absurd VVe may easily answere if any man take heede vnto the manner of speech which Christ vseth euery where in the Gospell of Iohn whereof I haue so often tolde the Readers alreadie that they ought to bee acquainted therewith Christ appearing in the shape of man signifieth vnder the person of the father the might essence and maiestie of God Therefore the father of Christe is the only true God that is that God which had promised y e world a redeemer long ago is one But the vnitie and veritie of the Godhead shal be found in Christ because Christ was humbled for this cause that he myght lift vs vpon high VVhenas we are come thither then his diuine maiestie doth shewe foorth it self then he is knowen wholy in the father and the father is knowen wholy in him In summe hee that separateth Christ from the diuinitie of the father he doth not know him as yet who is the only true God but hee doth rather forge to himselfe a straunge God Therefore we are commaunded to know God and Christ whom he hath sent by whom as by his out stretched hand he inuiteth vs vnto himselfe VVhereas some doe thinke that this is an vniust thing if men doe perish for the ignoraunce of God alone it commeth to passe thereby because they do not consider that the fountaine of life is in the power of God alone and that all those which are straungers from him are depriued of life Now if we come vnto God only by faith infidelitie doth hold vs necessarily in death If any man obiect that the iust and innocent haue iniurie done them otherwise if they bee condemned wee may easily answere that there is no right or sincere thing in men so long as they continue in their owne nature And we are renued as Paule testifieth into the image of God by knowledge Now is it worthie the labour to gather three pointes togeather that the kingdome of Christe bringeth life and saluation Colloss 3. 10. Secondly that all men doe not receiue life thence and that it is not Christ his office to giue life vnto all men but only to the elect whom the father hath committed to his tuition Thirdly that this life is placed in faith and Christe bestoweth it vppon those whome hee illuminateth into the saith of the Gospell whereby we gather that the gifte of the heauenly wisedome and of illumination is not common to all men but proper to the elect It is true that the Gospell is offered vnto all men but Christe setteth foorth in this place the hidden and effectuall manner of teaching whereby the children of God alone are drawen vnto faith 4 I haue glorified thee Hee saith thus for this cause because God was made knowen vnto the worlde both in his doctrine and also in his myracles And this is the glory of God if wee knowe what he is VVhenas he addeth that hee hath finished the worke which was inioyned him hee meaneth that he hath fulfilled the whole course of his calling for that was the due and appointed time wherin he was to be receiued into the heauenly glory And hee doth not onely speake of his office of teaching but he doth also cōprehēd the other parts of his ministery For althogh the principal part remained as yet to wit the sacrifice of his death wherwith he should purge the sinnes of al men yet because the houre of his death was now present he speaketh as if he had suffered death alreadie This is therefore the summe that hee may be sent of his father into the possession of his kingdome for asmuch as hauing ended his course there remained nothing els for him to doe saue only that hee might bring foorth the fruite and effect of all thinges by the power of the spirite which he had done vpon earth according to the commaundement of his father according to that of Paule Philippians the second Chapter and seuenth verse Hee abased himselfe taking to himselfe the shape of a seruant therfore hath the father exalted him and hath giuen him a name c. 5 VVith the glory which I had with thee He desireth to be glorified with the father not that he would haue the father glorifie him inwardlye without any witnesse but tha◠beeing receiued into heauen hee may gloriously shew foorth there his greatnesse and power that euery knee may bowe vnto him c. In the same place 10. Therefore this clause with the father is set against earthly and transitorie glory in the former member like as Paule Rom. the sixth chapter and the tenth verse when as he saith that he dyed to sinne once and that he liueth now vnto God he expresseth the blessed immortalitie Afterwarde he declareth that he desireth nothing which he himselfe had not before but only that he may appeare to be such in the flesh as he was before the creation of the worlde or if you will that I speake more plainely that the diuine maiestie which he had alwayes may now shine in the person of the mediatour and in mans flesh which hee had put on An excellent place whereby wee are taught that Christe is no fleshe or temporall GOD. For if his glorye was eternall hee him selfe was also alwayes Moreouer there
of Easter 19. â—4 3. 41. F Felicitye VVhy Christe setteth downe the scope of our felicitie in vnitie 17. 2â— Faith Faith is the life of the soule 5. 27. Faith separateth God from the inuentions of man 17. 3. Faith is the eye of the mind 6. 69 It is onely known by experience whether our faith be perfect or no. 16. 31. Faith is a witnesse of predestination 6. 40. Fayth was not quite extinguished but onelye choaked in Thomas 20. 28. Faith cannot flow from the bare experiments of things 20. 29. VVhye faith is called a demonstration of inuisible thinges in the same place Faith hath many wants euen in the very best 11. 39. The experiment or triall of true faith 9. 6. VVherin the firmnes of our faith consisteth 14. 24. The fruit of faith is vncomparable 10. 28. Against whom the gate of faith is shut 5. 44. The nature of faith 4. 28. What manner orders of fayth CHRISTE prescribeth 17. 25. The lawful profession of faith 8. 54. Christe is the scope and obiecte of faith 14. 1. The seale of faith is in the heart 5. 25. The true stabilitie of our fayth 8. 26. Acknowledging is annexed to faith 17. 3. Why Christe putteth faith after knowledge 10. â—3 VVhat a shamful thing it is with God to dissemble faith throughe feare of enuy 12. 43. No worshippe is more acceptable to GOD then fayth 3. 33. Two things are principallye required in faith 4. 42. What are the principall things in faith 9. 37. 17. 7. Fath that is dead 2. 23. VVhence faith hath her certeintie 15. 27. Faith commeth not of vs. 1. 13. Faith imbraceth Christ that hee may be made ours 6. 35. Faith ought properly to look vnto Christ. 5. 16. 17. 18. Faith is not common to al men 3. 16. Why faith is called the onelye worke of God in the same place 6. 29. Here faith is called a worke in the same place Faith bringeth nothing vnto god in the same place The effect of faith what it is in the same place 5. 25. Faith in Christ is the onely rule of liueing 6. 19. Faith must not onely stick in the essence of Christ. 1. 49 Howe our faith commeth vnto the diuinity of CHRISTE 20 28. Faith is the only way and meanes to escape death 3. 18. Faithful Whye the faithfull are sometimes more roughlye intreated by God 9. 2. The faithfull and the vnbeleeuer 2. 27. To what ende Christe reconciled the faythfull vnto GOD. 15. 10. Howe this muste bee vnderstood that the faithful are al clean 13. 9. Howe this muste bee vnderstoode that the faythfull do neuer dye 11. 29. By what marke the faythfull are distinguished from the reprobate 8. 31. Christe dooth no lesse saue the faythfull at this day then in times past 17. 12. The faythfull doe feele in themselues the disagreement of the flesh and the spirit 21. 18. VVhat accounte wee oughte to make of carnal kinred 7. 5. Father The father loueth the son 3. 36. 10. 11. 17. 24. That which is giuen of the father commeth vnto Christ. God is our father 20. 17. VVho is the father of the Iewes 8. 42. Christe ioyneth the glory of the father with his owne 8. 49. How Christ said that the father was greater then he 14. 28. How we must vnderstand this that the father is in Christe and Christ in the father 14. 11. How this must be vnderstoode that the father hath sealed Christ. 6. 27. To haue the father with christ 13. 8. Fathers VVhether the Fathers worshipped God spiritually vnder the law or no. 4. 23. The example of the fathers is pretended for the feigned worship of God 4. 20. By how many meanes the examples of the fathers are hurtful whoÌ„ the woord of God is neglected in the same place VVhoe are to be rekoned in the number of the fathers in the same place The fathers had respect alwayes vnto Christ being promised 1. 18. Feare VVhen feare is corrupte in the faithfull 19. 38. The disciples were gathered together for feare of the Iewes 20. 19. Feeding The office of feedinge is of it self troublesome 21. 15. Flesh. Flesh is nothing 6. 63 Christ was not borne of the wil of the flesh and of the wil of man 1. 13. That is fleshe which is borne of flesh 3. 6. Flesh is taken for the outwarde shape of man 8. 15. In what sense the flesh of Christ is called lyuelye 6. 51. and 63. Fishes A multitude of fishes taken 71. 7. 11. Freewil True free men 8. 35. The refutation of Free wyll 6. 45. Freedome VVhat freedom Christ promiseth 8. 32. How foolishly the Iewes bragged of their freedom 8. 35 Fountaine A Fountaine of water leapinge out into eternall lyfe 4. 14. Fruit. To gather fruit into eternal life 4. 36. That the Apostles beeing sente might bring much fruit 15. 16. He bringeth forth fruit whiche abideth in Christ. 15. 4. 5. Flocke The waye to gather the flock of God together 10. 16. Function VVhat function Christ had 4. 34. G Galile Out of Galyle commeth no Prophet 7. 52. Galileans The Galileans receiue Christ. 14. 45. Garizim Garizim was builded by Manasses 4. 20. Garments The soldiours deuide Christ his Garments 19. 23. Gentiles The Gentiles desire to see Iesus 12. 20. Howe the Gentiles are gathered vnto the Iewes 10. 16. Glory Gorye of Christ. 1. 14. 2. â—1 VVe must seeke glorye at Gods handes alone 5. 44. Christ seeketh not his own glorye 8. 15. but his that sent him 7. 18. Esaias saw the glory of God 12. 41. Giue the glory to God a forme of an oath 9. 24. To see the glory of God 11. 40 Infirmitie for the glory of God 11. 4. To receiue glory of men 5. 41. To loue the glory of men more then the glory of God 12. 45. And to seek the praise one of an other 5. 44. To seeke his glory that sent him 7. 18. Iesus glorified 12. 10. God is glorified 15. 8. Girde VVhat Christe meaneth by this word gird 21. 18. God God is to be heard by whoÌ„e soeuer he spake 9. 34. 19. 11. VVhat a preposterous thing it is to worship God with our own inuentions 19. 39. The knowledge of God 1. 17. In what sense Christ calleth God true 7. 28. God is inuisible 1. 13. the father of Iesus Christ. 5. 17. How we muste vnderstand this that God testified of his Sonne 5. 37. VVhat knowledge of God wee haue before regeneration â— 6. Knowledge of GOD without Christ. 6. 46. Wee must vnderstand this that God is a spirit 4. 24. How God loued the worlde 3. 16. Gift of God 4. 10. God is true 3. 34. Christ. 7. 18. How we must be godly towards God and men 19. 25. The meditation of the godlye when they are oppressed with miseries 2. 23. How the godly ought to go forwarde in the course of godlinesse 15. 2. Godlinesse The true rule of godlinesse 9. 28. Goe I goe and come vnto you 14. 28.