might thereby yeelde the praise of all good thingâ— which they had receiued to God VVherefore it is not to be doubted but that Christ describing the saluation of the godly beginneth at the free loue of GOD whereby they which by the direction of Gods spirite do aspire to righteousnesse in this life are predestinated to life Heereunto also appertaineth that which he sayeth a little after that the kingdome was prepared for them from the beginning of the world into the possession whereof they shall be sent at the last day And though it may easily be obiected that the rewarde was layde vppe before for their merites which shoulde come after yet if any man will way the woordes without contention he will graunt that it is a secreat commendation of the grace of God For Christ also doeth not simply call the faithfull to possesse the kingdome as if they haue gotten the same by their merites but expresly sayeth that it shoulde be giuen as to heires Yet there is an other end to be noted whereunto the Lord had regarde for though the life of the godly is nothinge else but a miserable and grieuous banishmeÌ„t so that the earth can scarcely bear them though they trauaile vnder a harde want vnder reproaches and other troubles that they may with a stronge and valiant minde ouercome these lettes the Lord declareth that there is a kingdome prepared for them in an other place And it is a notable exhortation to patience when menne are certainly perswaded that they beare not in vaine Therefore least the pride of the wicked wherin they doe glory now should make our minds to fainte and least our owne miseries shoulde weaken our hope lette vs alwayes remember that enheritance which remaineth for vs in heauen for it dependeth not of any doubtfull case but it was prepared for vs of God before we were borne yea I say for euery one of the electe because that Christ doeth heere call them the blessed of the father But there is no absurdity in this that it is onely sayd heere that the kingdome was prepared from the beginning of the world and in an other place Before the creation of the heauen and the earth For Christ doth not here set downe the poynt of time when the inheritaunce of eternall life was prepared for the children of God but only calleth vs to the coÌ„sideration of the fatherly care of God wherein he embraced vs before we were borne and hee doeth thereby confirme the assurance of our hope so that the troublesome stormes of the world cannot ouerthrow our life I was an hungered If the disputation heere had beene of the cause of our saluation the Papists had not gathered amisse that we shoulde merite eternall life by good woorkes but when as Christ had no other purpose but to exhort his disciples to endeuour to liue well and righteously it is yll gathered by his woordes what the merites of workes shoulde auaile They rest vppon the woorde causall which is but a weake stay for wee knowe that it doeth not alwayes note the cause but rather the consequence when as eternall life is promised to the righteous But there is a plainer answeare For we deny not but that there is a rewarde promised to good woorkes but it is of fauour because it dependeth of the adoption Paule in the 2. Tim. 4. 8. reioyceth that there was a crowne of righteousnesse laied vppe for him But whereof gathered hee thys comforte but of this that he was a member of Iesus Christ who is the onely heire of the heauenly kingdome Hee sayeth that the iust iudge will giue hym that crowne but howe should he come by that rewarde but because hee was adopted of free grace and endowed with that righteousnes wherwhereof we all are voide Therefore these two things must be considered that the faithfull are called to the possession of the kingdome of heauen in respecte of good woorkes not because they should deserue it by the righteousnesse of workes or because that they shoulde be the authours of the getting of it for themselues but because that God doeth iustifie them whome he hath first chosen Furthermore though that by the direction of the spirit they shuld aspire to the loue of righteousnesse yet because they doe neuer satisfie the lawe of God there is no reward due to them but that is called a rewarde whiche is giuen freely But Christe doeth not recken vppe all the partes of a godly and a holy life but doeth only note for example sake some poyntes of charitye whereby we declare that we doe worship God For though the woorshippe of God excelleth the loue of menne and therefore faith and inuocation is more to be desired then almes yet Christe doeth not without cause sette downe the testimonies of true rightâ—ousnesse which are more apparant to be seene If any man despising God should only deale wel with men such mercy shuld nothing auaile for the appeasing of God because that in the meane season he is defrauded of his owne right Christe therefore doeth not say that the summe of righteousnesse consisteth in almes but by signes which may be moste easily seene he declareth what it is to liue godly and rightuously so that truely the faithfull doe not only professe with the mouth but by diligent exercises they doe shewe that they doe worship God VVherfore those fantasticall men do very preposterously vnder pretence of this place withdrawe themselues both from the hearing of the word and also from receiuing the holy supper for vnder the same coloure they might also cast away faith and bearing of the crosse and prayers chastitie But Christ meant nothing lesse then to restrain to a part of the seconde table the rule of holy life which is contained in the two tables of the law The Monkes also and such like rascalles haue sottishly sette downe to themselues sixe woorkes of mercy because that Christ maketh mention of no mo As if that children might not plainly see that by the figure Synecdoche al the workes of charity are here coÌ„mended For to comfort the sorrowfull to helpe them that be vniustly oppressed to aid the simple with counsel to pull the poore wretches out of the iawes of the wolues is a woorke of mercy as much worthy to be praised as to cloath the naked or to feede the hungry But may a man thinke that Christe commending charity vnto vs woulde exclude those dueties which appertaine to the worship of God yet he telleth his disciples that this shal be a lawful trial of a holy life if they exercise theÌ„selues in charity according to that saying of the Prophet I will haue mercy not sacrifice Hose 6. 6. Namely because that the hypocrites being couetous cruel deceitfull snatching to them by violence proud do yet vnder a vaine pompe of ceremonies dissemble a kinde of holines VVherby we do also gather if we desire to haue our life approoued before the chiefe iudge we must not wander in our
returne to that which I sayd euen now Syth all that will liue godly in Christ must suffer persecution as Paule witnesseth this admonition doth generally belong to all the godly If that at any time the Lord spareth our weakenesse and permitteth not the wicked to vexe vs at their pleasure yet it is meete vnder a shadowe and at leisure to meditate this doctrine that we maye be prepared as oft as nede require to come forth into the field nor come to the battell except we be well furnished But sith the condition of the godlye is moste miserable throughe the whole course of this life Christe for a good cause raiseth vs vp in hope of a heauenly life And heerein the sentence of Christ differeth much from the inuentions of the Stoicks which commaunde euery manne to be satisfied with his owne opinion that hee might be his owne chuser of felicitie And Christ doeth not vncertainlye plant felicitie vppon a vaine imagination but groundeth the same vppon hope of a rewarde to come 11. VVhen men reuile you Luke sayeth when they hate you and separate you and reuile you and put out your name as euill By whiche woordes Christ would comfort his faithfull ones that they shoulde not faynte in their mindes though they see themselues detested before the worlde For this was no small temptation to be throwne out of the Churche as wicked and prophane For sith he knewe that nothing was more deadlye to the hypocrites then that hee might foresee with howe furious a violence the ennemies of the Gospell were enflamed against his little and despised flocke his will was perfectlye to arme them that they shoulde not bee ouerthrowen though a great heape of reproches should hang ouer them to ouer whelme them And heere appeareth howe popish excommunication is to be feared as nothing while that those tyrantes seperate vs from theyr synagogues because we will not be deuorced from Christ. 12. Reioyce and â—e glad for That wee shoulde not be ouerthrowen wyth vniust reproches he declareth that there is a remedy at hand for assoone as we lifte vppe our mindes to heauen then presently a great occasion of ioy doeth offer it selfe that it maye swallowe vppe the heauinesse The sporte which the Papistes make wyth the name of rewarde is heere easily wiped away Neither is there as they dreame a mutuall relation betweene rewarde and merite but it is a free promisse of a rewarde Further if wee consider howe maimed and corrupte those good deedes are which come euen from the best menne God shall neuer finde any worke woorthy a rewarde Againe these clauses are to be noted for my sake or for the sonne of man also they shall say all maner of euil against you falsly least they which suffer persecution for their owne faultes should presently boast themselues to be Martyrs of Christe As the Donatistes in times past pleased themselues wyth this only title that they had the magistrates againste them And at thys daye the Anabaptistes thoughe they disturbe the Churche wyth theyr doating dreames and slander the gospell yet they glory that they beare the ensignes of Christe when as they are condeÌ„ned righteously But Christ pronounceth none blessed but they which suffer in a iust defence of his quarell Fâ—r so persecuted they the Prophetes This was purposely added least the Apostles hoping to triumph without sweat or trauell should faint in persecutions For because that euery where in the scripture the restitution of all things is promised in the kingdom of Christ it was daungerous least they should in a vaine hope lift vppe themselues and neuer thinke of the warfare And it may be gathered our of other places that they imagined that the kingdome of Christ was full of richesse and pleasures VVherefore Christ doth not without a cause admonish them that the same troubles are prepared for them which the Prophetes sometime had experience of for as much as they succeede in their place Neither doeth he say that the Prophets were before them only in respecte of time but because they were of the same order therefore it behooued them to frame themselues after their example That common fancie of nine be atitudes is so friuolous that it neede no long confutation LVKE 24. VVee be to you riche men As Luke rehearseth onely foure principall blessings so nowe he opposeth foure curses that the sentences might answere one to the other But this Antithesis doeth not only tende to striking a feare in the wicked but to the stirring vppe of the faithfull least they should sleepe in the vaine and captious snares of the world For we knowe howe quickely and readily a man may be made drunke with prosperitie or entangled with the faire speaches of men whereby also it doeth often come to passe that the children of God doe enuie at the reprobate to whome they see all things flowe prosperously and happelye Further he cursseth the riche not all of them but they that take their coÌ„fort in the worlde that is they so rest in their fortune that they forgette the life that is to come Therefore hee meaneth that richesse are so farre from making a man blessed that they often become an occasion of destruction Otherwise God doeth not remooue rich men out of his kingdome so that they make not snares for themselues or by fixinge theyr hope in the earth doe shut the gate of heauen against themselues It was aptly sayde of Augustine who that he might shewe that richesse of them selues are no hinderance to the children of God doeth saye that poore Lazarus was receiued into the bosome of riche Abraham In the same sence doth he curse them that are ful and haue aboundance because they being pusfed vppe with a confidence in present ioyes that they refuse all heauenly ioyes The same is to be thought of laughter for now by laughter he vnderstandeth them that are geuen to the pleasure of Epicures are drowned in the pleasures of the flesh and doe flee from all troubles that are to be endured for the defence of Gods glory The last woe tendeth to the correction of ambition for there is nothinge more common then to seeke the praises of men or at the least to be entaÌ„gled with them Christe therefore sheweth that the fauour of men is venimous deadly that he might feare his disciples from it But this admonitioÌ„ especially belongeth to teachers who haue more neede to feare ambition then anye pestilence for it can not be but that they shoulde defile the pure doctrine of God when as they seeke after the fauour of men That Christ sayeth All men ought to be referred to the children of this world which speake well of none but of deceiuers and false prophets For the faithfull and good ministers of sounde doctrine haue their praise and fauoure wyth good men Therfore the wicked loue of the flesh is here condeÌ„ned for he can not be the seâ—uaunte of Christe that seekes to please menne as
to the end of the race of the same is wholy bound to God so that if any man should employ a part of the same in the seruice of God it is not lawfull for him to couenaunt to liue idlelye the reste of his time as many after the seruice of tenne yeares would gladly be sette free Then followeth that other which we touched euen nowe that God is bound by no workes of ours to paye vs any rewarde Therefore let euery man remember that he is therefore created that hee should labour and shoulde exercise himselfe dilygently in his office and calling and that not for a certeine time but to death it selfe so that hee shoulde no lesse dye then lyue to God But in respect of the merite that knot which stayeth and hindreth many must beloused For the scripture oft promising reward for works seemeth to attribute some merit to theÌ„ The answer is easie y t the reward not due as a debt is not otherwise promised theÌ„ of the meere good wil of god For they are far deceiued which do cople a reward w t desert in mutual relatioÌ„ together for god is moued giue them rewardes not by the dignitie of their workes but of his free mercie I graunt that in the couenaunt of the law GOD is bound vnto menne if they perfectly perfourmed all that is required of them but because this band is voluntary this remaineth sure that man can demaund nothing of God as if he had deserued any thing So therefore the arrogancy of the flesh falleth downe for if any man should fulfill the lawe yet he can bestow nothing of God because he only rendreth that which he was endebted And in this sense he calleth vs vnprofitable seruaunts because that God receyueth of vs nothing more then due but onely gathereth the due and lawfull fruites of his souereine lordship Therefore these two thinges are to be noted that God naturally oweth vs nothing neither doe any of our workes deserue or merite the worth of a hayre Then by the couenaunt of the lawe workes haue a rewarde promised not for the dignitie of the same but that GOD might bee a free debter And this vnthankfulnes is not to be borne if any man shal vnder this pretence proudly lyft vp himselfe For the more lyberally that God doth deale with vs so much the more he maketh vs bound vnto him so that he is farre from giuing vs lybertie to lyfte vp our selues in a vaine confidence As oft therefore as we see or remember this worde merit let vs know that this is the abundance of the goodnes of God towards vs that when he hath vs wholly in his debt doth yet descend to make a couenaunt with vs. VVherfore the deuice of the Sophisters is so much the more detestable which dare be so bold as to frame a merit worthily deseruing Now the word merit is of it selfe prophane and straung from the rule of pietie but this is farre worse to make men dronke with a diuelish pride as if they could deserue any thing of their worthines 10. VVe haue done that which was our duety to doe That is we haue brought nothing of our owne but we haue onely doone the workes due to the law Christ speaketh here of the perfect obseruation of the law which is not found any where for he which is the perfectest of all is yet farre from the ryghteousnesse which the law requireth That question then is not entreated here whether we be iustified by workes but whether the obseruation of the law deserueth any reward with God This latter is denyed because God hath vs bound to himselfe so that whatsoeuer can proceede from vs he accounteth as his owne by right But though that were true that the reward were due in respect of desert to the obseruation of the law yet it shall not follow thereof that any man shall be iustified by deserts of workes for wee fall all and our obedience is not onely maymed but no part of it doth exactly aunswere to the iudgment of God Matth. Mark Luke 18.   1. And he spake also a parable vnto them to this ende that they ought alwayes to pray and not to waâ—â—aint 2. Saying There was a iudge in a certeine citie which feared not God neither reuerenced man 3. And there was a widow in the citie whiche came vnto him saying Doe me iustice agaynst myne aduersary 4. And â—e would not for a time but afterward he said with himselfe though I feare not God nor reuerence man 5. Yet because this widowe troubleth me I wil do her right least at the last she make me weary 6. And the Lord saide heare what the vnrighteous iudge saith 7. Now shal not God auenge his elect which crye day and night vnto him yea though hee suffer longe for them 8. I tell you hee will aduenge them quickely but when the Sonne of man commeth shal he find faith on the earth VVee know how rare and hard a vertue dilygence in prayer is and in this our infidelytie bewrayeth it selfe that except he graunt our firste requestes presently togeather with our exercise we caste away also our hope But this is a notable tryall of our fayth if any manne receiue not his desire hee do not yet distrust nor yet cast away hys hope VVherfore Christe dooth not now without cause commende perseueraunce in prayer to his disciples Also though he vseth a hard similytude in shew yet most apt whyle hee teacheth his disciples earnestly to attend vppon God the father vntyll they obtaine at length as it were by force that which otherwise he seemeth not to giue wyllingly Not that God being ouercome with our prayers doth hardly yeelde to mercy but because he dooth not presently testifie indeede that hee giueth eare to our prayers And that Christ proposeth vnto vs a parable of a widow which obtayned that which she would of the vnrighteous and cruell Iudge beecause she ceased not to sollicite the cause dayly the summe is this God dooth not helpe his presently because he would be called vppon with praiers But though they which pray vnto him are miserable and despised yet if they faint not from the continuall course of praying hee will at length looke vppon them so that he will helpe theyr neces sities He compareth not equals togeather for there is great difference beetweene a wicked and a cruell manne and God who bendeth himselfe to mercye But Christ would teach the faithful not to feare least they shoulde not by daily prayer entreate the father of mercy when as through theyr importunitie they compell men giuen to crueltie The wicked and cruel iudge could not beare the suites of the widow therefore how should the prayers of the faythful be without fruit so that they be continual Therefore if we wax weary if we stay when wee haue prayed a while or that our zeale to prayer waxeth cold because GOD seemeth to be dease yet let vs account that we shal certeinely receiue
reiected because he knoweth himselfe vnworthy to come before God doth insinâ—ate himselfe fearefully by confessing his owne vnworthynes in his prayer and Christ reiecting the Pharisee saith that the praiers of the Publican were acceptable before God Agayn there are also noted two causes why the Pharise was reiected to wit because he trusting in his own righteousnes extold himsefe with condemning others Yet he is not reprehended because he lyfted vp himselfe in the forces of free will but because he trusted that he had reconciled God to him by the deserts of his works For this giuing of thankes which he vseth testifieth that hee glorieth not in his owne strength as if he should obtaine righteousnes of himselfe or should deserue any thing by his owne industrie but he rather ascrybeth it to the grace of God that he is righteous But though he giuing thaÌ„ks to God confesseth what good works soeuer he hath to be the meere benefit of God yet because he putteth his trust in workes and preferreth himselfe before others he with his prayer is reiected whereby wee gather that menne are not rightly and perfectly humbled though they account that they canne do nothing of themselues except they also distrusting the merites of theyr workes doe learne to place theyr saluation in the free goodnes of GOD so that theyr whole trust and confidence be grounded there A notable place for to some it seemeth sufficient if they take from manne the glory of good workes because they are the gyftes of the holy Ghost and so they interprete it that wee are iustified freely because God found no righteousnes in vs but that which he brought But Christ goeth further not onely assigninge the power of well doing to the grace of the spirit but he taketh from vs all truste in workes For the Pharisee is not therefore reproued because he challengeth that to himselfe which was proper to God but because he trusteth in his owne merites so that he would haue GOD mercifull vnto him because he hadde so deserued it Therefore let vs knowe though any manne ascribe the prayse of good workes to GOD yet if hee imagine the righteousnes of them to be the cause of his saluation or trusteth in the same he is condemned of peruerse arrogancye And note here is not reproued the vaine ambition wherein men otherwise guiltie with them selues do glory amongst men but the secrete hypocrisie for it is not said that he was a setter forth of his owne prayses but that he praide secretly with himselfe But though hee sette not forth the same of his owne righteousnes with a lowd voice yet the inward pride was abhominable to God His glorying was in two thinges for first he freeth himselfe from the common guyltinesse of menne then he setteth foorth his owne prayses Hee sayeth that hee is not as one of the common sorte because he is free from the sinnes which reigne euery where in the worlde And that hee boasteth that hee fasted twise euery weeke and gaue tythes of all hys goodes is as much as if hee shoulde haue sayde that hee perfourmed more then the law required Euen as the Monkes in Poperie doe preache the workes of supererogation as though it were a smal thing for them to fulfil the law of God But though euery man for the measure of the vertues which God hathe bestowed vppon him is the more bound to giue thankes to the authour and this is a godly meditation to consider howe much euery manne hath receiued least he ouerwhelme the blessings of God in vnthankfulnesse yet two things are to be obserued least we be lifted vp in any confideÌ„ce as if we had satisfied God then that we become not insolent with despising the brethren The Pharisie sinneth in both for he falsly chalenging a righteousnesse to himselfe leaueth nothing to the mercy of God then he despiseth all others in respecte of himselfe And Christ woulde not haue reproued this thankes giuinge if it had not bene polluted with these two sinnes but because the proude hypocrite winking at his owne sinnes opposed the imagination of his sound and perfect righteousnesse before the iudgement of God it was necessary that hee shoulde fall with his wicked and sacrilegious boldnesse For the only hope of the godly so long as they labour vnder the infirmitie of the flesh is when they acknowledge the good things they haue to flee to the only mercy of God and to set their saluation in the obtaining of forgiuenesse But it is demaunded howe he should haue so great holinesse who was blinded with such wicked pride for so great perfection cannot come any other way but from the spirite of God which we are assured doth not raigne in hypocrites I answer he trusted only in an outwarde shew as if the secreat and inward vncleannes of the heart shuld not come to account VVherfore thogh he was full within of wicked concupiscences yet he preteÌ„deth an innocency because he carelesly iudgeth only by the outward shew The Lord reproueth him not of vanitie because he falsly chalengeth that to himselfe which he had not yet it is to be noted that no man is free from rapine vnrighteousnesse lust other vices except he be gouerned by the spirite of God He vseth thys woorde Sabboth in this place as ofte times otherwhere for a weeke But God doeth not commaunde any where in the lawe that his seruants shuld fast euery weeke wherefore this fasting and tenthes were voluntary exercises without the prescript commaundement of the law 13. The Publicane standing a farre off Christ deliuereth not here a generall rule as if it should be necessary to looke to the ground as oft as we pray but he onely noteth the signes of humilitie which he commendeth to his disciples Further humilitie is placed in this if they spare not their owne sinnes but by condemning themselues they doe preuent the iudgements of God and they doe simply confesse their owne guiltinesse that they might be reconciled to God And hether belongeth that shame which is alwaies companion with repentance for the Lorde certainly doeth especially stande vppon this that the Publicane earnestly acknowledging his owne misery and wretched estate onely fleeth to the mercy of God for though he was a sinner yet by obtaining free forgiuenesse he hopeth that God wil become fauorable vnto him In sum that he might obtain fauor he confesseth himselfe to be vnwoorthy of the same And certainly sith forgiuenesse of sinnes doeth onely reconcile vs to God it is necessary that we shoulde beginne there if we desire to haue our prayers acceptable to him Furrher he which before confessed himselfe guiltie and conuicte yet desireth to be pardoned banisheth himselfe from al confidence in works and that was the purpose of Christ to shew that God would not be entreated of any but of them which do fearfully flie to his onely mercy 14. This man departed to his house iustified This is an improper comparison for they were not both
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
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.
heape sinnes vpon sinnes 779. 11. the reprobates are willingly blinded 350. 350. 14. they are inexcusable 362. 34 the diuell is the heade of the Reprobates 675. 41. the punishments of the Reprobate horrible 122. 12. and 359. 41. and 398. 22. and 399. 23. their blockishnesse 762. 51. VVhy God would haue his word preached to the Reprobates 445. 24. and 795. 46. VVhy the doctrine of saluation is deadly vnto them 439. 13. the church is burthened with Reprobates vntill the end of the world 358. 39. Resurrection farre exceedeth manneâ— capacitie 590. 29. Reuelations are not to be looked for 401. 27. Reward is not promised but of the meere good wil of God 403. Howe rewarde is promised vnto good works 469. 27. 672. 34. in what sense Rewarde is promised to fastings 199. Reward is freely offered 534. 1. How the woord Reward is to be vnderstoode 189. 5. why the scripture vseth the name of Reward 403. 469. 27. the papistes abuse the name of Reward 161. 12. 672. 34. what it is to receiue the rewarde of the iust 290. 41. who are Rich in God 375. 21. Richmen not shutte out of the kingdome of god 162. 24. and 203. 24. 400. 25. and 526. 21. and 550. 8. Richesse of themselues not euil 394. 9. Richesse make not a man happy 162. 24. Righteousnesse put for the obseruation of the lawe 122. 13. Righteousnesse of faith ibidem Righteousnesse of the lawe 523. 17. Righteousnesse is taught in the lawe 6. 6. Righteousnesse in the obseruation of the lawe 523. 17. Righteousnesse putte in the forgiuenesse of sinnes 49. 77. Righteousnes not established in the world but with great adoe 324. 20. Righteousnes for spirituall newnes of life 208. 33. Who is to bee accounted righteous 7. 6. The wisdom of the righteous is their faith 14. 17. From whence the Romanes gather theyr supremacy 268. 2. The rule to liue godly and iustly 6. 6. 48. 75. 216. 12. The rule of equitie 216. 12. A rule for praising Angels and men 36. 48. S SAbboth put for a weeke 409. 10. The lawfull manner of keeping the Sabboth 13. 7. 16. 318. 27. 319 10. 379. 14. 15. 384. 5. The Sacraments that are feigned 573. 25. The nature of the Sacraments 689. 26. How farre Sacrifices are acceptable vnto God 599. 32. the Sacrificers of the Pope are dumb dogs 256. 36. The Saduces setre vpon Christ craftilye 588. The errour of the Saduces 588. 23. â—he imitation of the saintes is foolish 126 1. 251. 20. From whence the Papists gather the patronage and help of saints which are dead 393. 9. 401. 27. 444. 23. Salt taken for the wisdom of the spirit 165. 50. the Apostles and al the faithfull are the salt of the earth 163. 13. What it is to haue salte in himselfe 165. 50. saluation proceedeth of the onely electioÌ„ of God 440. 13. saluation grounded vpon the meere goodnes of God 304. 21. Al the partes of our saluatioÌ„ are in christ 88. 30. the Summe of our saluation 88. 30. what it is to salute in the way 302. 2. the superstition of the Samaritanes 511. 52. Sampson a figure of Christ. 106. 23. VVhye Saraâ—s laughter was reprooued 15. 18. Howe Sathan is the prince of this world 45. 71. and 329. 29. sathan is the head of the reprobate 320. 24. and 675. 41. sathan is the deuiser of all euils 198. 13. sathan is a most fierce enimie of mannes saluation 127. 1. and 128. 1. 198. 13. and 262. 28. and 264. 31. and 353. 19. sathan directlye assaulteth the Faithe of Christ 128. 3. sathan an aduersarye of righteousnesse 324. 20. sathan an ennemie to mariage 518. sathan most greedie to doe harme 262. 28. and 264. 10. and 479. 17. hee can doe nothing against Gods will 329. 29. sathan rageth not at his pleasure againste the sonnes of God 725. 71. sathan a corrupter of the holy scriptures 131. 6. sathan trembleth at the sight of GOD. 263. 29. sathan endeuoureth to bring the Gospell in suspition 149. sathan is sayde to goe out of men when Christ commeth 336. 43. sathan is not vanquished but with exceeding great striuing 482. 21. sathan can not be cast out but by the son of God only 336. 43. the subteltie of sathan 16. 18. and 220. 15. and 247. 14. and 546. 31. and 601. 42. and 647. 23. and 696. 31. the pollicie of sathan 336. 43. sathans purpose in temptynge Christe 128. 3. the tyrannie of sathan fensed wyth sundry stronge defences on euerye side 329. 29. Howe miserable it is to bee subiecte to the tyrannie of Sathan 262. 28. the desire of sathan is to hurte menne 264. 10. sathans desire to ouerthrow the glory of Christ 379. 15. sathans cunning in oppressing the truth 12. 16. and 455. 6. and 459. 15. sathans cunninge in ouerthrowinge the ministery of the word 12. 16. his dominion or rule ouer men 307. 18. and 336. 43. sathans kingdome is vnder the Empire of Christ 263. 6. the destruction of Sathans kingdome 206. 18. the satisfactions of the papistes are ouerthrowne 544. 28. How much the Scribes and high priests hated Christ 82. 4. the vnthankfulnesse of the Scribes 328. 28. the pride of the Scribes 244. 12. the scripture is the spiritual armor 129. 4. the scripture is reuerently to be handled 137. 16. the diuision of the scripture 794. 44. the corruption of the scripture is from ambition 162. 24. the reading of the scripture is grown out of vse vnder the Pope 137. 16. the ignorance of the scriptures is the fouÌ„taine of all errours 590. 29. Scurrilitie is condemned 335. 36. securitie from the small number of the godly 216. 13. selfeloue bred in men by nature 287. 39. Howe hurtful selfeloue is 173. 25. and 214. 9. 327. 27. 596. 39. Seruetus denied the diuinitie of Christe 25. 32. Seruetus his error touching confuse faith 44. 3. Sâ—ed put for euery kinde of made wine 21. 15. Shâ—t a doubtfull woord 271. 9. the word signe vnproperly vsed 342. 39. the papists require signes 451. 1. VVhether it be yll to demaunde a signe 341. 39. and 453. 1. VVhy Christe vsed an outwarde signe 379. 12. Simeon knewe Christ from his infancie 87. 25. How Simeon blessed Christ 90. 34. why similitudes are often obscure 346. 10. 349. 13. not exactly to be sifted 485. 2. and 554. 20. Christian simplicitie 274. 16. Sinners put for wicked men 186. 46. 243. 29. 368. 37. what sinne is vnpardonable 331. 31. the confession of sinne is profitable 494. 21. Sinnes are not to bee wayed by present punishments 377. 2. sinnes after death are not forgiuen 332 32. sinnes two wayes forgiuen 505. 21. Remission of sinnes is a part of the gospel 109. 2. remission of sinnes is first of all to be desired 7. 6. and 240. 2. remission of sinnes contrary to satisfaction 197. the libertie to sinne not taken out of the gospel 298. 29. the condition of Slaues 403. This
8 Bring forth therefore fruitâ— He confirmeth that which I sayd before that the repentaunce which is testified in wordes is of no value except they proue the same in deede for it is a thing more precious then that there should be a lyght and vaine opinion of the same Therefore Iohn denyeth that the open testimonye which they gaue was sufficient but he saith that in processe of time it shal be reuealed by their workes whether they doe earnestly repent It is to be noted that good works are called the fruits of repentaunce for repentance is inward which is placed in the heart and the minde but then in the chaung of the life it bringeth forth the fruites of the same And because that in popery all this poynt of doctrine was filthyly corrupted this difference is to be holden that repentance is an inward renewing of a man which springeth forth in outward life as the tree bringeth forth fruit out of it MAT. 9. Think not to say with your selues LV. 8. Begin not to say Sith it is certain that there is but one meaning of both these speaches we do easily gather what Iohn would The hypocrits do either sleepe in their sins or licentiously proudly vaunt theÌ„selues vntil they be oppressed but when they are cited to the tribunal seat of god then they carefully seeke means to escape lurking corners or pretend some colour Therfore Iohn thus speaketh vnto the Pharises Saduces Now that you are sharply reproued of me do not as such as you are vse to doe that is seek not a remedie by a vaine false pretence And he wresteth from theÌ„ that wicked hope wherwith they were betwitched the couenant which GOD made with AbrahaÌ„ was vnto theÌ„ inâ—steede of a shielde to couer an euil conscience not that they setled their hope in the persoÌ„ of one man but because that God had adopted the whole stock of Abraham In the meane while they thought not that none are to be accounted of the seede of AbrahaÌ„ but they which folow his faith and the couenaunt of God is not ratified that it may profit to saluation but by faith And that clause in your selues is not superfluous for although in speach they did not boast themselues to be the sonnes of Abraham yet inwardly they pleased themselues with this title so that the hypocrites are nothing more ashamed to mock God then men God is able The Iewes flattered themselues almost with the same pretence which the Papists at this day do insolently chaleng to themselues It is necessary that there shoulde be a Church in the worlde for GOD will be knowne and haue his name called vppon in the worlde and the Church cannot bee other where but with vs with whom the Lord hath made his couenaunt The Priestes and other which had the gouerment and aucthoritie were especially puffed vp with this arrogancie for they accounted the common people prophane and accursed as wee reade in Iohn 7. 49. And they thought themselues to be the holy first fruites as at this day the horned bishops Abbots Canons Monks Sorbonists al the sacrificers being lift vp with the proud title of the Cleargie do in coÌ„parison of themselues despise the laitie This errour doth Iohn reproue refel in that they do to straightly restraine the promise of God shewing that though God had none of them that yet he would not be without a Church Therefore the meaning of the words is God made a couenant with Abraham his seede One thing deceiueth you that wheÌ„ you are more theÌ„ degenerate you think your selues to be the only sons of Abraham but god wil froÌ„ an other place raise vp a new seed to AbrahaÌ„ which doth not now appear he speaketh in the datiue case He wil raise vp childreÌ„ vnto Abraham that they might know the promise of God was not to no effecte and that Abraham who obeyed hym shoulde not bee deceyued although there wanted seede in them so from the beeginning of the worlde the Lorde was true to his seruauntes neither did he euer fayle in perfourming his promise of shewing fauour to their children although hee reiected the hypocrites That many thinke that Iohn speaketh this of the calling of the gentiles seemeth not to me to be of force but because that it seemed incredible to these proude men that the Church might be transferred to any other place he admonisheth theÌ„ that God hath meanes to preserue his Church which they did not think of as if he should make him children of stones MAT. 10. LV. 9. Now also is the axe After that Iohn had taken that couer of vaine hope from the hypocrits he pronounceth that the iudgement of God is nigh He had said before that they being cast off that god shuld not want a people now he addeth that God himself is now in the same that he might driue the vnworthy out of the Church as barreÌ„ trees vse to be cut vp The summe is that the hand of GOD is now stretched forth to purge the Church for the grace of God doth neuer shewe it self for the saluation of the godly but withal his iudgement commeth forth for the destruction of the worlde and that for two causes because that then the Lord seperateth his from the reprobate and the vnthankfulnes of the world prouoketh his wrath a new VVherefore it is no meruaile if the preaching of the Gospell and the comming of Christ doe put the axe to cutte away the corrupt trees and should dayly hasten the vengeaunce of God against the wicked LV. 11 The people asked him A true affection of repentaunce engendreth this carefulnesse that the sinner desirouslye enquireth what God willed and commaunded and the aunswere of Iohn doth brieflye define the fruites worthy of repentaunce For the worlde alwayes desireth to be discharged of the ceremonies towardes God and dooth nothing more readily then sette faigned and deuised worshippinges before God so ofte as hee calleth to repentaunce But what fruites dooth the Baptist commende in this place The dueties of charitie and of the second table not that God neglecteth the outward profession of godlines of his worship but because this note of difference is more certaine dooth often lesse deceiue For the hypocrites doe painefullye endeuour that they might shewe themselues worshippers of GOD in ceremonies and yet lette passe the care of true righteousnesse when they are eyther vnkinde to their neighbours or giuen to deceites and spoyles VVherefore necessarilye they are to be called to a straighter examination whether they lyue honestly amongst menne whether they helpe the poore whether they spare them in misery whether they louingly communicate those thinges which the Lorde hath giuen them For this cause Christe in Matthew 23. 23. calleth iustice mercie and trueth the chiefe poyntes of the lawe and the scripture in diuerse places commendeth iustice and iudgement This is to be noted that the dueties of charitie are first named not that they excell
name auctoritie of Christ alone therefore he speaketh in the singular number after a sorte taketh vppon him the person of Christe that he might the more effectually stirre vp the mindes of the godly to an assured trust It is certaine that the wordes which are here set downe cannot properlye be applyed to any but to Christ alone and that for two causes First because that he alone was endued with the fulnes of the spirite that hee might be a witnesse and a messenger of our reconciliation with God by which reason Paul assigneth that peculiarly to him which is commō to all the ministers of the Gospel Ephe. 2. 17. that is that they shuld preach peace to as many as are nigh and farre off then because he only worketh and perfourmeth by the power of his spirit whatsoeuer good things are promised 18. The spirit of the Lord vpon me This is therfore said that we might know that Christ aswel in himself as in his ministers doth not the work of mā or any priuate busines but that he was sent of God to restore the saluation of the Church For he testifieth that he doth nothing by the motion and counsell of man but al things by the gouernment of the spirit that the faith of the godly might be grounded vpon the aucthoritie and power of God That clause that next followeth Because he hath annoynted mee is added to expound the former For many do falsly boast that they haue the spirit of God whē they are without the gifts of the spirit But Christ by the annoynting as by the effect proueth that hee is endued with the spirit of God Then hee sheweth to what end hee was endued with the grace of the spirit namely that he might preach to the poore whereby we gather that whosoeuer are sent of God to preach the Gospell ought first to be endued with necessary giftes that they maye be able to discharge so great an office VVherefore they are indeede to be laughed at which vnder the pretence of the calling of God doe vsurpe the place of Pastors when they are most vnapt to execute the office as the horned bishops in poperie when they are more ignorant then any Asses yet they proudlye cry out that they are the Vicars of Christe and that they only are the lawful gouernours of the Church It is also expresly said that the Lord doth annoynt his seruauntes beecause that the true and effectuall preaching of the Gospell dooth not consist in windy eloquence but in the celestiall power of the spyrite as Paule sayeth 1. Cor. 2. 1. 4. To the poore The Prophet declareth what the estate of the church was before the beginning of the gospel and what al our condition is without Christ. Therefore he calleth them poore broken captiues and blind and brused to whom God promiseth restitution But though the body of the people was oppressed with so many miseries that these titles might agree to euery member of the same yet because that manye in their pouertie blindnesse bondage and to bee shorte in death doe flatter themselues or ar senselesse therfore few are fit for the receiuing of this grace And first we are taught here to what ende the preaching of the Gospell belongeth and what it bringeth vs that is when we were wholly ouerwhelmed with all kind of euils there God shineth vnto vs with his light of life that he leading vs out of the great depth of death might restore vs into a full felicitie Truely this is no vsuall commendation of the gospell that we gather such incomparable fruit of it Secondly we see whō Christ calleth to him and whom he maketh partakers of the grace committed to him that is they that are wretches in al-poyntes and are without all hope of saluation But againe we are admonished that we cannot any otherwise enioy these benefits of Christ except we be humbled with a deepe feeling of our miseries and as people hungarstarued doe desire and seeke for him to be our deliuerer for whosoeuer swell in pride and sigh not vnder their captiuitie and are not displeased with theyr owne blindenesse they doe with deaffe eares dispyse this prophesie 19. That I should preach the acceptable yeere It seemeth to many to be an allusion to the yeere of Iubile whose iudgement I doe not refuse Yet it is worth the labour to note how the Prophet taketh paines to aunswear a doubt which might trouble and shake the weake mindes seeing that the Lord had so long differred the promised saluation and had holden them in suspence Therefore he appoynteth the time of redemption in the counsell or goodwill of God as he saith chap. 49. 8. In an acceptable time I haue heard thee in a day of saluation haue I helped thee Paule to the Galla. 4. 4. calleth it the fulnes of time that the faithfull may learne not curiously to enquire further then is expedient but to reste in the will of God and this one thing was sufficient for them that the saluation in Christ was giuen when God saw it good 20. And the eyes of all that were in the Synagogue I doubte not but that God had touched their heartes that the straungnes of the matter might make them more attentiue and so should giue eare to Christ speaking for it was necessary that they should be stayd least they presently shuld haue made a noyse or at the leaste that they shoulde not breake off the course of the word seeing that otherwise they were more bent and readye to contemne Christ as we shall see 21. This day is fulfilled Christe doth not onely vse these three words but prooueth in deede that the tyme is nowe come wherein GOD would restore the decayed Church that the exposition of the prophesie might be euident and plaine to the hearers as the interpreters do rightly and in order handle the scripture when they applye the same to the present vse and he saieth that it was fulfilled rather in their eares then in their eies because the bare sight doth litle profit except that doctrine had the chiefe place 22. They bare witnesse Here Luke first commendeth vnto vs the diuine grace which was in the mouth of Christe then hee liuely paynteth out the vnthankfulnes of men He calleth them the words of grace or gratious wordes in the Hebrew phrase wherein the power and grace of the holy Ghost was seene Therefore the Nazarites are compelled to acknowledge with admiration God speaking in Christ yet they willingly hinder themselues from giuing the right and due honour to the heauenly doctrine For when they obiect that he is the sonne of Ioseph they do not amplyfie with this circumstaunce the glory of God as it became thē but malitiously they take this as an offence that they might with the fairer colour refuse whatsoeuer shal be sayde by the sonne of Ioseph So at this day we see very many who though they are enforced to graunt that to be the word of God which they
Paule teacheth Mathewe 5. Marke 9. Luke 14. 13. Ye are the salt of the earth but if the salt haue lost his sauoure wherewith shall it bee salted It is thenceâ—orth good for nothing but to be cast oute and to be troden vnder foote of men 14. Yee are the lighte of the worlde a citie that is sette vppon a hill can not be hidden 15. Neither do menâ—e light a candle and putte it vnder a bushell but on a candlesticke and it geueth light vnto al tâ—at are in the house 16. Lette your lighte so shine before men that they may see youre good workes and glorifie your father which is in heauen 49. For euerye manne shall bee salted with fire and euerye sacrifice shal be salted with salte 50. Salte is good but if the salte bee vnsauerie wherewith shall it bee seasoned Haue salte in youre selues and haue peace one with another Marke 4. 21. Also he sayd vnto them Is the candle lyghte to bee putte vnder a buâ—hel or vnder the table and not â—n a candlesticke 34. Salte is good but if salte haue loste his sauoure wherewith shall it be salted 35. It is neither meete for the lande nor yet for the dunghill but men cast it out He that hathe eares to heare let him heare Luke 8. â—6 No manne when hee lighteth a candle couereth is vnder a vessell neither putteth it vnder the table but setteth it on a candlestickâ— that they that enter in maye see the light Luke 11. 3â— No manne lighteth a candle and putteth it in a priuie place neither vnder a bushell but on a candlesticke that they which come in may see the light MATH 13. Yee are the salte of the earth That which is proper to the doctrine he doeth attribute to the persons to whom the ministerie of the same was committed For Christe by calling his Apostles the salte of the earth doeth meane that it is their office to season the earth because that menne haue nothing but that which is vnsauerie vntill they bee seasoned with heauenly doctrine And after hee admonisheth them to what they are called and pronounceth a grieuous and horrible iudgement against them except they perform their office And he sheweth that the doctrine which was laid vppe with them is so adioyned to a good conscience and to a godly and vpright life so that the corruptioÌ„ which were to be borne with in others is detestable in them and to be accounted as monstrous as if he should say if other menne are vnsauery before God there is salte geuen to you wherewith they may be made sauery but if you be vnsauery froÌ„ whence shal you haue remedy that ought to helpe otherâ— But the Lorde doeth excellently prosecute his Metaphore when hee sayeth that when other things doe degenerate from their owne nature are yet after their corruption profitable some way but that salte is hurtfull so that it also maketh the very dunghilles barren This therefore is the sum The sicknes is very incureable wheÌ„ that the ministers teachers of the word doe corrupte and make themselues vnsauerye because they oughte with their salte to season the rest of the worlde Furthermore this admonition is not only profitable for the ministers but also for the whole flocke of Christe for sith it was the will of God that the earth shoulde be seasoned with his word it foloweth that what soeuer wanteth this salte is vnsauorie before him although it sauour neuer so well vnto menne VVherefore there is nothing better then to admit that seasoning by which meanes only our vnsauerinesse is amended But yet let the seasoners take heede that they nourishe not the worlde in his corruption and especially that they infecte it not with a vile and corrupt sauour Therefore the wickednesse of the Papistes is not to be borne with As thoughe it were the purpose of Christe to geue vnto hys Apostles an vnbrideled libertie and to make them tyrauntes ouer soules and not rather to admonishe them of their duetie that they turne not oute of the righte waye Christe declareth what maner of teachers hee woulde haue for his Churche They that by no lawe doe chalenge themselues to be Apostles doe vnder this couer maintaine what abhomination soeuer they please to bringe in because Christe called Peter and suche lyke salte of the earth And yet they doe not consider howe grieuous and seuere a threatninge is added that they are woorste of all if they become vnsauerie This sentence is placed by Luke abruptly but to the same end that it is red here so that it neede not any peculiar exposition MARKE 49. Euery manne shall be seasoned with fire I haue ioyned these woordes of Marke to the former woordes of Mathewe not that they doe altogether agree in sense or that they were vsed at the same place or time but rather that the readers may the better by thys comparison perceiue the diuers vse of the same sentence VVhen as Christ hadde spoken of the euerlasting fire as Marke reporteth hee on the other side exhorteth his that they shoulde nowe rather offer themselues to the Lorde to be seasoned with fire and salte that they may be made holy sacrifices least that by their sinnes they purchase to themselues that fire whiche is neuer quenched To be seasoned with fire is an vnproper speache but because that the nature of salte and fire is like in purging and trying out of humours therefore Christe applied the same woorde to bothe Nowe we vnderstande the occasion of thys sentence namelye that the faithfull shoulde not refuse to be salted with fire and salte since without this they cannot be made holy to God And he alludeth to the commaundemente of the lawe where the Lorde expreslye forbiddeth that no oblation bee made without salte And nowe in the Gospell he teacheth the faithfull to be seasoned that they may be sanctified VVhen after he addeth Salte is good he generally extendeth it to al whoÌ„ God once vouchsafeth to season with his woorde and hee exhorteth them that they alwayes keepe their sauoure The Metaphore is somewhat the harder because that hee calleth whatsoeuer iâ— seasoned by the name of salte yet the sense is not made any thing the doubtfuller by it for when they haue through their carelesnesse lost their sauour whiche they had by the grace of God there is no more remedye And so they are vtterly lost that corrupt their faith wherby they were consecrate and themselues seeing that a good sauour caÌ„not be obtained by any other seasoning Furthermore they are become corrupt by forsaking the grace of God and are woorse then the infidels euen as salte corrupteth the earth and the dunghill MARKE 50. Haue salte in your selues This woorde maye be taken heere diuers wayes as it maye signifie either a seasoning of good sauoure which is obtained by faith or the wisedome of the spirite as when Paule commaundeth that oure communication shoulde be seasoned with salte hee meaneth that it ought to be purged
and pure frō all prophane follies and corruptions and to be filled with spirituall grace which maye edifie and with his sauour maye perfume all that shall heare it If this exposition stande then the last clause must be vnderstode of mutual peace which is nourished with that salte Yet because it is more probable that this latter sentence doeth depende of the former speache Christ seemeth to me to exhort his disciples to preserue the force and strengthe of theyr faith which may also helpe others As if he shoulde haue sayde you must doe your diligence that you be not onely seasoned within but also that you may season others yet because salte doeth bite with hys sharpnesse he therefore doeth presently admonish that the seasoning shoulde so be tempered that peace may yet remaine safe MATH 14. You are the lighte of the worlde Thoughe wee be all children of the light after that we be lightened with faith and are commanded to beare burning lightes in oure handes least wee wander in darkenesse and also to shewe the waye of life to others yet because the preaching of the Gospell was committed to the Apostles aboue all others at this day commaunded to the pastours of the Church therefore Christ geueth thys title peculiarely to them as if he shoulde haue sayd that they were on thys condition placed in suche a degree that they mighte geue lighte as from an highe to all others After hee addeth two similitudes A towne sette vppon a hill cannot be hidde neither is it vse to hide a candle when it is lighted By which woordes he woulde signifie that they should so liue as if they were sette oute to be looked vppon of all menne And certainly the higher a manne is placed the greater hurte he doeth by hys euill example if he behaue himselfe peruersly Therefore Christe willed hys Apostles to bende themselues the more to godly and holy life then any meane men of the common sorte because that all mennes eyes were sette vppon them as vppon lanternes neither are they by any meanes to be borne wyth except that godlinesse and integritie of life doe answeare to the doctrine whereof they are ministers The applying of this similitude by Marke and Luke seemeth to be vnlike for there Christe generally admonisheth them diligently to take heede least any manne beinge in darkenesse shoulde nourish vppe himselfe in a libertye of sinning for that which is hidde for a season shall at lengthe bee reuealed And thys is the meaning excepte that Christ rehearsed both these sentences abruptly not depending of the text MATH 16. Let your light so shine before menne After that he had taught his disciples that they are so placed that their vices as well as their vertues are seene farre off either for good or for euill example nowe he commādeth them so to frame their life that they may mooue all men to glorifie God Let men sayeth he see your good woorkes For as Paul witnesseth the faithfull doe prouide for good things not only before God but also before men For that he doeth after commaunde them in secrete and priuily to doe their good woorkes is only spoken to reprooue their ambition But now he commendeth to them a farre other end that is the glory of God alone Furthermore if the glory of good workes cannot be rightly attributed to God except they be acknowledged as receiued frō hym and he accounted as the only authour of them Heereby it appeareth that without open and grosse contempte of God freewil cannot be exalted as if that good workes either in parte or in whole sprang out of the power of man Againe it is to be noted howe louingly God dealeth with vs in calling good woorkes ours whereof by right he shoulde ascribe the whole praise vnto himselfe Mathewe 5. 17. Thinke not that I am come to destroy the lawe or the Prophets I am not come to destroy them but to fulfill them 18. For truely I saye vnto you Till heauen and earth pearish one iote or one title of the Lawe shall not scape till all things be fulfilled 19. VVhosoeuer therfore shall breake one of these least commaundements and teache men so he shall be called the least in the kingdome of heauen but whosoeuer shall obserue and teache them the same shall be called great in the kingdome of heauen Marke Luke 16. 17. Nowe it is more easie that heauen and earth shoulde passe awaye then that one title of the lawe shoulde fall 17. Thinke not Though Christ was of that perfection of life that he might rightly say that he came to fulfill the law yet he doth not here entreat of life but of doctrine Because that he did proclaime that the kingdome of God was come and did stirre vppe the mindes of menne wyth an vnwoonted hope and did also receiue his disciples by baptisme It is probable that the mindes of many doubted and diligently sought to what purpose that newnesse tended Nowe Christ declareth that his doctrine is so farre from any dissenting with the lawe so that it agreeth very well with the lawe and the Prophets and not so onely but it bringeth a full perfection to the same And it seemeth that he was especially led by two causes to testifie this consent of the law and the Gospel Assone as there springs out any newe kinde of teaching the common people take it as if there shoulde be an alteration of all things And the preaching of the gospell was in that order as I sayde euen nowe that made them hope that the Churche shoulde bee altered into an other estate then it was before they did therefore thinke that the olde and vsuall kinde of gouernment was abolished VVhich opinion had bene very hurtfull many wayes for the godly woorshippers of God woulde neuer haue embraced the Gospell if it had beene a defection from the lawe and the light and troublesome spirites would assay by taking suche an occasion greedily to ouerthrowe the state of religion for we knowe howe ouerthwartly rashnesse lifts vp it selfe in new things Furthermore Christe sawe very manye of the Iewes which thoughe they professed that they beleeued the lawe yet they were altogether prophane and degenerate for the estate of thinges amongest that people were so decaied and all thinges were filled wyth suche corruptions so that through either slouthe or malice the Priestes hadde quenched the pure lighte of doctrine so that there remayned no greate reuerence of the lawe If that there hadde beene brought a newe kinde of doctrine that shoulde haue discredited the lawe and the Prophetes then religion hadde beene miserably shaken This seemeth to be the first cause why Christe denied that hee came to destroye the lawe as it may be easily gathered oute of the texte For to confirme the same he presently addeth that it cannot be that one iote or title of the lawe shuld passe vnfilled and hee accurseth those teachers that doe not labour faithfully in mainteining the authoritie of the same And
Church or the second state of the Church as it then began to arise by the preaching of the Gospell So in Luke 7. 28. Christ accounteth him that is least in the kingdome of GOD greater then Iohn the reason of the speache is because God restoring the world by the hand of his sonne framed his kingdome perfectly Therefore Christe will not that any teachers be admitted into his churche after the same be renewed but suche as are faithfull interpreaters of the lawe and wil endeuour to keepe the doctrine of the same sounde But it is demaunded whether the ceremonies were accounted amongst the commandements of God which are not required now to be obserued I answere the purpose and the end of the lawgeuer is to be considered For God commaunded the ceremonies that the outwarde vse of them mighte be temporall and the signification eternall hee breaketh not the ceremonies that holdeth the effecte of them and omitteth the shadowe Nowe sith Christe banisheth them out of his kingdome which accustome menne to the contempte of his lawe their beastlinesse is monstrous that are not ashamed wyth sacrilegious indulgence to remit that which God doth so seuerely require and vnder pretence of a veniall sinne to beat downe the righteousnesse of the law Againe that title is to be noted which he geueth to good and holy teachers that is to such as exhort men not only in words but especially in example of life to keepe the lawe Matth. 5. Marke Luke 20. For I saye vnto you excepte your ryghteousnesse exceede the righteousnesse of the Scribes Pharises yee shall not enter into the kingdome of heauen 21. Yee haue heard that it was sayde to them of the old time Thou shalt not kill for whosoeuer killeth shal be culpable of iudgment 22. But I saye vnto you whosoeuer is angrye with his brother vnaduisedlye shall be culpable of iudgement And whosoeuer saith to his brother Racha shal be worthy to be punished by the councel and whosoeuer shall say Foole shal be worthy to be punished with hell fire   20. Except your righteousnes exceede He reprehendeth the Scribes which endeuoured to charge the doctrine of the Gospell as though it were the ouerthrow of the law Hee disputeth not this matter but onely dooth shewe briefly that they haue nothing lesse in their mindes then the zeale of the lawe as if he should haue sayde they pretend that they hate mee because they woulde not breake the lawe but it appeareth by their lyfe how coldly they esteeme the law nay how securely they scorne at God while that with a painted and faigned righteousnesse they beare vp theÌ„selues amongst men This is the iudgement of most of the interpreters But see if hee doe not rather reproue the corrupt kind of teaching which the Scribes and Pharises vsed in teaching the people For when as they restrayned the lawe of GOD onely to outward dueties they framed their disciples as Apes to hypocrisie And I speake not against it that they lyued as wickedly nay worse then they taught Therefore I do willingly ioyne theyr glory of false righteousnesse with their wicked docctrine yet it dooth easily appeare by those wordes that followe what it is that Christ doth especially inueigh against in this sentence where as he purging the lawe from their wicked commentes doth restore the same to his former puritie In summe that which was wickedly obiected as we haue sayde against him he forcibly returneth backe vpon themselues Behold said he how perfect and apt interpreters of the lawe they are for they doe frame a righteousnesse which shall shutte the gate of heauen against the followers of it It must be remembred that we said otherwhere that for the amplifying of the matter the Pharises are ioyned to the Scribes because that secte had got the reporte of holynes to themselues before all others Though they are deceyued that thinke they are so called of a separation as menne separate from the common sorte of men they challenged a degree proper to themselues For they were called Pherusâ—im that is interpreters because that they not contente with the simple letter professed that they hadde the kaye to gather the secrete vnderstanding whereof their greate heape of mixed inuentions sprange when as they drawing the maistership to themselues with a wicked pleasure and like boldnes they durst intrude their own inuentions in steede of the scripture 21. You haue heard what was sayde This sentence and others following doth agree with that that goeth before For Christ dooth more at large shew in their kindes how ouerthwartly they doe wrest the law so that their righteousnes is nothing els but drosse But they are deceiued that thought that this was the reformation of the law and that Christe extolled his disciples into a higher degree of perfection then Moses euer could bring his grosse and carnall people vnto which was hardly fitte to learne the first elementes So went the opinion the beginning of righteousnes was in tymes paste delyuered in the lawe but that the perfection is taught in the Gospell But Christe meant nothing lesse then to chaunge or alter anye thing in the commaundementes For God hath therein once established a perfecte rule of lyfe whereof he will neuer repent But beecause that the lawe was corrupted with adulterous commentes and was wrested into a prophane sense Christ delyuereth the same from such corruptions and sheweth the right vnderstanding of it from the whiche the Iewes were fallen away And the doctrine of the law doth not onely beginne but also perfourmeth an vpright lyfe as maye be gathered out of this one Chapter in that it requireth a perfect loue of God and our neighbour so that he that is endued with such a loue wanteth nothing of the chiefe perfection Therefore the law by the commaundements of good lyfe leadeth men to the marke of righteousnesse Therefore Paule accounteth it weake not in respect of it selfe but in respect of our flesh For if the lawe did onelye giue an entraunce to true and perfect righteousnesse then was Moses protestation in vaine I take heauen and earth to recorde this day against you that I haue sette before thee the waye of lyfe death Againe now O Israel what doth the Lord thy God require of thee but that thou shouldest wholly cleaue vnto him This promise were also in vaine and to no purpose hee that doth these thinges shall liue in them And it euidentlye appeareth out of other places of scripture that Christ meant not to alter any thing in the commaundementes For he commaundeth them that woulde through their good workes enter into lyfe to obserue nothing but the commaundements of the lawe and neyther hee nor his Apostles doe giue anye other preceptes of godly and holy lyfe And truely they doe great iniurie to God the aucthour of the law which imagine that hee did onelye frame the eyes handes and feete to a feigned shewe of good workes and that onely the
tyrannie Therefore if any man shall gather out of the woordes of Christ that the Publicanes were the woorst of all men he shal argue amisse for he speaketh after the common maner of speach as if he should say they that are almost without all humanitie haue yet some kinde of mutuall loue while they seeke their owne commoditie 4â— Be yee therefore perfecte This perfection requireth not an equalitie but is only referred to a likenesse Therfore though we be far from God we are accounted to be perfecte as hee is while we bende to that marke which he proposeth to vs in himselfe If any interpreat it otherwise lette there he made no comparison here betweene God and vs but the perfection of God is called first the free and meere liberalitie whiche is done without accounte of gaine then the singular goodnesse which striueth with the malice and vnthankfulnesse of menne The which appeareth by the wordes of Luke â—e you mercifull as year heauenly father For mercy is opposed to bought loue which is tied to a priuate commoditie Mathewe 6. 1. Take heede yee gaue not your almes befâ—re men to be seene of them or else yee shall haue no rewarde of your father which is in heauen 2. Therefore when thou geuest thine almes thou shalt not make a trumpet to be blowne before thee as the hypocrites doe in the Synagogues and in the streetes to be praised of men Verely I saye vnto you they haue their rewarde 3. But when thou doest thine almes lette not thy left hand know what thy right hand doeth 4. That thine almes may be in secreate and thy father that seeth in secreate hee will rewarde thee openlye Marke Luke 1. Take heede Christ doeth in this place exhort his disciples to a syncere studie of good workes that is that they should studie simplie to doe wel before God and that they shoulde not boast themselues before men It is a most necessary admonition because that in vertues ambition is alwaies to be feared and there is no woorke so laudable that is not thereby often corrupted and defiled But by the figure Synecdoche vnder this one kind is there a generall doctrine deliuered For hee speaketh of almes no more then he speaketh a little after of prayers Yet in many copies the woorde Right eousnesse is vsed for almes as the olde interpreter also translated it But that is of no wayght for both wayes it sufficiently appeareth that he correcteth this disease of ambition whilest that in doing well it seeketh glory of men 2. VVhen thou geuest thine almes Heere hee reprooueth by name the faulte which was commonly vsed and in custome wherein the desire of vayneglory may not onely be seene but almoste felt with the handes For they emptied their baskets amongst the poore in the corners of the streetes in publike places where they vsed their publike meetings In that they sought the publike places that they might haue many witnesses shewed appeared manifest and vainglorious boasting and not satisfied with that they also vsed the sound of trumpettes They fained that they called the poore vnto them as they neuer want pretences yet nothing was more euident then that they sought commendation and praise Further when we serue the eyes of men we then make not God the iudge and examiner of our life Therfore Christ sayeth not without cause that they that boast themselues after this sort haue their reward now already for they cannot haue regard to God that haue their eyes possessed with such vanitie By the same reason all hypocrites are called couetous of vaine glorye For when hypocrites were called by prophane gesters which played counterfait persons vpon the stage in playes the scripture geueth thys name to men of a double and dissembling heart Althoughe there are diuers kindes of hypocrites For some though they be most guiltie to themselues yet most impudently they chalenge to be accounted for good men before the worlde and they endeuour to couer those faults whereof they are conuict in their owne conscience Others do so securely nourish vppe themselues that they dare also chaleÌ„ge vnto themselues a perfect righteousnes before God Others do wel not for a desire of righteousnesse nor for the glory of God but onely that they may get themselues a fame and opinion of holinesse Christ now noteth this later kinde and rightly calleth them hypocrites whiche while in their good woorkes they propose themselues no good end they put the persons of others vppon them that they might seeme holy and good worshippers of God 3. Let not thy left hand know The meaning of this speach is that we ought to be content that God alone is witnesse of our doings and so to bende our selues in obedience to him that we be not caried about with vanitie For it falleth often out that men doe not sacrifice so muche to God as to themselues Therefore Christes meaning is that we shoulde not be caried away with contrary thoughts but wholely bende oure selues to this that we may worship God with a pure conscience 4. That thine almes may be in secreate This sentence seemeth contrary to many places of scripture where wee are commaunded to edifie oure brethren wyth good examples But if we consider the purpose of oure sauioure we may not stretch the woordes any further He commandeth hys disciples freely and wythout all ambition to applye themselues to good woorkes That this may be done he willeth them not to looke for the beholding of menne that they maye thinke it sufficient that God alone approoue their deedes But this simplicitie taketh not away the care and diligence of profiting others by our example And a little before he doeth not precisely forbid to do good deedes before men but condemneth the vaine ostentation Thy father which seeth in secreat He couertly condemneth the folly which raigneth euery where amongst men that they thinke their labour to be lost if they haue not many witnesses of their good deedes Therefore he sayeth that God needeth not a great light to see and knowe their good deedes by for he knoweth euen those that seeme to be buried in darkenesse Therefore there is no cause why we shoulde thinke those things loste which menne see not nor can beare witnesse of because that God hathe his seate euen in the darkest dennes And hee ministreth the aptest remedye for curinge this disease of ambition while hee calleth vs to the beholding of God who maketh to vanish and vtterly blotteth all vaine glory oute of our mindes In the seconde clause which foloweth next Christ warneth vs in seeking for a reward of our good woorkes patiently to wait to the last day of the resurrection Thy father sayeth he shall rewarde thee openly VVhen euen then when the morning of the last day shal arise those things which are nowe hidden in darkenesse shall be laid open Mathewe 6. Marke Luke 5. And when thou prayest be not as the hypocrites for they loue to stande and pray in
of God in the same sense namely that the Iewes might know firste that they were to be restored by the benefit and good work of God and not of men then that their estate should be happy vnder God their kinge thirdly he promiseth them not an earthly and a fraile fely citie but a heauenly and euerlasting 8. Heale the sicke As he gaue them power so hee commaundeth theÌ„ to be faithfull and liberall disposers of the same and hee commandeth them not to suppresse those thinges which were layde vp with them for the common good of all men But by these miracles hee declareth for what purpose he was sent of the father and what is the end of his Gospell Neyther is it without aduice that he commaundeth them rather to rayse the dead and to heale the sicke then to afflicte the whole with diseases or to kill them that lyue Therefore these myracles haue an Analogy and similytude with the office of Christe that we might know that he came to be the aucthour of all good thinges to vs which shoulde delyuer vs from the tyranny of Sathan and of death which shoulde heale our sicknesses and our sinnes and should helpe all our miseries Freely yee haue receiued That they might the more willingly beestowe those giftes which he had giuen vnto them he declareth that they were not bestowed vpon them for their own priuate glory but y t they might be as it were certeine conduit pypes for the conueiance of the free goodnes of God as if he should haue sayde consider from whence you had this power as it came vnto you by none of your owne deseruing but of the meere grace of God so nowe it is meete that by your ministerie it should be freely bestowed vpon others VVee know how hardly euery man doth parte from that to others which hee thinketh to be peculyer to himselfe also where some one is lyfted vp aboue the rest of his brethren how ready he is to despise all other Therfore he could not better perswade to a free bestowing of spirituall gifts theÌ„ by teaching them that no man excelleth by his own industrie but by the free liberalitie of God And Christe now sheweth in his ministers a token of that grace which was foretolde by Iesaias 55. 1. All yee that thirst come yee to the waters drinke and take wine and milke without money yet he also sheweth that no man can be a sincere minister of his word and dispenser of his grace but he that is readye to bestow his labour freely and that all hyrelinges doe vnworthilye corrupt and prophane the holy office of teaching But this is not againste free bestowing that the teachers of the Churche are mainteined with publike stipendes so that they do willingly and freely serue Christe and the Church and let theyr prouision for their liuing be as it were an increase of their labour Matth. 10. Mark 6. Luke 9. 9. Pâ—ssesse not gold nâ—r siluer nor money in your girdles 10. Nor a scrippe for the iourney neither two coates neither shooes nor a staffe for the workman is worthy of his meate 11. And into whatsoeuer city or town ye shall come enquire who is worthy in it ther abide yee til yee goe thence 12. And when yee come into 〈◊〉 house salute the same 13. And if the house be worthy let your peace come vpon it but if it be not worthy let your peace returne to you 14. And whosoeuer shall not receiue you nor hear your words when ye depart out of that house or out of that citie shak off the dust of your feete 15. Truelye I saye vnto you it shal be easier for Sodom and Gomorrha in the day of iudgemente then for that citie 8. And commanded them that they shoulde take nothing for their iourney saue a staffe only neyther scrip nor bread nor money in their girdles 9. But that they shoude be shod with sandalles and that they should not put on two coates 10. And he saide vnto them wheresoeuer yee shal enter into an house there abyde til ye depart thence 11. And whosoeuer shall not receiue you nor heare you when yee depart thence shake off the dust that is vnder your feet for a witnesse vnto them Verelye I say vnto you it shal be easier for Sodom or Gomorrha at the daye of iudgment then for that citie 3. And hee saide vnto them take nothing to your iourney neither â—â—aues nor scrip neither bread nor siluer neither haue two coats 4. And whatsoeuer house ye enter into there abyde and thence depart 5. And whosoeuer will not receiue you when you goe out of that citie shake off the very duste from your feete for a testimonie against them 9. Possesse not Beecause the order of theyr ambassage was such that Christe woulde that his Disciples shoulde goe throughout all Iudea in a fewe dayes and speedilye to turne againe to him hee forbiddeth them to carye burdens with them which shoulde hinder this speede But some doe thinke verye foolyshly that this is prescribed as a perpetuall lawe to the ministers of the worde or the Apostles A little after doe followe verye manye sentences whiche extende further but it is certeine that these commaundementes of leauinge all letteâ— and hynderaunce are restrayned to that ambassage whiche wee sayde was appoynted for a tyme. Further that prohibition in Matthew of golde siluer a scryppe and two coates ought to be read in one sentence as it appeareth by the other two Therefore I had rather translate it cary not with you because it was the Lordes will simply to forbydde that they shoulde not take anye thing with them for prouision for that iourney At home they might haue scrippes and showes and other coates but that they might be the lyghter for the iourney hee commaundeth them to leaue all burdens Thereunto also belongeth that saying of Marke that they should be shodde with sandalles They seeme to differ in the rodde or staffe for in Marke a staffe is allowed in Matthew and Luke it is denied But seeing the interpretation of the Hebrew word thet is doubtfull amongst the Hebrewes though the Euangelistes did write in Greeke they haue diuersly taken the worde rabden Therefore Matthew and Luke doe meane staues which are a burden to them that beare them but Marke meaneth a staffe whereon trauellers doe ease or rest themselues And it appeareth that it was the manner of them that trauailed to cary a staf according to which vse that was said Gen. 32. 10. VVith my staffe I passed ouer this Iordan In which words Iacob confesseth that he came into Syria emptie and not laden with riches 10. For the workemanne is worthy of his meate Christ aunswereth a doubt for that condition might seeme to be hard to goe through Iudea not furnished with any prouision for the iourney Therefore Christ willeth them not to be afrayde of fainting for want because that whither soeuer they should come they should at least be worthy of
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
be the daily meditation of the godly when as they haue born many troubles to prepare themselues to beare new 25 For whosoeuer will saue his lyfe A most apt consolation that they truly shall finde life which doe willingly suffer death for Christ for Mark doth expresly prescribe vnto the faythfull this cause of death and therefore it is to bee vnderstoode in Matthew his wordes For oft tymes it commeth to passe that ambition or desperation driueth prophane men to contemne life so that couragiously they hasten to death but yet they profit not therby Also the opposed threatning auaileth much to the shaking off of the drowsie sluggishnes of the flesh when as he forewarneth them that are desirous of this present life that they onelye preuaile thus farre that they shal lose the same There is a contrarietie betweene this temporal life and the eternall as we taught before vpon the tenth chapter from whence the readers may seeke for the rest 26. For what shall it profit a man c if hee lose his owne soule The word soule is heere taken properly for Christe admonishth that the soule of man is not therefore created to enioy the world onely for a fewe dayes but that at length it may attaine to that immortality in heauen as if he shuld haue said how great is this sluggishnes and how beastly blockishnes is it that the world so holdeth men bound vnto it and ouerwhelmesh thē that they consider not to what end they were born and haue an Immortal soule giuen vnto them that the race of this earthly life being finished they should liue for euer in heauen And all men truly doe confesse that the soule is more worth then all the riches and pleasures of the worlde but in the meane season the sense of the flesh doth so blinde them that wittingly and willingly they cast their soules into destruction Therefore least the world should enchaunt vs with her baytes let vs consider in our minde the excellency of our soule which if it bee earnestlye considered dooth easilye dispearse the vaine imaginations of an earthlye felicity 27. For the sonne of man shall come That the former doctrine may the better sinke into our minds Christe setteth before their eyes the iudgement to come for that this transitory lyfe may become vile vnto vs it is necessary for vs to be touched with an earnest feeling of thee heauenly The slownesse and sluggishnesse of our minde hath nead to bee holpe and stirred vp to looke vp into heauen Therfore Christ citeth the faithfull to his trybunall that they might continuallye thinke that they liue for no other cause but to aspyre to that blessed lyfe which shall bee reuealed at that day And the warning tendeth to this purpose that wee might know that they striue not in vain to whom the confession of their faith is more deare and precious then their life as if Christ should haue fayde Cast your lyues into my hande and keeping without feare for I wyll shewe my selfe at length the auenger who will at length restore you agayne perfectlye though you seemed for a tyme to perishe Hee mentioneth the glorye of the father and the Aungels leaste hys disciples shoulde iudge of his kingdome after the present face or shewe for as yet hee was base and despised beeing hidde vnder the habite and shape of a seruaunt Therefore he promiseth to be farre otherwise when he shall come to be the Iudge of the worlde Further those words which Marke and Luke haue more the readers shall finde expounded in the tenth Chapter of Matthew Also I haue spoken sufficiently otherwhere of the reward of workes This is the summe of it as ofte as there is a rewarde promised to good workes it doth not oppose the merite of thē against the free righteousnes of faith neyther dooth it shewe the cause of saluation but onely encourage the faithful to the study of weldoing while they are certeine that they labour not in vaine VVherefore these two do very wel agree we are iustified freelye because we are accepted of God besides our desert and yet that he of his owne free will pleasure bestoweth a reward not due vnto our works 28. Verely I say vnto you Because the disciples might yet doubte amongst themselues when that day should be the Lorde styrreth them vp with a neerer hopei namely that hee will shortly giue a shewe or token of his glory to come VVe know how true the common prouerbe is in that which is desired haste it selfe seemeth to make delay but it is found most true especiallye amongst vs while our saluation is differd to the comming of Christe The Lorde therefore that hee might in the meane season refresh his disciples hee proposeth vnto them for their confirmation a time in the meane season as if hee shuld haue saide If it seeme too long for you to waite for my comming I wil sooner preuent the same for before you shal dye that kingdome of God shal be euidente beefore your eyes of the hope whereof I commaund you to depend This is the naturall sense of the wordes For that which some doe imagine of Iohn is but a fancy By the comming of the kingdome of GOD is meant the manifestation of the heauenlye glorye which Christe beganne at hys resurrection and shewed it more fullye by sendinge the holye Ghost and by working merueilous workes for in these beginninges hee gaue his Disciples a taste of the newnes of the heauenly lyfe when by true certeine tryalles they might knowe him that he sate at the right hand of his father Matth. 17 Mark 9 Luk. 9. 1. And after sixe dayes Iesus took Peter Iames and Iohn his brother and brought thē vp into an high mountaine a parte 2. And was transfigured before them and his face did shine as the sunne and his clothes were as white as the light 3. And beehold there appeared vnto them Moses and Elias talkinge with him 4. Then answered Peter and said to Iesus master it is good for vs to be here if thou wilt let vs make here three tabernacles one for thee and one for Moses and one for Elias 5. VVhile he yet spak behold a bright cloud shadowed thē and behold there came a voice out of the cloud saying This is my beloued sonne in whom I am well pleased heare him 6. And when the discyples heard that they fell on theyr faces and were sore afraid 7. Then Iesus came and touched them and sayd arise and be not afrayd 8. And when they lifed vp their eies they saw no manne saue Iesus onely 2. And sixe dayes after Iesus took Peter Iames and Iohn and brought them vp into an high mountaine out of the waye alone and he was transfigured before them 3. And his raymente did shine and was verye white as snow so white as no fuller canne make vppon the earth 4. And there appeared vnto them Elyas with Moses and they were talkinge with Iesus 5. Then
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
to the bearinge of the Crosse as Marke dooth expreslye expound it And it was meete that hee should bee thus launced because that when he was at home he was wont to lyue pleasantly vnder the shadow in ydlenes he had neuer conceiued or had tasted very little what it should meane to crucifie the old man and to tame the lusts of the flesh But the Monkes are too ridiculous while vnder pretence of this place they chalenge to themselues the state of perfection Fyrst it is easie to vnderstand that it is not commaunded to all men without difference to sell all For the husbandman which is accustomed to lyue of his labour and thereby to nourish his children should sinne if he shuld sel his small portion of land not being compelled thereto by necessity Therfore it is better to keepe that which God hath put into our handes so that we do modestly and thriftily maintaine our selues and our houshold and giue some part to the poore then wastefully to spoyle al. But what a goodly selling is this which the Monks do so much brag of Whē as a great number which cannot finde foode at home thruste thēselues into monasteries as into swines sties full stuffed All men do carefullye spare from themselues that these idle bellyes might be fatted with other mens bread A notable chaunge surely when they being commaunded to giue to the poore that which they rightlye possesse they are not content with theyr own but take away other mens MAR. 21. Iesus beheld him and loued him That which the Papistes doe hereof gather that good morall workes which are not wrought by the instinct of the spirit but go before regeneratiō do of right deserue is too childish a deuise For if they gather a desert of the loue of God we may say that frogs and flyes do deserue because God loueth all his creatures without exception Therefore it is needful to distinguish the degrees of loue In respect of this present place it shal be sufficiēt to know that God loueth none with a fatherly loue but his own sonnes whom he hath regenerate with the spirit of adoption and by this loue it cōmeth to passe that they shal be approued before his tribunall seate According to this sense to be beloued of God to be iustified before him are both one in signification But God is said sometime to loue them whom hee neither alloweth nor loueth for because the preseruation of mankind is acceptable vnto him which consisteth in iustice equity moderation wisdome faith and temperaunce hee is said to loue the polytike vertues not that they doe merit saluation or grace but beecause they tende to that ende which he alloweth In this sense according to diuers respects he loued hated Aristides Fabritius for in asmuch as he had adorned them with an outward righteousnes and that for the common good hee loued hys own work in them Yet beecause the heart was corrupt that outwarde shew of righteousnesse auailed them nothing to the obtaining of righteousnes For we know that the hearts are purged onely by faith that the spirit of vprightnes is giuen onely to the members of Christ. So the question is answered how it could be that Christ should loue a man that was proud an hypocrite whē nothing is more odious before God thē these two vices Neyther is it anye absurditie that God should loue that good seede which he put into some natures so that he yet reiecteth the persons and the works for their corruption MAT. 22. Hee went away sorowfull The departure sheweth at length how farre the young man was from that perfection whereto Christe called him For how commeth it to passe that hee withdraweth himselfe from Christes schoole but because it was a griefe to him to forsake hys riches But if we be not ready to beare pouertie it is euidente that luste doth yet reigne in vs. And this is that which I sayde before that Christe commaunded to sell all was not an addition to the lawe but a tryall of the sinne that lay hidde For as euery manne is more giuen to this or to that sinne so by the reprehending of the same hee is the more layde open Further this example teacheth vs that to continue constantly in Christes schoole it is conuenient to renounce the flesh This yong man departed from Christ who brought with him both a desire to learne and modesty because it was hard for him to leaue that vice wherewith he was acquainted The same shal befal to vs except the sweetnes of the grace of Christ do make al the intisements of the flesh vnsauory to vs. VVhether this temptation were but for a time so that the yong man afterward repented it is vnknowne yet by coniecture it is probable that hee was drawne away by his couetousnesse that he should not profit any thing Math. 19. Mark 10. Luke 18. 23 Then Iesus said vnto his disciples verely I saye vnto you that a riche manne shall hardlye enter into the kingdome of heauen 24. And againe I say vnto you it is easier for a Camell to goe thoroughe the eye of a needle then for a rich man to enter into the kingdome of God 25. And when his disciples heard it they were excedingly amased sayinge who then can be saued 26. And Iesus beheld thē and said vnto them with men this is vnpossible but with God all things are possible 23. And Iesus looked rounde about said vnto his disciples how hardlye doe they that haue ryches enter into the kingdome of God 24. And his disciples were astonied at his wordes But Iesus aunswered againe and said vnto them Children howe hard is it for them that truste in ryches to enter into the kingdome of God 25. It is easier for a Camel to goe through the eye of a needle then for a riche manne to enter into the kingdome of God 26. And they were much more astonied saying with themselues who then can be saued 27. But Iesus looked vppon them and sayde with men is it impossyble but not with God for with GOD all things are possible 24. And when Iesus sawe him sorowfull he sayd with what diffycultie shall they that haue riches enter into the kingdom of God 25. Surely it is easier for a Camell to goe through a needles eye then for a rich manne to enter into the kingdome of God 26. Then saide they that heard it and who then can be saued 27. And he sayde the things which are vnpossible with men are possible with God 23. A rich man shall hardly enter Christ doth not declare how noysome and deadly a plague couetousnes is but also how great hinderaunce riches doe bring Marke asswageth the sharpnesse of the saying while he applyeth it onely to them which put their trust in riches But I think that the former sentence is rather confirmed by these words then corrected as if he should saye that it shoulde not seeme merueilous to them that rich men haue
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
interpreaters of the law noted and it agreeth very well with the Hebrewe phrase And it is certaine that Luke calleth the same men lawyers But the Lorde doeth especially reproue those Pharisies which wer of the number of the Scribes because that at the time this secte had the chiefe place in the gouernment of the Church and in the interpretation of the scripture For we shewed other where that when the Sadduces and the Essenes would be accouÌ„ted learned according to the learned the Pharisies followed an other maner of teaching deliuered vnto them from their elders as it were from hande to hand so that they would searche out more subtilly the mysticall sense of the scripture And thereof they had their name giuen them for they are called Pherusim as interpreaters And though they had defiled the whole scripture with their inuentions yet because they gloried in that popular kinde they had most authority in setting forth the worship of God and the discipline of holy life Therefore the sentence must be resolued thus the Pharisies the rest of the Scribes or the Scribes amongst whom the Pharisies haue the greatest honor are in their words good maisters of an vpright life but in their vngodly dedes they teach you very yl wherfore marke rather their mouthes then their hands Now it is demanded whether we must obey what soeuer the doctors do coÌ„mand without putting any differeÌ„ce For it sufficiently appeareth that the Scribes of that age had wickedly vngodly corrupted the law with their vngodly fantasies had laden the miserable soules with vnrighteous lawes had defiled the worship of God with many superstitions and Christ woulde haue their doctrine kept as if that it were not lawful to resist their tyranny The answer is easie he doeth not simply compare euery doctrine with their liâ—e but this was Christes purpose to put a difference betweene the holy law of God their prophane works for to fit in Moses chaire is nothing els then to shew out of the law of God how they should liue And though I do not certainly know wheÌ„ce this maner of speach is borowed yet their coÌ„iecture is probable which do refer it to the pulpit which Esdras set vp wheÌ„ce the law was red Neh. 8. 4. And when the Rabbines wold speake of the scripture they of the coÌ„pany which were to speake arose in order But it may be that the custome was to read the law it self out of a higher place He therfore sitteth in the chaire of Moses which commandeth not of himself or of his owne iudgement but of the authority and woord of God Yet herewithal is noted a lawful calling for Christ doeth therfore command that the Scribes shuld be heard because they were the publike teachers of the church The papists which do giue lawes think it inough to haue the title and the place for to this ende doe they wrest Christes words as if it were necessary for men to receiue obediently what soeuer the ordinary prelates of the church do coÌ„mand But this cauil is confuted againe againe in another coÌ„mandement of Christes where he willeth to take heede of the leauen of the Pharisies If by the authority of Christ it is not only lawful but also behouefull to reiect what soeuer the Scribes do adde of their owne to the pure doctrine of the lawe it is euident that what soeuer they please to coÌ„mande may not be receiued without choise iudgement Furthermore if Christ wold haue tied their consciences to the precepts of men he had spokeÌ„ falsly other where saying that god was worshipped in vain with the precepts of men Heereby it appeareth that christ exhorted the people that they shuld so far obey the Scribes as they continued in the simple pure interpretation of the law For Aug. doth very wel aptly according to the mind of Christ expouÌ„d the sitting of the Scribes in Moses chair to be that they taught the lawe of God and therfore the shepe ought to hear the voice of the shepherd by them as by men appoynted to that office To the which words he presently addeth therfore God teacheth by them but if they will teache their owne heare them not do not after them In the treatise vpoÌ„ Ihon 46. To the which sentence that which the same man saith in his 4. boke de doctrina Christiana answeareth Because the good faithful men do not hear all men but they hear God himself obedieÌ„tly therfore they are heard profitably who also do profitably abstain from those things they should not do Therfore the chair not of the Scribes but of Moses coÌ„pelled them to teach good things yea though they did those things which were not good In their life they did their own works but the chair which was none of theirs suffred theÌ„ not to teach their owne doctrines 4. For they binde burdens He accuseth not the Scribes as if they should tyranically oppresse the soules with hard vnrighteous lawes for though they had brought in many superfluous rites as it appeareth by other places yet Christ doth not touch that fault now for he compareth true doctrine with a corrupt and dissolute life Also it is no maruel that the law of God is called a heauy burden and hard to bee borne and especially in respect of our infirmity But thogh the Scribes required nothing but that which God had coÌ„manded yet Christ doth here reproue their strait and austere kind of teaching which is coÌ„mon with these proud hypocrites so that they do imperiously require of others what soeuer is due to god they are not to be entreated froÌ„ vrging others in their dueties they do flatteringly spare theÌ„selues euen in those things which they doe seuerely enioyne to others carelesly they giue themselues to any thing In which sense Ezechiel reproueth them for that they ruled with austerity power For they which doe earnestly feare God though they endeuour to frame their disciples to obey him sincerely and perfectly yet because they are seuere rather towards theÌ„selues then towards others they are not so precise exactors further because they know their own infirmity they do louingly forgiue the weak But none caÌ„ be imagined more bold or more cruel in coÌ„maÌ„ding then the blockish conteÌ„ners of God because they care not for the difficulty of that from the which they do exempt themselues VVherfore no man can orderly rule others but he which first hath ruled himself 5. Al their works they do He had said euen now that the Scribes liued far otherwise then they taught but now he addeth that if they had a shew of any good thing euen that was but fained and toyishe because they had no other purpose but to please men and to glorye of theÌ„selues And here he doeth secreately oppose the disguised viser of their workes which serue but for ostentation against the study of godlinesse and of a holy life For a sincere worshipper of god wil neuer giue himself to
as muche as yee haue done it vnto one of the least of those my brethren yee haue done it vnto me 41. Then shall he say vnto them on the left hand Depart from me yee curssed into euerlasting fire which is prepared for the deuill and his angels 42. For I was an hungred and yee gaue me no meat I thirsted and yee gaue me no drinke 43. I was a stranger and ye lodged me not I was naked and ye cloathed me not sicke and in prison and yee visited me not 44. Then shall they also answeare him sayinge Lord when saw we thee an hungred or a thirst or a stranger or naked or sicke or in prison did not minister vnto thee 45. Then shall he answeare them and say Verily I say vnto you in as muche as you did it not to one of the least of these yee did it not to me 46. And these shall go into euerlasting paine and the righteous into life eternall  37. Now in the day time hee taughte in the temple and at night hee went out and aboade in the mount that is called the mount of oliues 38. And all the people came in the morning to him to heare him in the temple Christ prosecuteth the same doctrine and that which he first described by parables he now expoūdeth plainly without figures The sum is that the faithful should stir vp themselues to the desire of liuing holily righteously that they should with the eyes of faith looke vp to the heauēly life which now lieth hid but shal be at the length reuealed at the last cōming of Christ. For whē he saith that he shal then sit in the throne of his glory where he shal come with the angels he opposeth this his last appearance against the confused and disordered troubles of the earthly warfare as if he should haue said that he did not therefore appeare as if that he shuld haue set his kingdom presently in an order and therefore his disciples haue nede of hope patience least the long delay shuld tire them out VVherby we gather that this is added again that the disciples being remoued frō that error of a present soden felicity shuld suspēd their minds vntil the second cōming of Christ and in the meane season that they should not fal away nor waxe faint therfore he sayeth that he shal then at length be renouned by the name of a king For although he beginneth his kingdō vpon the earth sitteth nowe at the right hād of his father that he might with great authority gouerne heauen earth yet that his throne is not as yet erected in the sight of mē so that his diuine maiesty shal far more fully appear shine in the last day thē now For then shal the ful effect of his glory appear which we tast now only by faith Therfore Christ sitteth now in his throne in heauē so far forth as it is necessary for him to raign for the brideling of his enemies the defence of his church But then he shal openly ascende into his tribunall seat that he may establish a perfect order in heauē earth that he may tread his enemies vnder his fete that he may gather his faithfull ones into the fellowship of the eternal and blessed life to be short he wil then shew forth in dede to what end his father hath giuen the kingdō to him He sayth that he wil then come in his glory because that while hee was uersant vppon earth as a mortall man he lay hidde vnder the contemptible habite of a seruaunt And he calleth it his glory which in an other place he attributeth to his father euen in the same sense for he simply meaneth the glory of God which shone then onely in the father when as it was hid in him 3◠And before him shal be gathered all nations and he shall separate them He extolleth his kingdome with great royall titles that the disciples might learne to hope for an other felicity then they had then cōceiued in theyr mindes For this one thing sufficed them that their nation should be deliuered from the miseries wherwith it was then oppressed that it myght appeare that God had not made his couenant in vaine with Abraham and his posterity But Christ extendeth the frute of the redēption which he bringeth further because that he shal be the iudge of the whole world Then that he might exhort the faithful to liue godly he saith that it shal not be common bothe to good and badde for he will bring wyth hym the reward which is laid vp for them both In summe he sayeth that the estate of his kingdome shall then be rightly ordred when the ryghteous shall obtaine the crowne of glorye and the wicked shall haue that reward paied them which they haue deserued Nowe that separation of the goates from the lambes which is deferred vnto that daye declareth that the wicked are now mingled with the holy and godly men to lyue together in one and the same flock of God And this comparison semeth to be taken out of Ezechiel 34. 21. where the Lorde complaineth of the vntowardnesse of the goates which pushe the leane sheepe wyth theyr hornes and spoyle the pastures and trouble the water and he saith that he will reuenge it So that Christe his wordes doe tend to this that the faithfull shoulde not thinke their estate to be too sharpe if nowe they be compelled to liue with goates yea and to abide many pushes and troubles of them then that they shoulde take heede least the corruption of their sinnes should infecte them also thirdly that they might know that they loose not their labour by liuing godly and righteously for the difference shall appeare at the length 34. Come ye blessed The purpose of Christ must be remembred for he willeth his disciples to be now content with hope and patiently with quiet mindes to wayte for the enioying of the celestiall kingdome then he willeth them to goe earnestly forwarde and not to be weary of well doing The latter parte is referred to this that he promiseth the enheritance of heauen to none but to them which in good workes do go forwarde to the marke of that calling which is from aboue But before that he will speake of the rewarde of good woorkes he sheweth by the way that the spring of saluation ariseth from an higher fountaine For by calling them the blessed of the father he declareth that their saluation proceedeth of the free fauour of God for the blessed of God and chosen or beloued of God is all one amongst the Hebrewes Further not onely the faithfull haue vsed this phrase of speach to expresse the grace of God towardes men but they which had no taste of true godlinesse helde yet this principle Come in thou blessed of the Lorde sayde Laban to Abraham his seruaunt Gen. 24. 31. VVe see that nature had taught them to vse this title that they
againe rehearse to let the reprobate vnderstand that those vaine pretences wherwith they doe nowe deceiue themselues shall auaile them nothinge at the last day For whence commeth this so cruell pride against the poore but because they thinke that they shall escape vnpunished Therefore the Lorde that he mighte driue away such deceitfull flatteries forewarneth them that they shall feele at the length but to too late that which they nowe doe not vouchsafe to thinke vppon namely that they which now doe seeme to bee suche abiectes are as pretious to Christe as hys owne members Mathew 26. Marke 14. Luke 22. 1. And it came to passe when Iesus had finished al these sayings he said vnto his disciples 2. Yee knowe that within 2. dayes is the Passeouer and the Sonne of man shall be deliuered to be crucified 3. Then assembled togither the chiefe Priests and the Scribes and the Elders of the people into the hal of the hie priest called Caiphas 4. And consulted how they might take Iesus by subteltie and kill him 5. But they sayd not on the feast day least any vproare be amonge the people 6. And when Iesus was in Bethania in the house of Simō the leper 7. There came vnto him a woman which hadde a boxe of very costly oyntment powred it on his head as he sate at the table 8. And when his disciples saw it they had indignation saying what needed this wast 9. For this oyntment might haue beene solde for muche and beene giuen to the poore 10. And Iesus knowing it sayde vnto them why trouble yee the woman for shee hath wrought a good woorke vppon me 11. For yee haue the poore alwayes with you but me shall ye not haue alwaies 12. For in that shee powred this oyntment on my bodye shee did it to bury me 13. Verely I say vnto you whersoeuer this Gospell shal be preached throughout al the world there shal also this that he hath done be spoken of for a memoriall of her 1. And two dayes after followed the feast of the Passeouer and of vnleauened bread and the hie Priestes and Scribes sought howe they might take him by craft and put him to death 2. But they sayd not on the feast day least there be any tumult among the people 3. And when he was in Bethania in the house of Simon the Leper as hee sate at the Table there came a woman hauing a boxe of oyntment of Spikenard very costly and shee brake the boxe and powred it on his head 4. Therefore some disdained among themselues and sayde To what end is this wast of oyntment 5. For it might haue beene sold for more then three hundreth pence and bene giuen to the pore and they grudged against her 6. But Iesus sayd let her alone why trouble yee her for shee hath wrought a good woorke on me 7. For ye haue the poore with you alwayes and when ye will ye may do them good but me ye shal not haue alwaies 8. Shee hathe done that shee coulde shee came afore hande to annoynt my body to the burying 9. Verely I say vnto you wheresoeuer this Gospell shall be preached throughout the whole world this also that shee hath done shal be spoken of in remembraunce of her 1. Now the feast of vnleauened bread drew neare which is called the Passeouer 2. And the hie priests Scribes sought howe they might kil him for they feared the people Christ doth now again cōfirm that which he forewarned his disciples of so oft before but this last forewarning doth most euidently declare howe willingly he offered himselfe to death and it was necessary that it should be so because that God could not be appeased but with a sacrifice of obedience His minde was also thereby to meete with that offence least the disciples supposing that he was brought to death of necessity or constrainte should fall away So this sentence was profitable two wayes first that it might be manifest that the sonne of God did willingly submit himself to death that hee might reconcile the worlde vnto the father for there was no other meanes whereby either the guiltinesse of sinnes coulde be washed away or the righteousnesse obtained for vs then that he dyed not as one oppressed so with violēce which he could not escape but because that he offred himselfe willingly to death Therfore he sayth that he cōmeth purposely to Hierusalem to die there For when as he was at liberty to go backe againe and to passe away that time in some safe and secreat place wittingly and willingly he goeth forth amongst them euen in the appoynted time And thoughe the disciples profited nothing at that time by the warning that was giuen them of the obedience which he yelded to the father yet afterwards their faith was muche strengthened by this doctrine As also at this day we receiue no smal profit therby for it setteth before vs as in a liuely glasse that freewil offering and sacrifice whereby all the transgressions of the worlde are blotted out and we beholde the sonne of god gladly and boldly going forwarde to death and now a conquerour of death 3. Then assembled together Mat. meaneth not that they were assembled in the space of those 2. dayes but hee setteth downe this hystory to declare that Christ was not told by mā of the day appoynted for his death For by what coniectures could this haue beene gathered when as the ennemies themselues had purposed to defer the time The meaning therfore is that he spake by the spirite of prophesie of his death when as no man could suspect it to be so nie at hād Further Iohn setteth downe the cause why the Scribes and priests had this assembly namely because that daily there was more concourse of people to Christ. And then by the perswasion of Caiphas it was decreed that he should die because that he could not be ouercome any way but by death but they saw no fit and conuenient time vntill that the feast being past the people should be departed Hereby we gather y t though those hungry dogs did gredily hunt after the death of Christe yea though they sought the same outragiously yet they were restrained with a secreat bridle of God so that nothing was done by their purpose or wil. As much as lieth in them they loke for an other time but God hastneth the houre whether they will or no. And it behoueth vs greatly to marke this Christ was not rashly caried to death at the pleasure of his enemies but was brought vnto it by God because that the hope of our help is established vpon the same God is appeased with that sacrifice which he had ordained frō the beginning And therefore his wil was that his sonne shuld be offred euen vpon the day of the Passeouer that the olde figure might geue place to the onely sacrifice of the eternal redemption They which had no other purpose but to ouerthrowe Christ thought an other time more meete
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
but onely confirmeth that whiche I sayd euen now that one of his familyar guestes was the traytour And though it was hard for them to be lefte in suspence and doubtefull for a time that they might exercise themselues to consider the heinousnesse of the offence yet an other commodity folowed therof when they lenewe that the Prophesie was fulfilled Psal. 41. 9. 55. 14. 15. He which did eat of my sweete bread hath lifted vp the heele against me Furthermore by Iudas the Lordes will was to admonish his children in al ages not to be dismaide or discouraged for houshold traytours for that which hee had experience of who was the head of the whole Church must befall to vs which are the members 24. Surely the Sonne of man goeth Christ here taketh away an offēce which might haue grieuouslye offended the mindes of the godlye For what is more absurde then that the sonne of God should be traiterously betraied by a disciple giuen ouer to the pleasure of the enemies that hee maye bee brought to a reproachfull death But Christ saith that all this coulde not be but by the will of God And hee proueth this decree by the testimonie of the scripture because that which was appointed hee reuealed beefore by the mouth of his Prophet Now we vnderstand wherto Christes woordes doe tend namely that the disciples knowing that whatsoeuer is done is gouerned by the prouidence of God should not thynke that his life or death was ruled by chaunce But the commodity of this doctrine stretcheth further for the fruite of Christes death is then rightlye sanctified to vs when as it appeareth that hee was not rashlye caried to the crosse by menne but that by the eternall decree of God hee was ordeined to bee that sacrifice for the washinge awaye of the sinnes of the world For whence had we our reconciliation but by Christes appeasing of the father by his obedience VVherefore let vs alwayes remember the prouidence of God whereunto Iudas himselfe and all the wicked ones though it be against their willes and that they striue against the same must of necessitie obey Let this alwaies remaine sure that Christ therfore suffered because that God was pleased with such a kind of pacification yet Christ doth not say that Iudas by this pretence was freed from fault because that he did nothing but that which God hadde appoynted For though GOD in his vpright iudgment appointed the death of his sonne to be the price of our redemption yet notwithstanding Iudas in beetraying him procured hys iust damnation because that he was full of trechery and couetousnesse Further though God would haue the world redeemed yet this was no cause but that Iudas was a wicked traitour Hereby we see though men can do nothing but y t which god appointeth yet they ar not therby freed from guiltines because they are caried headlong to sinne by their wicked affection For though God by a hidden bridle directeth them to an ende vnknowne to them they minde nothing lesse then to obey his decrees These two things seeme nothing agreeable to mans reason that God by his prouidence shuld so gouerne the doings of men that nothing should be done but by his wil appointment and yet shuld destroy the reprobate by whō he executeth his wil. But we see here how christ reconcileth them both together making Iudas subiect to the cursse thogh this which he wrought against God was appointed by God Not that the treasō of Iudas shuld properly be called the work of God but because God turned the treason of Iudas to perfourme his counsell But I knowe how many interpreters would auoyd this rocke They do acknowledge that the scripture was fulfilled by this work of Iudas because god by his Prophets testified that which he knew before Therfore that they might mitigate the doctrine which seemed somwhat too sharp they set downe the foreknowledge of God in place of his decree But the holye Ghost doth decide this controuersie farre otherwise for it doth not only bring this as the cause of the betraing of Christ because it was so written but also because it was so appointed For where Mat. Mar. do alleage the scripture Lu. bringeth vs straight to that celestial decre euē as he teacheth in the Acts that Christ was betraied not only by the foreknowledge of God but of his determinate counsel And a litle after Herod Pylat with the rest of the wicked did those things which wer foreordained by the hand coūsel of god VVherby it appeareth that they do fōdly seek a shift which do fly to the naked and bare foreknowledge It were good By this word we are taught how horrible a vengeance doth remain for the wicked for whom it were better that they had neuer beene borne But this life though it is transitory and ful of innumerable troubles yet is it an incomparable benefit of God Againe we do hereby gather also how detestable their wickednes is which doth not only extinguish the precious gifts of God destroy the same but bringeth it to passe that it were better neuer to haue tasted of the the goodnes of God Yet this clause is worthy to be noted that it were good for that manne not to haue beene born For thoughe the estate of Iudas shoulde bee miserable yet it was good for God that he created him who appointeth the reprobate for the daye of destruction and doth also by this meanes set forth his own glory as Solomon teacheth So the secrete gouernment of God is defended from al note of suspition which ruleth the counsels and works of men as I touched euen now 25. Then Iudas answered Though we oft see them which are guilty within themselues to tremble and feare yet to their feare and blind tormēts there is a blockishnes adioyned so as they do boldly proceede to deny any thing so that at the length they do thus preuaile by their impudency that they do discouer their secrete sinne So Iudas when he was ensnared in an euill conscience could not yet hold his peace the inward tormentor doth so vex him vntil that with feare doubtfulnes he ouerthroweth him Also Christ in his answere sharply reprouing his blockish boldnes doth prouoke him to consider the offence which he desired to hide But his mind being now possessed with a deuilish fury could not haue any such feeling But by this example let vs learn that the wicked by their bad excuses do nothing els but pul a more speedy iudgment vpon themselues Matth. 26. Marke 14. Luke 22. 26. And as they did eat Iesus tooke the bread and when he had giuen thanks he break it and gaue it to the disciples and said take eate this is my body 27. Also he tooke the cuppe and when he had giuen thāks he gaue it them saying drink ye al of it 28. For this is my bloud of the new testamēt that is shed for many for the remissiō of sins 29. I saye
There is therfore great weight in these words that they went forth preached euery where which euen now for feare durst not speake in their secreat corner For so vnloked for a conuersion in a moment could not be done by man And therfore Marke addeth The Lord wrought with them signifying that this was the very worke of god Yet this phrase of speach doth not make a partition betwene their worke or labor and the grace of God as if that they of themselues could doe any thing but he meaneth simply y t they were holpe of God because that according to the flesh they shuld haue attēpted that in vaine which is yet wrought by them I graunt that the ministers of the word are called fellow helpers of God 1. Cor. 3. 9. in as much as he vseth their ministery but it is to be noted that ther is no power in them but that which he giueth them Further they do preuail nothing by planting by watering except the secreat working of the spirit do cause it to encrease Confirmed the word Marke here in my iudgement doth note a part of that which he had generally set down immediatly before For the Lord wrought with thē by other meanes least the preaching of his gospel shuld be in vain but this was a notable testimony of his help that he cōfirmed the same by myracles And this place teacheth to what ende myracles muste be referred that it is not lawfull to draw them after peruerse corruptions for that they doe serue the Gospell VVhereof it followeth that the holy order of God is inuerted if they be drawne away from the word of God whereof they are appurtenances to the adorning of vngodly doctrines or are drawn to colour out corrupt worshippings LAVS DEO THE holy Gospel of Iesus Christ according to Iohn with the Commentary of M. Iohn Caluine Faithfully translated out of Latine into english by Christopher Fetherstone student in Diuinitie TO THE RIGHT HONORABLE THE LORD ROBERT DVDLEY EARLE OF LEYCESTER BARON OF DENBIGH Maister of the Horse to the Queenes Maiestie Knight of the noble order of the Garter one of the Queenes Maiesties most honorable priuie Counsel Chanselour of the most famous Vniuersitie of Oxford Christopher Fetherstone wisheth encrease of spirituall giftes long life happy dayes and encrease of honour IT IS AN OLDE SAYing Right honourable and no lesse true then olde that faleable wines neede no iuic bush which prouerb importeth thus much that thinges which are of thē selues good and commendable haue not anye at least no great neede of commendation If therefore I shouldee with fine filed phrases with gaye geason woordes with straunge examples and notable hystories compound some long prologue and tedious Preface in commendation of this most excellent work and Commentarie of that famous member and faithfull Doctour of Gods Church Maister Iohn Caluine I might cause your Honour to suspect the fondnesse thereof I my selfe should seeme to doubte of the goodnesse thereof and finally minister occasion to many to condemne me of folly Omitting therefore that which is needlesse I discend vnto that which is needefull to wit to excuse my selfe of arrogancie wherof some may accuse me in that I dare presume to dedicate vnto yonr honour this my translation vnto whom I am altogether vnknowen The loade stone as men say writers do testifie and experience doth teach hath in it selfe such power force and vertue that it draweth iron vnto it though it be farre distant right so vertue doth drawe men vnto it and the reporte thereof causeth men to loue those whom they haue not seene to reuerence those of whō they haue only heard Which thing sithence it is so there is no cause why I shoulde either bee accused of arrogancie or condemned of impudencie for approching so boldly vnto your honour and for suffering this my translation to appear in your name For your friendes confesse and your foes cannot iustly denie that God hath placed in your noble brest greate aboundance of most heroicall vertues I omit to speake of that rare report of your vnfeigned religion which refoundeth euery where and redoundeth to your prayse I should be tedious if I should set downe particulerly the most vndoubted testimonies of your faithfulnesse toward your dread Soueraigne I shoulde seeme to flatter if I should extoll that godly magnanimitie wherewith the Lord hath endued you to maintaine his truth to defend the Realm to sub due those proud aspiring papists That great and earnest care which your honour hath alwaies had and euen now hath to support the poore ministers of the word and gospell of Iesus Christ in Gods cause in good causes hath in it selfe sufficient force to enforce not only mee but all thankfull heartes by word and writing to bewray all thankfulnesse dutifulnesse towards your good honor As this so that singuler liberalitie vsed at all times by your Lordship towards my friends hath caused me in dedicating of this booke to your honour to testifie some part of my thankfull minde in their behalfe And heere I am to craue pardon of you whiche I hope I shall easily obtaine for that I haue not behaued my selfe finely as I might though faithfully as I ought in this my worke And thus fearing prolixitie I conclude praying vnto the Lorde God of heauen and earth that King of Kinges and Lorde of Lordes that he will graunt vnto your honour and to the rest whom he hath placed in the like degree of dignitie his holy spirite that spirite of wisdome and vnderstanding that you may thereby be so directed that all your thoughts woordes and workes may tend to the setting foorth of Gods glory the maintenance of true religion the preseruation of the Realme So shall England haue wealth be voide of woe enioy solace be free from sorrow possesse plentie not tast of pouertie inherite pleasure and not see paine Whiche God graunt Your Honours most humble and obedient Christopher Fetherstone To the Reader BEing instantly requested Gentle Reader by my godlie zealous friendes to enterprice the translating of this most learned Commentarie of M. Iohn Caluine and being persuaded thereunto by manie godlie reasons whereof Gods glory the profite of his Church should bee the chiefe I coulde not nor woulde not refuse to take that charge vpon mee vnlesse I should haue forgotten my dutie towardes God his Churche and my friendes and now for asmuch Gentle Reader as the principall recompence of my paines shall bee that profite whiche thou shalt reape by the reading of this my translation I beseech thee refuse not to take some paines in reading the same I haue not stuft it full of strange wordes deriued of the Latin which might no lesse molest thee then if they continued Latin as they were I haue not racked the phrases to make them runne smoothly to please 〈…〉 and so digressed from the truth and meaning of the authour but so much as possible I could I haue translated
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
authoritie of God Therefore he denieth that he hath any desire of his owne and such a desire as is separated from the commaundement of his father 31 If I testifie of my selfe Hee doth not in this place any whit discredit his owne testimonie which in another place he stoutly defendeth but it is a maner of graunting For because Christe was sufficiently instructed and furnished by another hee passeth not for beeing beleeued himselfe If saith he according to the common custome of men you beleeue not my witnesse which I beare of my selfe let it be so let my testimonie be of no force And we knowe that that is not accounted true and lawfull which euery man saith of himselfe although he doe otherwise speake the truth because no man is a sufficient witnesse in his owne cause And although it be vniust dealing that the sonne of God should be reckoned in this number of men yet will he rather yeeld some part of his right that he may ouercome his enemies with the authoritie of God 33 You sent vnto Iohn and he bare witnesse of the truth 34 But I receiue no witnesse of man but I speake these thinges that you may bee saâ—e 35 He was a burning and a shining light and yee woulde reioyce for a time in his light 36 But I haue a greater testimonie then of Iohn for the workes which the father hath giuen mee to doe the same workes whiche I doe doe testifie of mee that the father hath sent mee 33 You sent vnto Iohn Before he vttereth the testimonie of God hee vrgeth them with the answere of Iohn which they coulde not iustly discredite or distrust For to what purpose serued it to sende vnto him vnlesse they woulde stand to his wordes For they doe sende as vnto a Prophet of God therefore they feigne that his voyce is vnto them in steed of an oracle And although there is another concession or graunt contained in this yet Christ doth plainely cast in their teeth that it was nothing but malice that did hinder them and keepe them backe from beleeuing Therefore we see that this circumstance maketh much to the matter that they sent vnto Iohn and did aske of him as beeing desirous to learne who was the Messias and yet they set light by his answere 34 I receiue not witnes from man But God did not choose him in vaine to bee his witnesse and in another place Acts 1. 8. Christ himselfe affirmeth that his disciples are his witnesses I answere that Christ vseth the testimonie of Iohn not that he needeth it but so farre foorth as it is profitable for vs to haue some confirmation thereby One man borroweth testimonie of another because they cannot want that help The estate of God and Christ is otherwise For if the Philosophers do say that vertue needeth not the helpe of another what hath man in himselfe wherewith he can vnderprop the truth of God And Christe addeth also immediately that he vttered the testimonie of Iohn for theyr sake VVhereby he giueth them to vnderstand that he hath not respect so much vnto himselfe as that hee prouided for men whilest that hee rayseth vp preachers of his gospell by whom hee may make his will knowen vnto vs. VVherein his wonderfull goodnesse doth also shine whilest that he doth applie all thinges vnto our saluation VVherefore it standeth vs vpon to endeuour that he may not take paines in vaine in sauing vs. 35 He was a burning light In that he calleth Iohn a burning light it is a farther argument of their vnthankefulnesse For it followeth that they are blinde of their owne accorde seeing the light of God was set vp before their eyes Therfore the mening of the words is god wold not haue you to eree for hee appointed Iohn to bee a light that his brightnesse might direct you In asmuch therefore as you do not acknowledge me to bee the sonne of God it commeth to passe through voluntarie error There followeth another exprobration that they did not only passe by the light which was offered theÌ„ with shut eyes but did also of set purpose abuse it to oppresse Christ withall For in that they were readie to extol Iohn aboue his iust degree that did arise of a malicious vnfaithfull purpose least there should be any place left for the sonne of God Christe doeth very finely compare this wicked abuse of the heauenly light vnto wantonnesse like as if the good man of the house should set vp a candle in the night season for his seruants that they may doe that worke which he hath commaunded them to doe and they doe translate the vse thereof vnto banquetting and all maner of naughtinesse Furthermore as in these wordes Christe doth accuse the Iewes so hee doth admonish vs all in general that we doe not abuse to wander hyther and thyther the godly teachers whom God hath appointed to direct vs in the right way The experience of all times teacheth how profitable this admonition is God doth take men into his gouernment during the whole course of their life euen vntil they come to the last marke he sendeth his prophets as gouernours Such is the distemperature of men that they had rather leape frowardly without going forward then goe forwarde walking such is their inconstancie and lightnesse that hauing despised and reiected the perpetuall direction they are carryed vnto theyr sodaine affections Therefore saith he for a time or an houre in which word hee toucheth their foolishnes that they thought that the eternall light of god could be extinguished with fraile and vaine frowardnes So deale the Papistes at this day how many godly teachers soeuer the Lord hath giuen to his Churche as burning lights they draw them vnto a contrary vse as if they were determined to blinde their owne eyes with the beholding of the light Neither doe they only abuse the lightes to choake the light of God but doe also triumphe oftentimes in darknenesse as when as they boast of the doltish inuentions of their blabbes brawlers against the pure doctrine of the gospel But that which Christ doth in this place affirme of Iohn Paul maketh common to all the faithfull because hauing the worde of life they ought to shine in the worlde as lightes but Christ teacheth that it belongeth properly vnto the apostles and ministers of the gospel to carry the light before others For seeing that we be all in darknesse being blinde God doth giue vs light by the light of his worde But in this place he doth peculiarly adorne Iohn with this title by whose ministerie God did more plentifully shine vnto his church 36 I haue a greater testimonie After that he hath shewed that the Iewes had wickedly corrupted the gift of God in the person of Iohn he doeth now the second time repeat that which he had said that he had no need of mans testimonie as if he were not sufficient of himselfe Although according to his custome he reclaimeth them vnto the
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
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
doeth exact and require how we may lawfully leade our life But Christ did so auoid dangers that notwithstanding hee turned not an hayres breadth aside from the course of his office for to what end serueth safetie of life saue only that we may serue the Lorde Therefore we must alwayes beware that we loose not the causes of liuing for life And in that the despised corner of Galilee doth lodge Christ whome Iurie cannot awaye with wee doe heereby see and perceiue that godlinesse and the feare of GOD doe not alwayes appeare in the principall places of the Church 2 And the feast day Although I affirme nothing yet is it likely that this chaunced in the seconde yeere after Christe his Baptisme It skilleth not at this time to speake any more of this feast day whereof the Euangelist maketh mention Moses declareth to what end and vse it was commaunded Leuit 23. 34. namely that by that yeerely ryte the Iewes might remember that their fathers liued fortie yeeres vnder tents when as they wanted houses that by this meanes they might celebrate the grace of their deliuerance VVe haue said before that a double cause did moue Christ to come vnto Ierusalem vnto the feast dayes namely because being subiect to the law that he might redeeme vs from the bondage thereof he would omit no point of the obseruation therof and secondly because he had better opportunitie offered to preach the gospel in such an extraordinarie assembly and multitude of men The Euangelist saith that Christ did so rest apart in Galilee as if he would not haue come to Ierusalem 3 Therfore his brethren said vnto him Vnder this word do the Hebrewes comprehend all kinsfolkes and alyances of what degre soeuer they bee He saith that Christ was mocked of them because that he did lie hid in the obscure place of Galilee Notwithstanding it may be doubted whether ambition did moue theÌ„ or no to desire that Christ might become famous Although we graunt this yet is it manifest that they do contemptiblie mocke him because they doe thinke that he dealeth not according to reason and counsell yea they cast foolishnesse in his teeth because when as he woulde be something distrusting himselfe he dare not come abroad that he may be seene of men VVhen as they say that thy disciples may also see they doe not only speake of those who were continually with him but of those whom he would gather to himselfe euery where out of the whole nation For they adde afterward thou wilt be knowen of all men and in the meane season thou lyest hid If thou doest these things that is if thou doest desire such honour that al men may speake of thee make all meÌ„ to looke vpoÌ„ thee They set the world against a few men amongst whom he liued without honour There may also another sense bee gathered out of these wordes if thou doest these thinges that is seeing that thou arte endewed with so greate power that thou purchasest fame vnto thy selfe with myracles loose them not For whatsoeuer is giuen thee of God thou spendest it heere in vaine whereas there are no fit witnesses and iudges Here we see how great the slacknesse of men is in considering vpon the workes of God for Christes kinsmen woulde neuer haue spoken thus vnlesse they had troden vnder foote the plentifull testimonies of his diuine power which they ought to haue receiued and reuerenced with great admiration That which wee heare in this place of Christ falleth out dayly that neighbours doe more disquiet the childreÌ„ of god then strangers for they are instrumeÌ„ts of SataÌ„ to prouoke those somtimes vnto ambition sometimes vnto couetousnesse who desire to serue God purely sincerely and faithfully But when as Christe doth driue away such Satans hee teacheth vs by his exaÌ„ple that we must not graunt the foolish petitions of our brethren 5 For neither did his brethren Heereby wee gather howe little carnall kindred doth auaile for the spirite marketh Chirste his kinsfolkes with a continuall mark of infamie in that being conuinced with so many testimonies of workes they did not then beleeue Therefore as Paule saith whosoeuer doth wish to be iudged in Christ let him bee a new creature For they who adict themselues wholy to serue God are vnto Christe insteede of father mother and brethren VVherfore the superstition of the Papists is so much the more ridiculous who setting apart all other doe only extoll the honour of the blood in the virgin Marie as if the woman was not reprehended by Christe himselfe whiche cryed out of the middest of the companie Blessed is the wombe which bare thee and the paps which gaue thee suâ—ke For Christ answered Nay rather blessed are they that heare the woorde vf God 6 My time is not yet come Some doe falsly expound it of the time of his death For he speaketh of the time of his iourneying And hee doth testifie that he differreh from his kinsfolks in this because they may freely and without feare goe abrode in the sight of the world at all houres because they haue the world to be their friend but he himselfe is afraid bicause the world hateth him By these words he giueth theÌ„ to vnderstaÌ„d that they gaue him counsell amisse concerning a matter whiche they knewe not secondly he proueth that they are altogether carnall when as he saith that the world cannot hate theÌ„ For the peace of the world must be redeemed with wicked consent vnto vices and all manner of euill 7 But me it hateth because I testifie The worlde is taken in this place for the men who are not borne againe who retaine their owne nature Therefore whosoeuer are not begotten againe as yet with the spirite Christ pronounceth them to be his aduersaries And why because he condemneth their workes And if sobeit we stay our selues vpon Christ his iudgement we must needes graunt that the whole nature of man is so corrupt and peruers that there can no right thing no sincere thing no good thing proceede thence Behold why any of vs doth please himself so long as he abideth at home with himselfe Nowe Christe saith that he is hated because he doth testifie that the workes of the world are euill He giueth vs to vnderstand that the gospel cannot be rightly preached but that the whole worlde must be cited giltie before Gods iudgement seate that by that meanes it may be trodeÌ„ down that flesh blood may by brought to nought according to that when the spirite shall come he shall reproue the world of sin VVe doe also learne heere that there is suche pride bread in men that they flatter themselues in their vices For doubtles they would not waxe angrie when as they are reprehended vnlesse being blinded with too much loue of themselues they did flatter themselues in their owne vices yea pride and arrogancie are the most deadly the chiefest of all the vices which are in man It is the
of man For he setteth downe this marke onely whereby we may discerne betwene the doctrines 18 Hee which speaketh of himselfe He hath hytherto taught that this is the only cause why men are blinde because they are not gouerned with the feare of God now he addeth another marke in the doctrine it selfe whereby we may know whether it be man his doctrine or Gods For what doctrine soeuer doth set foorth the glory of God it is holy and diuine and what doctrine soeuer doth serue for the ambition of men doth darken the glorie of God by extolling them it doth not only deserue no credite but it ought sharply to be reiected Therfore he shal neuer erre that shall set before his face the glory of God to aime at he shal neuer be deceiued with the shew of that which is right that shal try by this touchstone that which is brought in the name of God VVe are also taught hereby that no man can faithfully vndertake the office of a teacher in the church saue only he who being void of ambition shall take this one thing in hand with al his might and maine to further the glory of God VVhen as he saith that there is no vnrighteousnes in him he giueth vs to vnderstand that ther is no wicked or deceitful thing in him but that he doth that whiche becommeth a good sincere Minister of God 19 Did not Moses The Euangelist doth not recite all the wordes of Christ in order but doth onely gather briefly the principall pointes of things which appertaine vnto the summe of the whole matter The Priests and Scribes were incensed against him because he had healed the man that was sick of the palsey they professed that they did this through zeale of the law to the end he may refute their hypocrisie he draweth an argument not from the matter but from the person For because they do al of them licenciously pamper themselues in their vices as if they had neuer knowen any law he gathereth thence that they are touched with no loue or desire of the law Truly this defence were not sufficient to proue the matter for admit we graunt that they did paint their wicked and vniust hatred with a false colour yet notwithstanding it followeth not hereupon that Christ did well if he committed any thing coÌ„trarie to the appointment of y â— law for we must not set the mittigatioÌ„ of our fault from other mens offences but Christ doth in this place ioyne two members together in the former he appealeth vnto the consciences of his enemies and seeing that they did proudly boast that they were patrones of the law he plucketh this visure from their face for he obiecteth vnto them that they graunt themselues leaue to breake the law as often as they will and that therefore they cared not for the lawe That done he descendeth vnto the matter it selfe as we shall by and by see so that the full and perfect defence consisteth vpon his partes Therfore the summe of this member is that there is no zeale of the law in the despicers therof VVhereupon Christ inferreth that the Iewes are enforced vnto so great madnesse by some other cause whilest that they couet to kill him After this sort must we pul out the wicked out of their lurking dennes as often as they set themselues against God and sound doctrine feigning that they doe this vpon a godly affection Those that are at this day the most bitter enemies of the Gospel and the most stoute defenders of papistrie they haue nothing wherewith they doe more purchase fauour then this that they are moued with feruentnesse of zeale but and if their life bee throughly examined being altogether polluted with most filthie crimes they doe openly mocke God VVho is he that knoweth not that grosse Epicurisme doth reigne in the Pope his courte Doe the Bishops and Abbots so shamefully couer their filthinesse that any shew of religion doth appeare Are not the Monkes also and suche brawlers so giuen ouer vnto all wickednes lust couetousnes al monsters of wickednes that their life doth crie that they haue quite forgotten God And now seeing they are not ashamed to make their boast of the zeale of God and the Church they are to be brideled with this answere of Christ 20 The companie answered and said thou hast a Diuell who seeketh to kill thee 21 Iesus answered and said vnto them I haue done one worke and yee all marueile 22 Therfore gaue Moses you circumcision not that it is of Moses but of the fathers and ye circumcise a man on the Sabboth day 23 If a man receiue circumcision on the Sabboth day that the lawe of Moses may not be broken are you angrie with me because I haue made a man all whole on the Sabboth day 24 Iudge not according to the outward sight but iudge right iudgement 20 Thou hast a Diuell It is as much as if they had said thou art mad For it was a commonâ—speech amongst the Iewes who were exercised in this doctrine that men are possesed of the diuel whenas they go mad or when as vnderstanding reason are taken from them And truly as light moderate chasticements are the fatherly corrections of God so when he handeleth vs more hardly and sharply he seemeth not to strike vs with his hand but rather to vse y e Diuel as an executioner or minister of his wrath But the multitude chideth Christ with a single minde for the counsels of the Priestes were not openly knowne Therfore these foolish men do ascribe it vnto madnes that Christ complaineth that they fought to kill him Hereby we are taught that we must take good heed that we giue not iudgement vpon vnknowen things but if it fal out that at any time we are condemned rashly of the vnskilfull we must according to the example of Christ paciently put vp iniurie 21 I haue done one worke Now bidding adue vnto the persons hee beginneth to intreat of the thing it selfe For he sheweth that that myracle which he hath wrought is not repugnant vnto the law of God In that he saith that he hath done one work his meaning is that hee is accused only of one crime or that he is reprehended for one work only becuse he had healed a man vpon the Sabboth day that when as they doe more works of the same sort or altogether like vnto these they are not found fault with For there passed no Sabboth but there were many infants circumcised in Iurie By this exaÌ„ple doth he defend his fact althogh he doth not simply reason from the like thing but it is a comparison of the greater thing the lesser Circumcision the healing of the man that was sick of the palsey were like in this because they were both the worke of God but Christ proueth that this second was the more excellent because the benefite is extended vnto the whole man Furthermore if he had cured a
man onely of a corporall disease the comparison should haue been nothing worth for circumcision which appertaineth to the health of the soule should be more excellent Therefore Christ ioyneth the spirituall fruit of the myracle with the external benefit done to the bodie and therfore doth worthilie prefer the perfect health of the man before circumcision There may be also another reason of the comparison namely that the Sacraments haue not alwayes their force and effect present but Christ himself wrought effectually in curing the man that was sick of the palsey But I doe rather imbrace that former exposition that the Iewes do maliciously reprochfully find fault with that work wherein the grace of God doth more plainly appeare then in circumcision which they do so much honor that they do think that the Sabboth is not broken by it The marueiling wherof he speaketh doth signifie that murmuring which arose about the fact of Christ because they thought that he durst do more then was lawfull 22 Therefore Moses gaue you circumcision The illatiue worde seemeth not to agree therfore some do take dia tout◠for dia t◠but the Greeke construction is repugnant to their opinion Therfore I do expound it more simplie that circumcision was so commaunded that the vse of that signe was necessary euen vpon the Sabboths as if he should say that it was sufficiently shewed vnto them therby that the worship of the Sabboth is not violated by the works of God that Christ may applie the example of circumcision vnto the present cause yet notwithstanding he vseth a correction by and by when as he saith that Moses was not the first minister of circumcision But this was sufficient for him that Moses who was so straight an exactor of the Sabboth did notwithstanding cōmaund that infants should be circumcised the eight day although it fell vpon the Sabboth day 24 Iudge not After that he had ended his defence he vseth also an expostulation because being carried away w t wicked affections they iudge not according to the thing and the cause Circumcision was reuerenced amongest them for good causes when as it was done vpon the Sabboth day They knew that the law was not broken because the workes of god doe agree well together why do they not thinke the same of the worke of Christe saue only because a preiudice conceiued of the person of Christ doth possesse their mindes Therefore there shall no iudgement be right saue that which shall bee giuen according to the truth of the matter For so soone as the persons come abroade they turne the eyes and senses of all men vnto them so that the truth doth vanishe away by and by As this admonition ought to be of force in all causes and matters so is it more then necessarie when as we haue the heauenly doctrine in hand For ther is nothing which happeneth soner then that wee be estraunged from the same with the hatred and contempt of men 25 Therefore some of the men of Ierusalem saide Is not this he whome they seeke to kill 26 And beholde he speaketh openly and they say nothing to him whether or no doe the rulers know indeed that this is Christ indeed 27 But we know whence this man is but when Christ shall come no man shall know whence hee is 28 Therfore Iesus cryed in the Temple teaching and saying you both know mee and yee know whence I am and I came not of my selfe but he speaketh the truth that sent me whome you know not 29 But I know him because I am of him and he hath sent mee 30 Therfore they sought to take him no man laid hand on him because his hower was not yet come 25 Certaine of the men of Ierusalem Namely such as knew of the lying in wayt of the rulers and which knewe how greatly Christ was hated For the common people as wee saw a little before counted this as a dreame or doting Therfore those who knewe with what outragious hatred the chiefe rulers of their nation were incensed against Christ do not marueile in vaine that Christe was not only openly conuersaunt in the temple they being quiet but that he did also prech freely but they offend in that that in a myracle altogether diuine they do not consider the prouidence of God So carnall men so often as they see any straunge worke of God they marueile indeed but in the meane season there commeth no consideration of Gods power into their minde But it is our dutie more wisely to weigh the workes of God especially seeing that the wicked when as they haue assayed all things doe not so hinder the course of the gospel as they would desire we may surely think that their endeuours are void because God is able to throw them down with his hand being set against them 27 But we know whence this man is Heere we doe see not only howe great the blindnesse of men is when they are to iudge of diuine matters but that this vice is almost ingendred in them that they haue witte enough to lay stumbling blockes before themselues that they may not come vnto the knowledge of the truth There doe oftentimes fall out offences through the subtiltie of Satan which may driue away moste men from Christ but and if the way were plaine and equall euery man would feigne vnto himselfe an offence So long as the rulers knew not Christ this multitude would haue beene letted with their vnbeliefe alone now whenas that impediment is remoued they inuent a new cause least they should come vnto Christ. Yea whereas it was meet that they should be moued with the example of the rulers they are so farre from following that which is right that they do willingly stumble at the first step Euen so men that haue begun well are wont to faile by by in such sort vnles the Lord do direct their goings euē vnto the end Furthermore the argument wherwith they hinder themselues is this The Prophets haue testified that the beginning of Christ shal be vnknowē but we know from whence this man came therefore he is not to bee taken for Christ. Hereby are we taught what a dāgerous thing it is to teare in peeces the scriptures and so consequently Christ himselfe that he may be iudged only by the halfe of himselfe God promised a deliuerer of the seed of Dauid but he challengeth this office euery where vnto himselfe as proper to himselfe Therefore it was requisite that God should be reuealed in the flesh that hee might be the Redeemer of his Church So Micheas assigneth the place where Christ should be borne Out of thee Bethleehem shall arise a captaine that he may gouerne my people But immediately after he speaketh of an higher going out and therefore hidden and secrete These miserable men whilest that they respect nothing in Christ saue that which is subiect to contempt they doe rashlye gather that he is not he that was promised Therefore let
driue away all the engines of our enemies with the breath of his mouth alone It is profitable for vs to looke vnto this least the feare of temptations doe discourage vs. For Christ did intende to shewe some meanes howe the sheepe mighte bee safelye conuersaunt amongest wolues And no man can take them out of my fathers hande The copulatiue is heere put in steed of the illatiue For Christe gathereth out of the inuincible power of God that the saluation of the godly is not subiect to the will of their enemies because then must God of necessitie be ouercome who hath vs vnder the tuition of his hand 30 I and my father are one His intent was to preuent the scoffes of the wicked for they might obiect that the power of God did nothing appertaine vnto him so that he might promise vnto his Disciples the sure ayde thereof Therefore hee doth testifie that hee and his father are so ioyned togeather that hee and his sheepe shall neuer want his ayde The old writers abused this place that they myght proue that Christ was consubstantiall with the father For Christ doth not dispute concerning the vnitie of substance but concerning the agreement whiche he hath with the father namely that whatsoeuer Christe doth it is confirmed by the power of the father 31 Therfore the Iewes tooke vp stones againe to stone him 32 Iesus answered them I haue shewed you many good workes from my father for which of them doe yee stone mee 33 The Iewes answered him saying we do not stone thee for thy good workes sake but for thy blasphemie and because thou whereas thou art a man doest make thy selfe a God 34 Iesus answered them Is it not written in your lawe I haue saide yee are Gods 35 If hee called them Goddes vnto whom the worde of GOD was spoken and the scripture cannot bee broken 36 Doe yee say that hee doth blaspheme whom the father hath sanctified and sente into the worlde because I said I am the sonne of God 31 Therefore the Iewes tooke vp stones againe As Godlines doth enflame him with the zeale of God in defending his glory whome the spiritâ— of God doth gouerne so vnbeliefe is the mother of fury and the Diuell doth so pricke forward the wicked that they desire nothing but slaughter This end and issue doth shew with what minde they asked Christ for the open confession whereof they feigned themselues to be desirous doth by and by make them mad and yet notwithstanding it is not to be doubted but that when as they were thus violently carryed to oppres Christ they did it vnder colour of iudgement as if they did this according to the prescript of the law where GOD commaundeth that false prophetes be stoned Deut. 13 5. 32 Many good workes Christ doth not onely in this place denie that there is any cause why they should thus rage but he doth accuse them of vnthankfulnesse because they did so vniustly recompence Gods benefites He saith that hee had deserued well at their handes not for one worke or two only but that he had been beneficiall vnto them in many thinges Secondly he proueth vnto them that they were not onely vnthankefull vnto him but rather to God when he calleth himselfe the fathers minister who hath brought his power to light that it might bee knowen vnto them For when he saith from the father his meaning is that God was the authour thereof The summe is this God his intent was to bee made knowen vnto you by mee he hath bestowed excellent benefites vpon you by my hand trie mee as muche as you will I haue done nothing amongest you but that which is worthie of thankes and prayse Therefore it must needes bee that you will furiously persecute in mee now the giftes of God And the interrogation is more forceable to pricke their consciences withall then if he had spoken simplie affirmatiuely 33 Not for thy good workes sake Howsoeuer the wicked doe make open warre with God yet will they neuer offend without an honest colour Therefore when as they rage against the sonne of God beeing not yet content with this crueltie they doe of their owne accord accuse him and make themselues patrones and reuengers of Gods glory VVherefore it is necessarie that a good conscience bee vnto vs a brasen wall whereby wee may be able to beate backe the reproches and slaunders wherewith we are strongly assaulted For howsoeuer their wickednesse be brauely painted and howsoeuer they slaunder vs and cause vs to be euill thought of for a time if we feight in Gods cause he wil not denie himselfe but will defende his truth But because the wicked doe neuer want cloakes and colours to burden the seruants of God and there is also added thereunto most hard impudencie so that when they are ouercome they cease not to speake euill wee haue neede of meekenesse and patience to hold vs vp and vnderproppe vs vntyll the ende The scripture referreth this woorde blasphemie which is generally taken amongest profane writers for euery rayling vnto God when any poynt of his Maiestie is derogated and slaundered Because thou whereas thou art a man There be two sorts of blasphemies either when God is dispoyled of his owne honour or when any thing is forged vpon him which is vnmeete for or contrarie to his nature Therefore they hold and auouch that Christ doth both blaspheme and commit sacriledge because he being a mortall man doth vsurpe to himselfe Gods honour And this had been in deed a true definition if Christ had been nothing els but man they doe only offend in this that they do not vouchsafe to behold his diuinitie which appeared in the myracles 34 Is it not written Hee refuteth the crime that was laide to his charge not by denying that he was the sonne of God but by defending that this was well said Although he doth rather applie this his answere vnto the persons then throughly expound the matter it selfe For hee thought it sufficient for him at this present to refute their wickednesse Hee doeth rather by the way insinuate then plainely expresse in what sense he calleth himselfe the sonne of God And the argument which he vseth is not taken from things that are equal but from the greater to the lesser The scripture calleth them Goddes on whom the Lorde hath laid an honourable function therfore he is farre more worthie of this title of honor whom God hath separated to excel all other men VVherupon it followeth that they are wrong malicious interpreters which admit the former and doe take an occasion of offence in the latter The testimonie which Christ cite this in the Psa. 82. 6. VVhere God chideth y e kings and iudges of the earth who abuse their gouernment and might tyrannously to their owne lust to oppresse the miserable and to commit all manner wickednesse And he vpbraideth them that beeing vnmindefull whence they had so great dignitie they doe profane the name of God
of their hypocrisie they were more sharpe set to resist the Gospel In like sort he doth afterward expresse thē by name whenas he saith that there was a councell gathered together They themselues were a part of the priests but the Euangelist nameth them specially because they were as fannes to set on fire the fury of all the whole companie 47 Therefore the high Priestes gathered togeather There is no lesse monstrous blindnesse described in this place in the priests Vnlesse they had beene more then dull and blockish they ought to haue been touched at least with some reuerence of Christe after so euident a token of his diuine power nowe they meete togeather of set purpose to oppresse the glory of God with the beholding whereof they become amazed They doe not in plaine wordes make their boast that they would make warre against God but seeing that they cannot suppresse Christ without the subuersion of Gods power they doe questionlesse fight againste this openly and without doubt with sacrilegious boldnes Infidelitie is alwayes proude and a contemner of God but she doth not straightway breake out into this that she lifteth vp her hornes against God But when as men haue long time wrasteled with God this is still the ende to endeuour like Giants to climbe vp aboue the heauens without anye feare of God For they confesse that Christe wrought many myracles And whence had hee so great power Therefore they doe openly addresse thēselues to suppresse the power of god which appeareth in y e myracles of Christ. In the mean while god is not slake But althogh he dissēbleth for a time he laugheth at their foolish arrogancie vntil y ◠time to foorth his wrath do come as it is Psal. 2. 12. VVhat doe wee In these wordes they accuse their slouthfulnesse as if they shoulde say that it came to passe through their delay that Christe creepeth farther because they are able by behauing themselues stoutly to breake off his course This is the boldnesse of the wicked whereby they challenge to themselues all thinges as if it were in their hande to doe whatsoeuer should seeme good in their owne eyes and as if the successe of the worke were subiect to their desires And if a man doe well weigh all thinges they doe in this place set their owne industrie against the power of God as if they coulde exceede God through theyr diligence 48 If wee let him goe VVhat if they doe not let him goe Certainly as I haue said euen now they are fully persuaded that it is in their will to stop the way before Christ that he may goe no farther so they be diligent to withstand him If Christ had bin som seducer it had bin their dutie to haue medled in the matter least he should lead away the sheepe from the Lordes flocke but in that they confesse his myracles they doe sufficiently declare that they cared not for God whose power they doe so carelesly and hautily contemne The Romans shall come They couer their wickednesse with a fayre colour namely the desire which they had to preserue the common wealth this was the feare which troubled them most least their tyranny should fall to the ground but they feigne that they are carefull for the Temple and worship of God for the name of the nation for the estate of the people And wherefore was this For doubtlesse they doe not seeme to vse such colours that they may deceiue they preach not vnto the people they consult together apart and in secrete Seeing that they are all guiltie of the same falshood in their owne consciences why doe they not vtter their counsels and meanings Because how grosse and euident soeuer vngodlinesse is yet it hath alwayes almost hypocrisie to accompanie it It doth so inwrap it selfe in croked boughtes and lurking corners that it deceiueth vnder the shew of vertue It was their chiefe drift to showe some shape of grauitie moderation and wisedome that they might deceiue others but it is to be thought that they were also deceiued with that vaine visure for as much as they feigned that it was a iust occasion to persecute Christ. So hypocrites although their conscience doth inwardly accuse them yet doe they make themselues drunken with vayne inuentions that they may seeme innocent in sinning neuerthelesse they are manifestly contrary to themselues For at the beginning these men did confesse that Christ wrought many myracles nowe they are afraide of the Romanes as if there were not helpe enough and more then enough in the power of God which sheweth it selfe to be present in these myracles The Romanes shall come The Euangelist meaneth that this was the summe of their deliberation to auoide the daunger which did hang ouer their head If say they the Romanes shall vnderstande that there is any thing renued in our state publike it is to bee feared loast they will sende an armie and destroy both our nation the Temple and the worship of GOD. But that is a peruerse consultation whiche is had about the auoiding of those daungers which we cannot escape vnlesse we wil turne aside from the right course VVe must first of all see what God commaundeth and will haue to be done what euent soeuer shall befall vs that must continue sure and certaine But those men thinke it best to make away with Christe least any discommoditie doe befall them if they suffer him to goe forwarde as he had begun But what and if he were sent by God VVill they reiect a Prophet of God that they may redeeme peace with the Romans These are their counsels who doe not feare God truly and from their heart they passe not what bee lawfull and right or what be vnlawfull and wrong because they depend only vpon chaunce But this is the onely way to take godly good counsell for to seeke and see what doth please God secondly to follow that couragiously whatsoeuer he prescribeth and not to bee discouraged with any feare although wee bee compassed about with a thousand deathes For our actions are continually to be directed not according to euery blast of winde but according to the wil of God alone VVhosoeuer doth boldly despice daungers or at least hauing ouercome the feare of them doth simplie please god he shal at length haue an happy ende For God doth blesse contrary to all hope the constancie which is grounded in the obedience of his worde as for the wicked their cautions do them so little good that the more feareful they are the more doe they entangle themselues in snares In this historie we haue y ◠forme and shape of our age most liuely depainted out vnto vs. Those that desire to be accounted prudent and circumspect they haue this song oftentimes in their mouth that we must take care for the common tranquillitie and that that innouation which we goe about is not free from many daungers after that they haue burdened vs with this false enuie they can finde no
wicked and false traitours feete but also that he chose that time of sette purpose wherein he would play the last acte of his life being euen at deathes dore In that he saith that Iudas conceiued the intent and purpose to betray his master through the instigation and perswasion of the deuill this serueth to expresse the crueltye of the wickednes For that was an horrible more then a tragical fact wherin the efficacie and force of Sathan did shew forth it selfe It is true that men commit no wickednes whereunto Sathan doth not pricke theÌ„ forwarde but the more cruell and execrable that euery fact is so wee must so much the more consider the fury of the deuill in it who dooth carrye men which are forsaken of God hither and thither But althogh mans concupiscence be kindled with the fanne of Satan yet doth it not cease to be a furnace it selfe it hath fire in it selfe it receiueth the mouinge of the fanne willingly so that the wicked are without al excuse 3. VVhen Iesus knew that the father had giuen all thinges into his hand I thinke that this was added for this cause to the end wee may knowe whence it was that Christ was so quiet in minde to witte because hauing alreadye ouercome death he lyfted vppe his minde towarde the triumph whiche should immediately follow Menne are woont to tosse many things too and fro in their mindes when as they are afraide The Euangeliste giueth vs to vnderstand that there was no such motion in Christ because although he should immediately be betrayed of Iudas yet he knew that his father hadde giuen him all thinges If any manne aske howe it was then that he was afterwarde so sorrowfull that hee swette bloud I aunswere that both thinges were necessary that he shuld be afraid of death and that yet notwithstanding hee should fulfill the whole function of a mediatour 4 He laid away his clothes Vnderstande that hee laide awaye his vpper garment only not his coate For we know that the men of the East parts of the world did vse long garmentes The wordes which follow shortly after he beganne to wash the â—eete c. doe rather expresse Christ his purpose then the external acte for the Euangelist saieth afterward that he began with Peter 6. Lord doest thou wash my feete This speach is proper to one that abhorreth an absurde and vndecent thinge for when as hee asketh Christe what he doth he doth as it were lay hand vpon him This modesty were laudable if so be it obedience were not more worthe in the sighte of God then all manner of worship and honour yea if this were not the true and onely rule of humilitie to submit our selues to obey God and to haue all our senses bound to his will to the end we may allowe that without any controuersie whatsoeuer he saith doth please him Therefore we must chiefly keepe this law and rule of worshipping to be ready without delay to subscribe and giue our consent so soone as he commaÌ„deth any thing 7. VVhat I do VVe are taught in these wordes that we must simplye obey Christ although we see no reason why he will haue vs to doe this or that In a well ordered house couÌ„sel is in the power of the good man of the house alone the seruauntes must with foote and hande doe that which he willeth theÌ„ to do therfore he is too proud y t refuseth to do that which God commaundeth hym to do though he know no reasoÌ„ thereof Moreouer this admonitioÌ„ reacheth farther to wit that it be no trouble to vs to be ignoraunt of those thinges which God will haue to bee hidden from vs for a time For this kind of ignoraunce is better learned then all manner of knowledge when as we suffer God to be wiser then we our selues are 8. Peter saith vnto him thou shalt neuer wash my feete Iesus answered him sayinge If I shal not wash thee thou shalt haue no part with me 9. Simon Peter saieth vnto him Lorde not my feete onely but my hands and my head 10. Iesus saith vnto him he that is washed hath no neede to be washed saue only his feete but it al cleane and ye are cleane but not al 11. For he knew his betrayer therefore he said ye are not al cleane 8. Thou shalt not wash The modesty of Peter was hitherto excusable although it was not cleane without fault notwithstanding he offendeth now more grieuously in that he yeeldeth not being reproued This is a common vice that stubbernnes commeth vnto errour This was a fayre coulour because his refusall did proceede from reuerence but because he doth not simply obey the saying the very desire to maintain Christe his honour doth loose his grace Therfore this is the true wisdome of fayth to allow and reuerently to imbrace that as doone rightly and orderlye whatsoeuer doth proceede from the Lord. For we caÌ„not otherwise hallow his name because vnlesse we be perswaded that that is don by good reason whatsoeuer he doth our flesh will euer now and then repine as it is froward and will not yeelde vnto 〈◊〉 his honour vnlesse it be constrained To be briefe vntill such time as manne do dispoyle himselfe of liberty to iudge in the workes of God although he endeuoure to honor God himselfe yet pride shall alwayes lye hid vnder colour of humilitie If I shall not wash thee This answere which Christe maketh doth not yet expresse to what end he determined to wash the disciples feete he teacheth only by a similitude fet from the soule to the body that he doth no new thing or which did not agree with his person in washing the disciples feete In the meane whil he sheweth how foolishly Pet. is wise The same thing doth befal vs in like sort so ofteÌ„ as the lord shal once begin to striue with vs. So long as he holdeth his peace men do think that they do not disagree with him rashly but hee can do nothing more readily then with one word refute what excuses soeuer they pretend Because Christe is hys Lord and maister Peter thinketh it an absurd thing that he shuld wash his feet but wheÌ„ as he refuseth this duty hee refuseth that which is the chiefest thing in his saluation This sentence dooth also comprehende a generall doctrine that wee are all filthy and polluted before God vntill Christ doe wype away our filthinesse Now seeing that he challengeth to himselfe alone the office of washing let euery manne offer his vncleannesse vnto him to be washed that he may haue a place amongst the chyldren of God But before wee goe any further we must marke what this woord wash dooth signifie in this place There be some that referre it vnto free forgiuenes of sinnes othersome which referre it vnto newnes of lyfe the third sorte extend it vnto both which last I doe willingly admitte For Christ doth wash vs when he wypeth away our sinnes with the satisfaction of his sacrifice
liuing wyth his handes in the middest of the course of his preaching but that was in another maner of respecte For the time was so deuided that his manuall labour coulde not drawe him away from teaching but Peter and his companions doe giue themselues whâ—lelye to fishing because they were free from all maner of publike function They tooke nothing that night Christe sufâ—ered them to take paynes in vaine all night to make knowen and to sette â—oorth the credite of the myracle For if they had caught any thing Christes power shoulde not haue beene so manifestly knowen in the continuall successe but whilest that labouring in vain all night they do sodainly enioy a great draught they haue iust occasion giuen them to acknowledge the grace of the Lorde God doeth also oftentimes exercise the faithfull in lyke sorte that he may commende vnto them his blessing If we shoulde alwayes haue good successe so often as we set our haÌ„d to worke no man almost would thanke the blessing of God for this that hee hath some rewarde and recompence of his worke all men would make boast of their owne industrie and kisse their owne handes but whereas they wearye themselues sometime in vaine when they reape better frute afterwarde they are enforced to acknowledge some extraordinarie thing So it commeth to passe that they begin to giue the praise of the prosperous successe vnto the grace of God 6. Cast out the net on the right side Christ doth not commaund them according to the right and authority of a Lord and maister but he counselieth them as some one of the coÌ„mon people And y e disciples hauing nede of counsel do readily obey him though they know him not If they had heard any such thing before the first casting they woulde not haue obeyed so readily whiche I speake for this cause least any man shoulde maruel that they were so duetiful seeing they were already taâ—â—ed with long and vaine wearisomnesse Although this was no small testimony of patieÌ„ce that they labour after the day was light though they had had bad successe all the night And surely we must constantly waite for the blessing of God that we may giue place to the same For nothinge is more preposterous then to pluck back the hand froÌ„ the worke straightway vnlesse it appeare to be frutefull Peter his nakednesse doth testifie that they laboured seriously But they refuse not to make triall of a new castinge least they neglecte anye opportunitie And in that they obey Christe his commandement it cannot be ascribed vnto faithe for they heare him as a manne whome they knowe not Nowe if our calling be vnto vs troublesome because our labour which we take seemeth to vs to be barren yet when the Lorde exhorteth vs to goe forwarde constantly we must be of good courage we shall haue at length happy successe yet in due time 7. Therefore that disciple The Euangelist teacheth by his owne example that so often as thinges fall out better then we looked for we must lift vp our mindes vnto God because we must straightway remember that this benefite came from his grace who is the authour of all goodnesse This godly acknowledging of Gods grace which was engrafted in the minde of Iohn brought him vnto the knowledge of Christ also For he knoweth not Christe by sight but because he is perswaded that the aboundance of fish was offered them by God he gathereth that it is Christ by whome their hands were directed But like as faith is first in Iohn so by and by Peter passeth him in zeale when as he throweth himselfe into the lake setting a part all respecte of daunger the rest doe followe him by shippe They come all vnto Christe at length but Peter iâ— caryed with singuler zeale aboue all the rest But it is to be douted whether he came to the banke walking or swimming Lette it be sufficient for vs to knowe this that in that he tooke his iourney hauinge left the shippe it was no headlong force of rashnesse but he went before the rest according to the measure of his zeale They were not able to drawe it Firste of all Christe-shewed one token of hys power in suche a plentifull draught of fish and he shewed another in y t he kept the net whole by his hidden power which must needes haue burst otherwise Now heereunto are added other circumstaunces that the disciples finde hotte coales vpon the banke that there are fishes that there is also breade laied ready there As touching the number of the fishes we must not seeke any high mysterie in that Augustine doth subtilly make and forge the law and the Gospel of the numbers recited but if a manne doe well and throughly examine it he shall finde that it is but a childish toye 10. Bring of the fishes Although the net was filled in a moment without any great labour of theirs yet Christe assigneth the draughte vnto them So we call bread ours yet whilest we craue to haue it giuen vs we confesse that it proceedeth from Gods blessing 12. None of the disciples durst The question may be what letted them whether shame proceeding from reuerence or some other thing But if Christ sawe them doubt he ought to haue preuented their doubting as he doeth oftentimes else where I answear that there was none other cause of shame saue onely because it was euident inoughe that it was Christ. For we are woont to aske concerning doubtful and darke matters Therefore the Euangeliâ—t giueth vs to vnderstande that they aske not Christ because they were afraide to doe him iniurie he had so manifestly reuealed himselfe 14. This is nowe the thirde time The number of three is referred vnto the distance of time Christe hadde already appeared more then seuen times but what soeuer was done in one day it is comprehended vnder one manifestation Therefore he signifieth that Christe appeared vnto the disciples at diuers times that he might make his resurrection to be beleeued 15. Therefore when dinner was done Iesus sayeth vnto Simon Peter Simon the sonne of Iohn louest thou me more then these He sayeth vnto him yea Lord thou knowest that I loue thee He sayeth vnto him Feede my lambes 16. He sayeth vnto him againe the seconde time Simon the sonne of Iohn louest thou me He sayeth vnto him yea Lord Thou knowest that I loue thee He sayeth vnto him Feede my sheepe 17. He sayeth vnto him the thirde time Simon the sonne of Iohn louest thou mee Peter was sorye because he sayde to him the thirde time leuest thou me and he sayd vnto him Lorde thou knowest all things Thou knowest that I loue thee Iesus sayeth vnto him Feede my sheepe 18. Verely verely I say vnto thee VVhen thou wast yonger thou girdedst thy selfe and walkedst whether thou wouldest but when thou shalt waxe olde thou shalt stretche out thine hande and an other shall girde thee and shall leade thee whither thou wilt not 19. And this sayd he