vp and followed him 29. Then Leui made him a great feast in his owne house where there was a great company of Publycans and of other which sate at table with them 30. But they that were Scribs and Pharises amonge them murmured againste his disciples saying why eate yee and drinke yee with Publycans sinners 31. Then Iesus answered sayd vnto them they that are hole neede not the Phisition but they that are sick 32. I came not to call the righteous but sinners to repentaunce 9. Sitting at the receite of custome That Matthew is receiued from the custome house which place as it was woont to bee giuen to spoyles and vniust exactions so it was then become most infamous not onelye into the felowship of Christe but is also called to the office of an Appostle VVe haue herein a notable example of the fauour of God And it was the will of Christe to chuse into that office not onely simple and vnlearned men that he might ouerthrow the wisdome of the worlde but also this Publycan which had liued a life not to be commended full of diuers corruptions that he might be a spectacle of his gratious goodnes that he might teach in his person that the calling of vs all doth not depende vpon the deseruing of our own righteousnes but of his meere liberalitie Therfore Matth. was not only a witnesse and a preacher of the grace giuen in Christ but also a testimonie and a figure of the same Now in this he declareth his thankfulnes that he is not ashamed to commit to perpetual memorie what maner of man he was and from whence he was taken that he might y e more set forth the grace of Christ in his own persō After the same maner speaketh Paule 1. Tim. 1. 15. This is a true saying and by al meanes worthy to be receiued that Christ Iesus came into the world to saue sinners of whōe I am chief It appeareth that this was a gentile name in that Marke and Luke doe name him Leuy but the cause why he tooke this forren name was because he was a Publicā Folow me It is not to be doubted but that Christ shewed in mo words to what purpose vppon what condition he called him and that is more plainely gathered out of Luke who saith that he arose left al that he might folow Christ. For it was not necessary that he should haue left al things except he had bene called to be a dayly disciple of Christ in hope of an Apostleship Further wee behold the diuine efficacie of the voice of Christ in this that he is so quickly ready to obey not that it inwardly pearseth alike into the hearts of all menne into whose eares it soundeth but it was the will of Christe to shewe a singuler example in this man that we might know that he was not called by man L V. 29. And he made him a feast This seemeth to differ from that whiche Luke had said that he had left all things But the answere is easie Math. reiecting al impedimentes giueth himself wholy to Christ yet so that he did not cast away his substāce belonging to his houshold VVhile Paul by the example of soldiours exhorteth the ministers of the worde that they being freede and deliuered from all impedimentes should imploye their endeuor vpon the church saith 2. Tim. 2. 4. No man that warreth entangleth himself with the affaires of this life because he would please him that hath chosen him to be a soldiour but he dooth not meane that they which are chosen to be soldiours doe diuorce their wiues frō thē forsake their children and renounce their houses for euer but for a time to abstaine from their houses and from all cares Nothing withheld Matthew but that he folowed whither Christe called him and yet so farre as the estate of his calling did permit he did freely vse his house his goodes But it behoued him to byd the custome house farewell beecause that being occupied there he could not be a companion of Christ. The greatnesse of the feast is not so much referred to the multitude of the guestes as to the plentie and daintines of the meates For we know that Christ vsed not that austeritie but that hee suffered himselfe sometime to be daintily enterteined of rich men yet so as all gluttony was secluded And it is not to be doubted but as hee was a singuler example of temperaunce so he would exhort his hostes to a moderat and a meane diet and woulde neuer suffer prodigall and excessiue daintyes That Matthew saieth that sinners came that is menne of most wicked lyfe or noted with infamy by this it came to passe that the Publicans did not eschewe the company of suche beecause that they themselues were commonlye hated and infamous For as a lytle correction doth make them that sinne ashamed so too much seuerity doth dryue some to despayre so that they casting by all shame doe throwe themselues into all filthines It was no offence to gather tribute or custome but when as the Publycans saw themselues reiected as prophane and detestable menne through the common reproach they did not despise but reioysed in the company of the infamous and sometime they thrust in thēselues amongst the adulterers the drunkards and such lyke whose wickednes they would haue condemned and they woulde haue bene nothing like them if they had not beene driuen to this necessitie by open hatred and reproaches MAT. 11. VVhy eateth your maister with Publycans The Scribes doe assault the disciples of Christ and that they may procure them to fal away they lay forth that which at the first sight is euill and shamefull For to what purpose became he a peculyer maister to them but that they shuld withdraw themselues from the common people that they might lead a more holy life But it seemeth that he leadeth them from an honest and tollerable estate of lyfe to a prophane lycentiousnesse that they might defile themselues with filthy guestes This reproach might haue dryuen the disciples which were as yet but rude and flexible to forsake theyr maister But they doe well in that they make their complainte to theyr maister because they themselues were not sufficientlye armed againste this cauill for Christ aunswering for them confirmeth them against the time to come 12. The Hole nead not By Christes aunsweare it appeareth that the Scribes offended two wayes that they made no account of the office of Christ and that in sparing their owne faultes they doe proudly despise all other VVhich thing must therfore be noted because that this disease hath alwayes beene too common For hypocrites being full and drounken with a windy hope of their owne righteousnesse doe not accounte wherefore Christ was sent into the earth they know not in how great a labyrinth of mischiefes mankinde is drowned how horryble a wrath and curse of God doth lye vpon all men and with how confused a heap of sinnes they
women are appointed to baptise 20. 17 The disciples of Christe baptise 3. 22. 42. Barabbas Barabbas is required of the Iewes 18. 40. Beginning Christ is the beginning without beginning 1. 1 The beeginning which speak vnto you 8. 25 Beleeue How it is said that the Iewes could not beleeue 12. 39. How we are saide to beleeue in Christ 7. 38 The EuaÌ„gelist putteth the word beleeue for to acknoledg 17. 21 To beleeue in Christ or in the son of God or in his name 3. 18 6. 69. 9. 36. 11. 42. 12. 44. 17. 8. to beleeue in Christe is the work of God 6. 29. Why the Iewes could not beleeue 10. 25. 12. 39. He that beleeueth in God perisheth not 3. â—5 but hath eternall life 3. 37 6. 47 20 41 he shall not die for euer 11. 26. he shal do the works of Christ and greater 14. 12. Benefites How fraile the memory of man is considering the benefits of God 14. 12. How dangerous a thing it is to abuse Cods benefits 13. 27. Bethleem Bethleem the citie of Dauid 7. 42. Bethesda For what cause the pole was called Bethesda 5. 2. Betray One of you shall betray me 13. 21. Blasphemie Two kindes of blasphemie 10. 33. Blessing The blessing of God is to be loked for in the woorkes of the handes 21. 6. Bloud Bloud of Christ is drinke in deede 6. 55. Bloud and water out of the side of christ 19. 34. 6. Borne of bloud 1. 13. Blindnesse Blindnesse wherewith the reprobate are smitten coÌ„meth not so much from Christ as from mans fault 9. 39. The cause of the blindnesse which hath befallen the worlde in many ages 12. 35. Blind The blind man which was blinde from his mothers wombe hathe his eyes opened on the sabaoth day 6. 14. 9. 1. How God is sayd to make blind the hearts of men 12. 40. Blindnesse Blindnesse is wherwith God striketh the wicked 18. 7. Borne To be borne againe 3. 3. 5. Burying VVhy the burying of christ was to be adorned by an externall rite 12. 7. VVhy God would haue the buriall of his sonne to be so honourable 19. 49. The maner of the burying was vnto the Iewes one of the ceremonies of the law In the same place The Gentiles receiued the care religion of buryinge from the fathers In the same place Ioseph buried the body of Christ. in the same place C. Caiphas Caiphas the high priest prophesieth 11. 49. Calling The calling of God is vnto vs in stead of day light 11. 9. Euery mans calling must be considered 21. 20. If we follow our calling al things shall fall out happilye in the same place The calling of God is profitable only in the electe 17. 6. There was an image of our calling expressed in Christ 15. 10. Calling is necessarye in the teachers of the church 1. 6. VVee muste not leape ouer the boundes of our calling 2. 17. An image of our calling was painted out in Mary 20. 16. Care Care for our brethren is not alway superfluous 11. 22. Cephas Cephas who was also called Simon 142. Ceremonies Ceremonies are dead without the word of God 19. 40. Chosen I haue chosen you out of the world 15. 19. I haue chosen you that you may bring frute 15. 19. God did chuse of his ennemies to loue him 14. 28. Chrâ—â—t Howe Christ is said to be lifted vp 3. 14. 8. 28. 12. 32. christ gaue vs an exaÌ„ple 13. 15. VVe must account the example of christ a lawe 2. 11. christ came out from his father 16. 28. 17. 8. christ his brethreÌ„ do not beleeue 7. 3. and 4. christ teacheth in the treasury 8. 20. Mankinde restored by christ 1. 1. christ breathed vppon his Apostles 20. 22. christ was weary of his iourney 4. 6. christe washeth the disciples feete 13. 5. Howe christ is sayd to wash vs 13. 8. christ raiseth Lazarus 11. 44. christ suppeth with Lazarus being raised from the dead 12. 1. christ his linnen clothes 20. 7. christ prepared vs a place 14. 2. Christ speaketh as he hearde of the Father 8. 26. 28. and 12. 50. 14. 10 Christ putteth clay vpon the eies 9. 6. 11. Christ is a light shining of it self 1. 9. Christ hydeth himself 8. 9 12 37. Christ hath vineger giuen him 19. 29. Christ the Lambe of God 7. 29. 31. Christ is called a Lamb why 1. 29. Christ his father is an husbande man 15. 1. Christ walketh vppon the sea 6. 19. Christe his friends 15. 14. 15 Christe giueth his lyfe for his sheepe 10. 15. 17. for his friends in the same chap. 15. 13. of himself in the same place Christ imparteth vnto the Apostles the autoritie which he receiued of his father 20. 21. How Christ compareth the Apostles with the holy kings and prophets 20. 29. Christe promiseth the Apostles prosperous successe 15. 16. VVhy the Euangelist doth beate this in so diligently that water flowed out of the side of christ 19. 34. Through Christe wee are made partakers of all the good thinges which Christ hath 16. 15. Christe annointeth with ointmentes 19. 41. Why Christ hath the aboundaÌ„ce of al good things giuen him 6. 11 The difference of good thinges which we haue by Christ. 14. 17. What good thinges we haue by Christ. 12. 14. Christ is led vnto him 18. 19 24. VVhy Christ adioined the cuppe in thâ— supper 6. 55. In what sence it is saide y t Christe speaketh earthly things 3. 29. The principal office of christ 1. 29 Christ abideth euer 12. 34. Christ came of the seede of Dauid 7. 41. The maner of receiuing Christ. 1. 12. Christ suppeth with Lazarus 12 2. Christ is buffeted 18. 22. 19 The fruit and effect of the coniunctioÌ„ which we haue with christ 20. 17. VVhat reward Christ vouchsafeth to bestow vpon the constancy of those which are his 8. 32. Christe foretelleth his disciples that they shal be sorrowful 16. 20. Christ his body is wrapped in a linnen cloath 19. 40. Christ loueth vs. 15. 4. VVho those bee whome Christe calleth to obtaine the riches of the spirit 7. 37 Christ taught in the synagogue and in the temple 18. 20. Christ teacheth sitting 8. 2. Christ is our Lord and maister 13. 12 Christ prescribeth a lawe to the Church by his own example 8. 26 Christ did chuse twelue wherof one was a Deuil 6. 70. Christ giueth to the poore 13. 18 VVhat it is to come vnto Christ. 6. 44. 7. 38. Christ is the onely begotten son â— 18. Christ is our maister 3. 2. 13. 12. Christe praieth to haue those that be his kept from euill 17. 15. Christe sitteth in the mountaine with his disciples 6. 3. Christ is laid in a new graue 19. 42. Christe throweth the buiers and sellers out of the temple 2. 15. Christ spake nothing in secret 18 20. Christ put clay vpon the eies of the blind man 9. 6. 11. 15. Christ is the dore 10 1. 7. Christ
The examination of faith contained in our prayers 570. 21. the analogie of faith ought to beare rule in iudging false Prophets 221. 16. Faithes obedience 30. 38. Faithes degrees 298. 29. 355. 23. 548. Faithes infirmitie in the Saintes 16. 18. Faithes confirmation necessary 90. 33. The difference of faith and opinioÌ„ 251. 20. The relation of Faith and the word 33. 45. The fruit of fayth is tranquilitie of coÌ„science 370. 50. No man obteineth faith by his own wisdome 311. 25. The Papistes mixe faith with doubting 570. 21. The faith of God what ibid. By faith we obteine remission of sinnes 252. 23. the faithful are the temples of God 490 18. the faithful planted by the hand of God 440. 13. The faithful how the sonnes of God 25 32. The faithful the brethren of Christ 340 48. The faithful the sonnes of light 265. 14 393. 8. The faithful ought to bee salt to others 165. 50. The faithful how heires of the worlde 159. 5. VVhy the faithful are called litle ones 290. 41. 292 3. The faithful why laide open to the false accusations of the reprobate 167. 17. The faithful how righteous before God 49. 77. The faithfuls condition in the worlde contemptible and miserable 134. 11 61. 10. 236. 19. 467. 23. 637. 9. 4. 671. 32. 34. 734. 12. The ioy of the faithful 35. 46. 72. 10. 652. 28. The glory of the faithful after this lyfe 399. 22. The faithfuls good and godly glorying 679. 10. The faithfuls felicitie 161. 10. 201. 21. The warfare of the faithfull 160 â—0 336. 43. 696. 31. The obedience of the faithful vnperfect 204. 24. The small number of the faythful 216 13. 257. 13. 313. 28. 391. 11. The small number of the faythful whye compared to a plentifull harueste 257. 37. the faythfuls perfectioÌ„ in this life of what sort 186. 48. 333. 33. The faythfuls coÌ„bat with Sathan 160. 10 696. 31. The faythfuls certein victory 378. 22. 287. 38. The faithfuls life lik gaining by occupyinge 554. 20. The faithfuls scope or end of life 372. 42 The zeal of the faithful 452. 2. Beetwixt faithful and vnfaythfull what difference looke the difference of the elect and reprobate Fasting when approued of God 93. 37 199. Fasting of three daies how to bee vnderstanded 450. The difference of Christes fasting and the Papistes 126. 1. The ende of fasting 482. 21. Concerning fasting Iohns disciples quarel with Christ 247. 14. The Fasting of Lent 126. 1. the fathers called not vppon God but by trusting in Christ the mediatour 25. 32. freed from the yoke of sinne by Christes onely grace 44. 68. How the fathers differ from vs 351. 24. 399. 22. the faith of the fathers and ours al one 233. 11. 351. 24. The foolishe immitation of the fathers 11. 15. 511. 54. Faultes vnder defence of lawes are not to be couered 290. Faining howe it may agree with Christ 786. 28. the feare of the godly differeth from the feare of the wicked 235. 16. Feare not alwaies repugnant to faith 96 13. 259. 25. 431. 31. the feare of the Lord comprehendeth all godlynes and religion 37. 49. Fearefulnes commeth of an euill conscience 64. 7. Felicitie proceedeth from the loue of God 22. 28. True felicitie commeth of fayth 33. 45. True felicitie dependeth of Christe 148. 23. the chiefest felicitie doth consist in Christ alone 50. 79. the greatest felicitie is in heauen 201. 21. The difference beetwixte the felicitie of the faithful the Stoiks 201. 21. Fygtree whye cursed of Christe 569. 18. To finde fauour what it is 23. 30. Fynger of GOD for his spirite 328. 28. why the spirit is called Fyre 121. 11. Fyre eternall of what maner 122. 12. 359. 41. 675. 41. to bee seasoned with fire what 164. 49. Fleshe for menne without the note of sin 112. 6. Flesh prone to slouth 709. 43. All the affections of the flesh ought to be suspected 104. 48. The bolde confidence of our flesh 540. 22. the flock of Christ a litle one 208. 32. Whither it bee lawful to resist force with force 184. 44. Fortune ruleth not the woorlde 283. 29. Freewyll ouerthrowne 333. 33. Freewilles defenders and patrons 202. 22. 333. 33. 598. 30. 627. 37. Frowardnes condemned 505. 21. Fruitfulnesse of the wombe commeth froÌ„ the blessing of God G GAbryel what it signifieth 16. 19. Gadarenes couetous and vnthankefull 265. 15. Galyle of the Gentiles which 144. 13. Gates of hell 461. 18. Gehenna from whence deryued 172. 22. The woorde Gehenna translated to the hels 280. 25. the Genealogie of Christ is described 52. 53. The fourefold difference of the narration of Christes genealogie 54. the Gentiles calling 40. 55. 73. 10. 79. 1. 89. 31. 32. 219. 29. 232 10. 323. 18. 324. 20. 442. 566. 13. 688. 13. 796. 47. 800. 19. Gentlenesse is commended 173. 25. 497. 15. Glâ—â—h properly what 66. 22. Glorye of GOD looke Gods glorie The Glorye of the faithful 400. 25. God hath care ouer his 61. 20. 8. 4. 7 95. 13. 134. 11. 142. 28. 189 8. 195. 11. 205. 26. 276. 19 282. 29. 406. 7. 645. 22. 648. 24 672. 34. One God 591. 37. God onelye good 523. 17. God whye called an heaueÌ„ly father 191 9. God our father wil be knowne 124. 17. 292. 9. How God is in heauen 191. 9. God onely to be worshipped and serued 133. 10. 594. 26. VVhye God swore 46. 37. to whom God is mercifull and fauourable 159. 7. GOD alwayes true 33. 45. 64. 22. GOD the authour of marriage 515. 7. God after two manner of waies appearred to the fathers 62. 20. God alwayes lyke him selfe 36. 49. God alone is the law maker for the souls 586. 21. God especiallye beholdeth the mind 6. 6 15. 18. 48. 75. 172. 22. 245. 13. 395. 15. 569. 38. 630. 43. VVhy God is called the god of Israel 44 68. VVhye God somtimes deferreth his help 62. 20. 379. 15. 405. 406. 7. 430. 27. whye God forthwith punisheth not the wicked 377. 6. How God is said to loue al 526. 21 how God is said to tempt 128. 2. 259 13. How God leadeth into temptation 198 13. God not the authour of euill ibid. God Vseth the trauaile of wicked men 69. God onelye forgiueth sinnes 240. 3. God onelye the iudge of the whole world 185. 45. God inuiteth men vnto repeÌ„taunce 493. 17. God is said to reigne two maner of waies 193. 10. God may bee called vppon in all places 567. 13. God not bounde to the lawes of nature 15. 18. 27. 34. God by diuerse meanes saueth his 95. 13. God sometimes giueth ouer his honor to men 498. 15. God a sharpe reuenger and defender of the trueth 334. 34. The loue of God the
beginning of godlines 595. 38. Gods goodnesse to bee imitated of vs 505. 21. Gods arme for his strength or power 37. 51. Gods right hande what 721. 64. The knowledge of GOD is onely from Christ 312. 27. Gods counsell secrete 349. 13. 540. 23 580. 42. Gods counsell for the doctrine of the gospel 298. 30. Two sortes of the contemners of God 212. 6. Gods worshippe to be framed according to his word 86. 23. 437. Gods worship spirituall 85. 11. 245. 13. 437. 7. 566. 13. 5. 99. 32 Gods giftes not to bee neglected 338. 27. The communication of the gifts of God 260. 8. Gods giftes not to be abused 394. 10. 553. 13. 664. 48. Faith alone sanctifieth Gods giftes in vs 413. 19. Gods example how farre to be folowed 185. 45. what it is to haue the faith of GOD 570 21. GODS couenaunt with the fathers of hys free grace 40. 46. 7◠65. 22. Gods glorye how much to be esteemed 104. 48. 191. Gods glorye the fruite of miracles 260. 27. Gods grace free 534. 8. Gods grace striueth with the malyce of men 416. 58. Gods grace in Aungelles and men to bee praised 39. 48. Gods grace preuenteth vs 37. 49. 211 6. 390. 11. 493. 20. 506. 25. 548. 5. Gods fauour towarde his 17. 20. 29. 36. 47. 73. 194. 11. 250. 18. 333. 33. 376. 2. 377. 6. 494 20. 22. 506. 25. Gods iudgement secrete 480. 81. Gods prayses are to be sette forth 74. 13. 14. 94. 38. Gods mercy eternal 36. 49. Gods mercy the foundation of repētance 109. 2. The knowledge of Gods mercy the beeginng of repentaunce 493. 17. Gods mysteries with reuerence to be receiued 104. 49. 304. 21. 305. 33. The reprobate vnderstand not Gods misteries 347. 11. Gods name why called holy 39. 49. The hallowing of Gods name what it is 192. 9. Gods workes not sleightly to bee considered 23. 29. 42. 65. 77. 19. 254. 43. 256. 34. 450. 33. Gods power not tirannical 38. 52. Gods power not bounde to meanes and helpes 448. 32. Gods power howe to be considered 30. 37. 116. 9. 304. 21. Gods foreknowledge howe to be considered 686. 24. with Gods presence the godly are moued after one sort the vngodly after another sort 9. 12. 23. 30. 72. 10. 147. 8. 135. 16. Gods promises somtimes admit an exception 210. 11. that which is proper to God is somtimes attributed to men 498. 15. Gods prouidence toward euery perticular creature 205. 26. 282. 29. Gods prouidence how to be weighed 38 52. 69. 191. 9. 205. 26. 259. 23. 277. 19. 282. 29. 374. 15. 406. 7. 686. 4. 700. 36. 719. 5. 730. 10. Gods kingdom what it is 193. 10. Gods kingdom the ouerthrow of Satan 329. 29. Gods woord annexed to the sacramente 110. 3. Gods word subiect to taunts and scornes 395. 14. Gods word cannot be contemned without punishment 141. 24. VVherefore GOD woulde haue hys word preached to the reprobat 621. 34. The efficacy of Gods word 422. 24 look the force of Christ his voice Gods trueth hath the vpper hande of the vnfaythfulnes of men 64. 22. Gods will the chiefest rule of righteousnes 311. 26. 648. 25. Gods will one and simple in respect of it selfe 193. 10. 628. 37. Gods will two manner of wayes proposed vnto vs in the scripture ibid. To do the will of God what it is 223. 21. 340. 48. To liue to God what it is 591. 38. Sometimes affections bee attributed to God 626. 37. For God no lawe is to bee prescribed in bestowing of his benefites 142. 25. VVho are said to iustifie God 298. 29. To tempt God what it is 132. 7. 451 1. 534. 1. 746. 25. the exercises of godlines 93. 37 245. 13 The dueties of godlines are not contrarie one to another 316. 5. Good mingled with the bad 365. 47. 671. 32. The Gospel is the scepter of Christs kingdome 272. 14. The gospel a ful perfectiō of the law 166 17. The Gospel was not written of Math. in the Hebrew togue 82. 6. why the gospel is compared vnto fire 666 49. The gospel ouerthroweth not pollitik estate 119. 12. How the gospel is cause of dissention 285 51. The gospel giueth not libertie to sin 314 29. Why the Gospel at this day bringeth not forth fruit in many 346. 2. The gospel according to the flesh contēptible 71. 8. It is called the Gospel of the kingdom frō the effect 148. 23. why the Gospel is preached in the world 640. 14. The Gospel of Nicodemus a fable 2. 1. Foure sortes of hearers of the Gospel 353. the difference of the hearers of the gospel from whence 346. 9. The cōmendation of the Gospel 139. 18 From whēce the contempt of the Gospel crepeth into many 82. 4. 91. 34. 265. 15. 292. 3. 313. 28. 345 The contempt of the gospel not without punishment 272. 343. 41. The dignitie of the gospel very great 212 6. 272. 14. 295. 11. The doctrine of the gospel not new 167. 17. how the doctrin of the gospel is the cause of blindnes 350. 12. VVhy the most parte wish the doctrine of the gospel buried 265. 15. The end of the Gospel 269. 8. 245. 51. 35. The enemies of the Gospel like wolues 274. 16. The beginning of the Gospel is properly sette in the preaching of Iohn 106. The light of the Gospel discloseth hypocrisie 92. 35. The maiestie of the Gospel is aboue the law 295. 11. The hatred of the Gospel from whence 91. 34. Of the Gospel two partes 135. 14. The persecutors of the Gospel shall not escape the iudgment of God 273. 15. why the preaching of the Gospel is compared to a fanne 121. 12. The preaching of the gospel is like to sowing 634. 4. The scope or ende of the preaching of the Gospel 138. 18 the summe of the Gospel 135. 14. The victorie of the Gospel 221. 26. Spiritual gouernment whereby discerned frō politik regiment 373. 13. 542 25. 586. 21. Grace put for the fauour of God 22. 28. H TOo muche hastinesse is to bee taken heede of 430. 28. Heart put for the mind or vnsterstāding 430. 24. 595. 38. The cleannes of the hart is the mother of al vertues 160. 8. VVhye heauen is called Gods throane or seate 179. 44. The opening of the heauens what it is 123 16. Heluidus his error confuted 68. 25. 415. 15. The nature of the Heretiks 589. Herod builded the temple very sumptuously 632 Herod the sonne of Antipater 4. 5. Herod Antipas 380. 32. 733. 4. Herod taken with the spirite of giddinesse striketh God 84. 7. Herod a counterfeite professour of the law 454. 5. The subtiltie of Herod 83. 7. 455. 6. Herods crueltie 97. 16. Herods ambition 422
horrible 664. 48. 687. 24. whye the punishment of the VVicked is deferd 377. 6. whye the punishments of the wicked are foretolde 633. 2. the destruction of the wicked 116. 9. and 121. 12. 343. 41. 389. 7. 400. 26. and 439. 13. and 441. 14. The tormentes of the wicked perpetuall 400. 26. the causes whye a wiâ—e is to be put away 516. 9. VVil looke frewill VVhat it is to doe the wil of the father 223. 21. and 340. 48. wise menne for Astrologers and Philosophers 79. 1. how the wise men were directed to come vnto Christ 80. 1. what the wise mennes giftes doe signifie 84. 11. the papistes haue imagined that three wise men came vnto Christ. 80. 1. what true wisdome is 466. 22. how wisdome is iustified of her children 300. 35. the fountaine of wisdome from the spirite of God 102. 40. the wisdom of the righteous is their faith 14. 17. Howe farre wisdome is condemned of Christ 275. 16. from whence the faith of the woman of Chanaan was conceiued 443. 22. women bent to superstition 612. 14. The thankefulnesse of the women that followed Christ 345. word takeÌ„ for a thing or substance 29. 37 the worde taken for the will and decree of God 129. 4. the worlde is giuen to the deceits of Sathan 329. 29. the worlde subiecte to the will of God 283. 29. the worlde alwayes ready to stirre vp hys owne faultes 253. 52. the world frameth to it selfe offences that it may not follow Christ 293. 6. the world takeÌ„ for the vnbeleuers 487. 7 the world somtimes taken for the church 341. the prince of the world is sathan 329. 29. the corrupt wisdome of the world ibid. the wisdome of the worlde is accursed before God 14. 17. the peruerse iudgement of the VVorlde concerning Gods workes 19. 24. the vnthankefulnesse of the VVorlde is noted 3. 1. and 73. 10. and 159. 7. 210. 1. and 383. 3. 400. 19. the conuersion of the worlde is not to be looked for 652. 30. the contempt of the worlde is necessarye for the godly 201. 21. and 365. and 389. 4. and 468. 26. workes of supererogation of the papists 409. 10. how good woorkes are to be done 187. 2. good woorkes are of God 166. 16. good woorkes are not separated froÌ„ faith 390. 11. good woorkes are frutes of repentaunce 116. 8. the defenders of the woorkes of righteousnesse 7. 6. the ende of good woorkes is the glorye of God 165. 16. woorthipping for the bowing of the knee 250. 18. wrath for the iudgement of God 115. 7. Z ZAcharie of the stocke of the priestes 5. 5. Zacharie how iust and vnreprâ—ueable 7. 6. VVhy Zacharie was so seuerely reprooued 15. 18. Zacharies punishment of vnbelief 17. 20. Zacharies thankfulnesse 142. 64. Zacheus his repentance 550. 8. Zacheus his faith 548. the Zeale of hypocrites is fained 436. 3. euery kinde of Zeale is not to bee approoued 115. 7. and 227. 4. 255. 30. and 466. 22. and 511. 54. 512. 55. and 565. 12. and 699. 33. 713. 51. Preposterous Zeale 466. 22. 23. Vnder pretence of Zeale charitie is not to be broken 497. 15. the moderation of true Zeale 320. 8. Heere endeth the Table of the Harmonie The argument of the Gospell of Iesus Christ according as it is sette foorth by MATHEVVE MARKE and LVKE THAT we may read this Euangelicall hystorie to our profite aâ—d commoditie it shall not be litle auaileable to vnderstand the sence of this word EVANGELIVM which we call in English the GOSPEL for thereby we shall easily discerne what mooued these heauenly witnesses to câ—mmit these things to wryting and to what ende all things that they haue wrytten are to be referred For these hystories were not so named by other men but that the authours themselues did so intitle them it is manifest by Marke which sayeth in plaine woordes that he declareth the beginning of the Gospel of Iesus Christ. Moreouer the perfecte and plaine definition of the Gospell is gathered specially out of a certaine place in Paule where he sayeth that it was promised of GOD in the scriptures by the Prophets as concerning his sonne which was borne of the seede of Dauid and declared mightely to be the sonne of God through the spirit of sanctification by the rising againe of the deade First he shewâ—th that it is a testimonie of saluation offered which was promised long agoe to the fathers by continuall successe of ages wherein doeth appeare a plaine difference betweene those promises which did hold in doubt the mindes of the faithfull and those glad tidinges whereby God witnesseth that he hath now throughly perfourmed all things which before he woulde haue them to hope for Like aâ— a little after the same Paule sayeth that the iustice of God is sette foorth in the same Gospel which before was signified by the lawe and the prophets And therefore in another place the Apostle calleth it an ambassage wherin is daily declared vnto men a reconciliation which is once for all concluded betweene God the world by the death of Christ. He signifieth also that Christ is not only a pledge of all good things that euer were graunted vnto vs by God but also that in him they are fully and wholely offred vnto vs according as he sayeth elsewhere that all the promises of God are fulfilled in Christ euen so and Amen And doubtlesse that free adoption whereby â—e are made the children of God as it proceedeth from the euerlasting good wil of the father so is it opened vnto vs in that that Christe who is the onely natural sonne of God taking our flesh vpon him did chuse vs to be his brethren Neither ought we to seeke any where else but onely in the sacrifice of his death for that expâ—ation or blessing wherewith our sinnes are blotted out so that the cursse or sentence of death cannot fall vpon vs. Righteousnesse saluation and perfect felicity haue a sure foundation in his resurrection VVherfore the Gospel may be defined to be a solemne publishinge or proclamation wherein the sonne of God is declared to haue beene offred vppe in the flesh to the intent that be might renew the wicked worlde and restore menne that were dead to life Neither is it without cause called good and glad tidings since in it is comprehended the summe of our felicitye for the ende thereof iâ— that it hauing begâ—â—â— in vs the kingdome of God and hauing abolished the corruption of our flesh might bring vs being renewed through the spirite vnto the celestial and heauenly glory In which sense it is oft times called the kingdome of heauen and a reparation of a blisseful life atchieued by Christ and sometime it is called the kingdome of God As when Marke sayeth that Ioseph looked for the kingdom of God doubtlesse it is to be vnderstoode of the comminge of Messias whereby it is manifest that the name of the Gospel doeth properly pertaine to the Nowe Testament and that
diuers sectes The priestes openly wicked and Epicures the common people it selfe was drowned in wickednesse Furthermore nothing was sounde That is sayde here the heartes of fathers to children it is vnproper For it behooueth rather to conuert the sonnes which were truce breakers and had gone from the right faith of fathers But although the Euangeliste dooth not so warily expresse the order yet the sense is not obscure that GOD to bring to passe by the worke of Iohn that they againe should growe together into holy concorde which first were deuided amongst them selues Eyther part is had of the Prophet which notwithstanding meant nothing else then to signifie mutuall agreement But because that oftentimes men so conspire among themselues that some shoulde more alienate some from GOD the Angell doth therewithall define what manner of conuersion it shoulde bee which hee doth promise yea such as should call the disobedient to the wisdome of the righteous That therefore is to be noted that wee knitte not our selues fast with the wicked vnder the false cloake of concord Because the name of peace is goodly and pleasaunt as ofte as it commeth in the scriptures it is greedily snatched of the Papistes to procure vs enuie as though that we which endeuour to call the world from disloyall reuolting to Christ were the aucthours of discorde But by this text their foolishnes is very well refelled because the Angell doth shew the manner of true and lawfull conuersion he maketh the stay and bande of it to be the wisdome of the righteous Accursed therefore be that peace and vnitie wherein men agree amongst themselues against GOD. Furthermore it is not to be doubted but that fayth is vnderstoode by the wisdome of righteous men as of the contrary the vnfaythful are called disobedient Truelye an excellent testimonie of fayth whereby wee learne that we then are wise to saluation when wee are obedient to the woord of God The worlde also hath his wisdome but corrupt and therefore deadlye and which is condemned of vanitie Although the Angell signifieth ouerthwartly shadowed wisdome wicked and accursed before God wherein the sonnes of this world please them selues Nowe wee vnderstand men so to be reconciled amongst them selues that chieflye they might come againe in fauour with god That which streight waies followeth of making ready a people prepared for the Lord doth agree with that parte that Iohn should be the tryer of Christe that he might walke before his face for the end of his preaching was to make the people diligent to heare the doctrine of Christe Although the participle Kateskeâ—â—smenon doth not so much signifie perfection with the Greekes as the fourme and aptnesse whereby thinges are made fitte for their vse The which signification shall not ill agree with this place that Iohn was sent to prepare and frame that people for Christe which otherwise being rude and vnpolyshed woulde neuer shew it self easie to be taught   Luke 1. Matthew Marke 18. Then Zacharias sayde vnto the Angell whereby shall I know this for I am an old man and my wife is of a great age 19. And the Angell answered and sayde vnto him I am Gabryell that stand in the presence of God and am sent to speake vnto thee and to shew thee these good tidings 20. And behold thou shalt be dumb and not be able to speak vntil the day that these things be done because thou beleeuedst not my woords which shal be fulfilled in their season 18. Then Zacharias sayde vnto the Angell Here foloweth the infidelitie of Zacharyas and the punishment which the Lord layde vppon his vnfaithfulnes He prayed for the obtaining of ofspring now when it is promised as forgetfull of his vowes and fayth he distrusteth Albeit at the first blush it might seeme a harde thing that with his answere God shoulde so grieuously be offended He obiecteth his olde age euen so did Abraham whose fayth yet is so much praised that Paule should say his body which now was dead was not considered Nor the vnfruitefull wombe of Sara but simply that he reposed himselfe in the trueth and the power of God Zachary doth aske how or by what argument he may bee the more assured And Gedeon was not reprehended though that twise hee required a signe And also a litle after there is the like exception giuen of Mary How shall this thing be when I know not man The which notwithstanding the Angell dooth dissemble as if there were no faulte in her how commeth it then that the Lord shoulde so seuerely chasten Zacharyas as guiltie of most grieuous sinne Verily I graunt if the wordes onely should be looked on eyther that they did all offend a like or Zachary not to haue offended at all But when it is conuenieÌ„t to iudge the dooinges and sayings of men according to the affection of the heart it is rather to be stoode to the iudgement of God to whome the priuye secrete places of the heart are open The Lord without doubt dooth see something worse in Zachary then his wordes doe shew And therefore the Lord waxed angry with him that by distrust he should put away his promised fauour to him It is not our dutie to prescribe a law for God but let it be free for him to punish that in one which offence he doth pardon in others But it doth easily appeare that the cause of Zacharye differed from the cause of Abraham Gedeon or Mary That in words is not discerned The knowledge therfore is to be left to god whose eies do pearse euen to the fountaine of the hart So God discerned betweene the saughter of Sara of Abraham when notwithstâ—ding the one differed not in likenes from the other Furthermore the cause of distrust in Zacharyas was that he staying in the order of nature did attribute lesse to the power of God then was meete For ouer straightly sparingly do they think of the works of God which beleeue not him to be able to do more theÌ„ according to nature is credible as though his hand were subiect to our seÌ„ce or included in earthly meanes but it is the propertie of fayth much more to beleeue then the reason of the flesh could say might come to passe Zacharias doubted not whether it were the voyce of God or no But when he was ouermuch bent vpoÌ„ the world an ouerthwart doubting crept into his mind whether that should come to passe that he heard or no. And in that thing he did no smal iniury to god for it were as much as if he should dispute whether god might be accounted true or no whoÌ„ he surely knew had spokeÌ„ it which was sufficient although it is to be known Zacharias not to haue beene so vnbeleeuing that altogether hee shoulde shrinke from faith For there is a generall faith which dooth take hold of the promise of eternall saluation and the testimonie of free adoption And euen as after God hath once receiued vs into fauour he
howe shall this be seeing I know not man 35. And the Angel answeared and saide vnto her the holy Ghost shall come vpon thee the power of the moste highe shall ouershadowe thee therfore also that holy thing which shal be borne of thee shall be called the sonne of God 36. And beholde thy cousin Elizabeth shee hath also conceiued a sonne in her olde age this is her sixte moneth which was called barren 37. For with God nothinge shall bee vnpossible 38. Then Marie sayd Behold the seruaunt of the Lorde â—ee is done vnto mee accordinge to thy woorde So the Angell departed from her 34. Howe can this be The holy virgin seemeth as hardly to restraine the power of God as Zacharie did before For that doeth shee accompte to be vnpossible which is beyond the commâ—n order of nature for thus she reasoneth I knowe no man how then should I beleeue that this shoulde come to passe which thou tellest me It is not needefull that we shoulde greatly labor to cleare her of all fault for by faith shee ought to haue risen to the omnipoteÌ„t power of God which is not tied to natural means but surmounteth the whole world yet shee now staieth in the common course of generation yet it is to be knowen that shee doeth not so doubt or demand as if shee would haue the power of God made subiect or equal to her senses but being stricken with a sodaine admiration shee is only moued to aske this question And that she obediently and gladly receiueth this promise may be gathered by this That wheras there were many doubts on the contrary part shee yet did stay but at this one Shee might easily haue obiected where is that throne of Dauid become seeing that al the dignity of that Empire had now a long time ben abolished all the glorious beautye of the kingly stocke was extinguished So that if she had weighed the matter with the iudgement of flesh she should haue takeÌ„ al that she heard of the Angel but for a fable VVherfore it is not to be doubted but that shee easily gaue place was throughly perswaded of the restitution of the church a thing according to the flesh incredible And it is probable that the prophesie of Esay 11. 1. was coÌ„monly spoken of euery where whereas God promiseth to raise a graffe to grow out of the contempned stocke of Isay. Faith therefore being through the grace of God conceiued in the virgins minde caused her without doubt to beleue the message that was brought her of erecting of the throne of Dauid If any except and say that there was also an other Prophesie that a virgin should beare a sonne I answer that the knowledge of that mysterie was as then very darke The fathers hoped that they shoulde haue a king borne vnder whom the people of God should be blessed happy But the meane lay hidden from them as if a veile had bene put betwene them and it Therfore it is no maruell that the holy virgin asketh a question of that shee knoweth not But that some do imagine of her words that shee had made a vow of perpetuall virginitie it is ouer weake altogether absurde For then very vnfaithfully had shee done in that shee suffred her selfe to be bestowed on a husband and so making a mocke of God had despised his holy ordinance of matrimonie Although that in Poperie there had crept in a barbarous tyrannie in this matter of matrimony yet they neuer durst go so farre as to permit the wife without the consent of the husband to vowâ— continencie Furthermore it is a childish inuention to imagine a kinde of Monkerie amongst the Iewes Yet that obiection is to be answered that the virgine had respect vnto the time to come therefore should signifie that she should not dwel together with her husband But this coÌ„iecture is probable plaine that the greatnes or rather the maiestie of the matter did so strike the virgin that shee had all her senses tied bound with admiration VVheÌ„ she heareth that the Son of God shal be borne she considereth a matter not common this is the reason why shee excludeth the knowledge of man Thus being amased shee crieth out how can this be Therefore doth God so gentlely pardon her and so louingly and fauourablie answere her because that hauing Gods workes in admiration shee did reuerently and soberly demaunde how that could come to passe which she was perswaded to be far aboue the common and accustomed course of nature Furthermore this question was not against faith Because that it arose rather of an admiration then of distrust The holy Ghost shall come vpon thee The Angell doth not so set the maner as it had bene nedefull he should haue done that woulde satisfie the curiositie of many But he calleth the Virgin simplie to consider the power of the holy Ghost that with silence and quietly she might resigne her selfe wholely ouer vnto him The worde To come vppon doeth signifie that this is an extraordinarie worke where the meanes of nature do want And the next parte of the sentence is added to expounde the former The power of the most highe shall ouershadowe thee For the spirite is as it were the essentiall power of God through whose worke he sheweth and exerciseth himselfe as well in the gouernance of the worlde as in myracles There is an apt Metaphore in the worde ouershadowe For the Scripture doth oft compare the power of God wherewith he preserueth and defendeth his vnto a shadow But there seemeth to be an other more peculier sense and vnderstanding of this place namely that the worke of the spirite shoulde be secrete euen as a cloude set before shoulde stay the eyes of men from seeing And as in woorking myracles God doth kepe secrete from vs the counsell of his workes So it is our partes with modestie to reuerence that which hee woulde haue kepte hidden from vs. Therefore that holy thing that shall be borne This is a confirmation of the former sentence for the Angell teacheth vs that it behooueth Christ to be borne without the companie of man and woman that he might be holy and the sonne of God that is that he should not be in a commoÌ„ estate amongst men but that in holinesse and glory hee shoulde excell all creatures The heretikes which faine that when he was borne man and was after made the Sonne of God do wrest that causall coniunction that he should therfore be called the Sonne of God because that he was woonderfully conceiued by the power of the holy Ghost but they reason very wickedly For althoughe that hee was manifested the sonne of God in flesh it followeth not but that the worde was begotten of the father before all worldes Or rather he the same that was the Sonne of God in his eternal Deitie appeared also the Sonne of God in his humaine flesh But this place doth not only teache vs the vnitie
the contrary reasons enforced her selfe to obedience and this is a right proofe of faith when we restraine our mindes hold them as prisoners that they dare not oppose this or that against God so on the other side libertie to contend is the mother of infidelitie And these words are not of smal waight Behold the seruant of the Lord for shee offereth dedicateth her self wholely vnto God that he may freely vse her according to his owne wil. The vnbeleuers withdrawe themselues from his hand and as much as they canne they hinder his worke But faith dooth present vs before God that we may be ready to obey Then if the holy Virgin was the seruant of the Lord because that she obediently submitted her selfe to his gouernement there is not a worse contempt then by fleeing to denie him that obedience which he deserueth doth require To be short as faith only maketh obedient seruants to God and deliuereth vs into his power so infidelitie maketh vs rebels and runnagates Be it done vnto me This clause may be expounded two waies either that the holy Virgin passeth into a prayer and request or els continuing in the same matter shee proceedeth in resigning and deliuering her selfe vnto God I simply interprete it that shee being perswaded of the power of God and willingly following whether he calleth she doth also subscribe vnto his promisse and so doeth not onely wait for the effecte but also doeth earnestly desire the same And it is to be noted that shee rested vppon the woorde of the Angell because shee knewe that it came from God weighing the dignitie of the same not of the minister but of the authour   Luke 1. Matthew Marke 39. And Marie arose in those daies went into the hill countrey with hast to a citie of Iuda 40. And entred into the house of Zacharias and saluted Elizabeth 41. And it came to passe as Elizabeth heard the salutation of Marie the babe sprang in her bellie and Elizabeth was filled with the holy Ghost 42. And shee cried with a loude voice and sayde Blessed art thou among women because the fruite of thy wombe is blessed 43. And whence coÌ„meth this to me that the mother of my Lord shoulde come to me 44. For loe assoone as the voyce of thy salutation sounded in mine eares the babe sprang in my bellyâ— for ioy 45. And blessed iâ—â—hee that beleeued for those things shall be performed which were tolde her from the Lorde 39. And Marie arose This iourney wherof Luke maketh mention testifieth that Maries faith was not vnfruteful because that gods promisse was not so soone forgotteÌ„ as the Angel was out of sight but that remained fast in her minde And her haste witnessed her earnest ardent affection Hereof it may be gathered that all other businesse being set aside the Virgin as it was meete did accompt of and preferre this fauour and grace of God Yet it may be demaunded for what purpose she toke this iourny It is certain that she went not thither only to make search enquiry for she nourished the sonne of God as well in her heart by faith as conceiued in her woÌ„be neither can I subscribe to the iudgement of some which thinke that shee went thether to salute her For it seemeth more probable to me that partly to encrease and to confirme her faith partly that they one with an other might set foorth the glorye of God was the cause that moued her And there is no cause why we shoulde accompt it an absurd thing that she by the sight of a myracle did seke for confirmation of her faith because that it was not in vaine that the Angel did propose the same vnto her For although that the faithful are coÌ„tent with the bare only word of the lord yet in the meane time they despise not any of his works which they think may any whit preuail for the supporting of their faith And especially it behoued Mary to accept this aid profered her vnles she wold haue forsaken that which the Lord had willingly geuen her Furthermore the seeing one another might stir vp as wel her as Elizabeth to a greater thankefulnesse as by the text it appeareth For the power of God was more euident and notable in that at once they see his grace powred vpon them both because that comparison did adde no small light But Luke doeth not declare which was that Citie wherein Zacharie dwelt but onely maketh mention that it pertained to the tribe of Iuda and also that it was placed in a hill country whereof is gathered that it was further from the towne of Nazareth then was Hierusalem 41. At shee heard the salutation It is a naturall thing that the childe in the wombe of a woman great with child should moue at a sodaine ioy But Luke would note vnto vs some extraordinary thing It appertaineth nothing to the matter to entangle our selues in subtile questions whether the infante knewe that Christe was presente or whether this was a sense or feeling of godlinesse Let this one thing rather suffice vs that the infant leapt by the secrete motion of the spirite Neither doth Luke attribute any proper sense to the infant but doeth rather signifie that thys was a portion of the worke of God in the mother that the infant sprang in her wombe That he sayeth that she was filled with the holy Ghoste the meaning is that shee besides the accustomed maner was sodenly endued with a spirite of prophesie For shee was not without the giftes of the spirite before but then the power appeared farre more plentifull and wonderfull 42. Blessed art thou Shee seemeth to place Marie and Christ in like degree which were nothing meere nor conuenient but I willingly admit their iudgement which thinke that the cause of her blessednesse is rendered in the second parte of the sentence For it is oft vsed to put a copulatiue in steade of a woorde causall therefore Elizabeth affirmeth that her Cousen is blessed because of the blessednesse of the Sonne And although this was not the chiefe felicitie that Marie had to beare Christe in her wombe naye this dignitie in order came behinde that that shee was by the spirite of Christe borne againe into a newe life yet was shee woorthely called blessed whome God made woorthy this singuler honour that she should beare vnto the world his sonne in whom shee was spiritually regenerate And to this day we cannot make mention of the blessing brought vnto vs through Christe but also that we must remember how honourably the Lord aduaunced Marie in that he would that she should be the mother of his only begotten Sonne 43. VVhence commeth this to me This modestie is to be noted that Elizabeth considering the great graces of God in Marie doeth geue vnto her that honor that is due and yet lifteth her no higher wherby God might be offended then was conuenient For there is such wickednesse planted in the world
that there are but fewe that fall not into one of these 2. vices for some pleasing them selues to much aboue measure doe maliciously despise the giftes of God in their brethren that they alone might be aloft And there are others which doe so superstitiously extoll men as if they should make idols of them for them to worship Heereof it came that they leauing Christe as it were in the lower rowme did geue the chiefest seat vnto Marie Contrariwise Elizabeth in praising her doeth not so obscure the glorye of God but rather referreth all things to God himselfe And yet as shee acknowledgeth that God hath geuen his grace vnto her and to others shee enuieth not to geue him the highest degree and modestly sheweth that shee hath receiued more then was due to her In that she calleth Marie the mother of her Lord there is noted the vnitie of the person in two natures as if she should haue sayde he which is begotten a mortall man in the wombe of Mary is also eternall God for it must be remembred that the simple womā doth not speake of her owne witte but shee onely vttereth those things which the holy Ghost doeth teach her And this name doth properly belong to the sonne of God manifested in the flesh vnto whome all power is geuen of the father and which was ordained the chiefe Prince of heauen and earthe by whose hand God gouerneth al things Yet he is especially the Lord of the faithfull who willingly and gladly submit themselues vnder his gouernemēt for hee is not the heade but of his owne body Therefore Paule sayeth 1. Cor. 8. 5. Although that many are called Lordes in the world yet vnto vs that is to them that are of the housholde of faith there is but one Lord. Furthermore when she amplifieth this grace of God whereof shee speaketh by the sodaine motion of the infante whiche shee bare in her wombe it is not to be doubted but that shee would declare that shee felt something supernaturall and diuine 45. Blessed is shee that beleeued Seeing that it appeareth by that whych Luke hath saide before that Elizabeth spake by the secreate direction of the spirit it is the same spirit that affirmeth that Mary is blessed because that she beleeued and in praising the faith of Mary he generally teacheth vs wherein the chiefe felicitie of men consisteth Blessed Mary which beleeued in her heart the promise of God conceiued and bare saluation to her self and to all the world This was special to her But because that we haue no drop of righteousnes life or of any good thing but as the Lord offereth the same vnto vs in his woorde there is one faith which pulleth vs from out of extreeme pouertie and miserie and maketh vs partakers of the true felicitie and there is great waight in this clause For those things shall be performed which were tolde her This is the meaning that faith geueth place to the promisses of God that they may take effecte in vs. And it is certaine that the truthe of God doeth not depend vppon the will of menne but rather that is true Rom. 3. 4. That God remaineth alwayes true althoughe all the worlde whiche is geuen to vnbeliefe and lying shoulde endeuour to weaken and hinder the same But because that vnbeleeuers are vnwoorthy to enioy the fruit of the promisses therfore the scripture teacheth that the same promisses are onely by faith made effectuall to our saluation for God offereth his benefites generally to all faith openeth her bosome to receiue the same but vnbeliefe suffereth the same to passe by that they may not once come neare vs. If Mary had ben vnbeleeuing yet that coulde not haue hindered the purpose of God but that he woulde haue perfourmed his woorke by some other meanes that he would haue liked But shee is called blessed because that by faith shee receiuing the blessing offered her made the way ready to God for the performance of his worke So againe vnbeliefe shutteth the gate against him and staieth his hand from woorking least that they should taste the comforte of saluation which disappoynt him of the glory of his power Also the relation betweene the woorde and faith is to be noted hereof we learne what it is to beleeue namely when we subscribe and consent to that which God doeth speake and doe certainly assure our selues that hee will perfourme that which he hath promised The clause From the Lorde signifieth as muche as the simple doe commonly say on the behalfe or parte of God for the promisse was brought by the Aungell but it came from GOD alone whereby wee gather that whether GOD vseth the ministerie of Aungelles or of menne yet his will is that there shall no lesse reuerence be geuen to his woorde then if he him selfe openly should appeare from heauen   Luke 1. Matthew Marke 46. Then Marie sayde my soule magnifieth the Lorde 47. And my spirite reioyceth in God my sauioure 48. For hee hathe looked on the poore degree of his seruaunte For beholde from hence foorthe shall all ages call me blessed 49. Because hee that is mightye hathe done for me great things and holy is his name 50. And his mercye is from generation to generation on them that feare him Nowe doeth hee sette downe and shewe the Songe of the holye Virgine notable and woorthy to be reported whereby it plainely appeareth howe shee excelled in the gifte of the spirite And there are three partes of this Songe for Marie with a solempne thankes geuing doeth first declare the mercie of God which shee had founde in her selfe Then in general woordes she commendeth the power iudgements of God At the length shee applieth the same to this present matter where shee speaketh of the redemption promised in times past to the Church and nowe perfourmed My soule magnifieth Here Marie declareth her thankfulnes as we sayde euen now And because that the hypocrites for the most part doe set foorth the praises of God with full mouthes and no affection of the heart therefore Marie sayth that she doth praise God euen from the innermost affection of her minde And truely they doe nothing els but prophane the holy name of God which not from their heart but with tounge onely doe declare his glory Furthermore when as these wordes Soule and Spirite are diuersly taken in the scripture yet when that they come together they doe signifie two especiall faculties of the soule for the spirit is taken for the vnderstanding and the Soule for the seat of affections That wee maye the better vnderstande the minde of the holy Virgine it is to be noted that that is put heere in the second place which in order oughte to be first for that the will of man might be stirred to praise God it is necessary that the reioycinge of the spirit should go before as Iames teacheth chap. 5. 13. Is any mery lette him sing for sorow heauines do restraine the minde
And hath raised vp the horne of saluation to vs in the house of his seruaunt Dauid 70. As hee spake by the mouth of his holy prophetes which were since the world began saying 71. That hee would send vs deliueraunce from our enemies and from the handes of all that hate vs 72. That he would shew mercie towardes our fathers and remember his holy couenaunt 73. And the oath which he sware vnto our father Abraham that he would graunt vs. 74. That we being deliuered out of the handes of our enemies might serue him without feare 75. All the dayes of our life in holinesse and righteousnesse before him 67. Zacharyas was filled with the holy Ghost But a litle before it is shewed what this manner of speach meaneth that is that the seruantes of God are indued with more aboundant grace of the spirit the which they yet were not without before VVe read that the spirit was giuen to the Prophetes not that they were at other times without the same but because that the power of the spirite did more plentifully and fully shew it selfe in them as oft as they as it were by the hand of God were brought into the light to execute their office Therefore the knitting togeather of those two clauses which Luke vseth is to be obserued that hee was filled with the holy Ghost and prophecied For it signifieth that hee was then inspired from aboue more then ordinarily so that hee spake not after the fashion of men as a priuate man but that hee spake onelye heauenly doctrine So Paule ioyneth Prophesie and the spirit together 1. Thess. 5. 19. Quench not the spirite despise not prophesie that we might knowe that by the contempt of doctrine the light of the spirite is extinguished But this goodnes of God is worthy to be remembred that Zacharyas had not onely the vse of his speach restored to him againe which for niene monethes hee wanted but also his tongue was made an instrument of the holy Ghost 68. Blessed be the Lord. Zachary beginneth with thankes giuing but with a propheticall spirite he setteth forth the accomplished redemption promised before time in Christ whereof the saluation and felicitie of the Church did depend why he should be called the God of Israel vnder whose gouernment the whole world is subiect it doth better appeare by the texte namelye for that the redeemer was speciallye promised to the seede of Abraham Because that GOD had made his couenaunt onely with one people and nation whereof Zachary was now about to speak For good cause therefore doth he expresly name the name of that people to whom the grace of saluation properly or at least principally was sent and appoynted There is vnder this visiting a secrete opposition because that the countenaunce of God for a time was turned from the wretched children of Abraham for they were fallen into that calamitie and ouerwhelmed with so great a heape of mischiefes that no man would haue thought that God had any regard vnto them Furthermore this visitation of God whereof Zachary mentioneth is put as the cause and the beginning of the redemption Therefore resolue it thus God looked vppon his people that he might redeeme them And seeing that they were prisoners which God redeemed and that this kind of redeÌ„ption was spirituall we thereof gather that euen the holy fathers were not free from the yoake of sinne and the tyrrany of death but through the grace of Christ For Christ is said to be a redeemer sent euen to the holy and elect people of God But if redemption was but then at length brought of Christ when as he appeared in the flesh It followeth that the faithfull which were dead before his comming were all their life time seruauntes of sinne and of death which were a great absurditie I answer that the force and effect of this redemption which was once giuen in Christ was common in all ages 69. He hath raysed vp a horne of saluation That is a power to saue For the throane of Dauid being throwne downe and the people being dispearsed the hope of saluatioÌ„ in outward shew was also falleÌ„ away And surelye Zachary alludeth to the prophesies of the Prophets in the which there is promised a sodaine restitution when that al thinges with them were in greatest miserie and destruction And this sentence is taken out of the Psalm 132. 17 where it is sayde There will I make the horne of Dauid to budde for I haue ordayned a light for mine annoynted If that God doth shew his power to saue vs in no other meanes but in Christ then it is a most hainous offence to bow from him any way if that we hope to be saued from aboue But obserue that that is a horne of saluation to the faythfull which to the wicked is terrible so that dispearseth them or rather ouerthroweth them and beateth them to the dust He calleth Dauid the seruaunt of god not simply because he worshipped God as euery one of the godly doe but in an other respect namely that he was chosen his minister to gouerne and to preserue his people that he and his successours should represent the person and offices of Christ. And although there was then no shew of a kingdome left amongst the Iewes yet beecause that Zachary reposeth himselfe in the promises of God he doubteth not to call Dauid the seruaunt of God in whom God shewed a token of saluation that was to come VVhereof it followeth that Christe is then indeede constituted as the aucthour of our saluation when that there is a throane set vp for him amongst vs from the which he may gouerne vs. 70. As hee spake Least for the newnesse of it the saluation should be doubted of which he saieth was brought by Christ he citeth all the prophetes as witnesses of the same which being raysed vp in diuers tymes doe yet teach with one consent that we must hope for saluation from Christ alone And this is not the onely purpose of Zachary to prayse the fayth and constancie of God because that hee perfourmeth and fulfilleth that which he before in times past hath promised But his minde is rather to call the faithfull to the old prophesies that with the more certeintie and readines they might imbrace the saluatioÌ„ offered them wherof all the Prophetes from the beginning witnessed For truely our fayth in Christ is established vppon a sure stay when as it cometh forth confirmed with the testimonies of al the Prophets He calleth the Prophetes holy that thereby their wordes might haue the greater aucthoritie and reuerence as if he should haue sayde they are not light or common but approoued witnesses yea they are set forth by publike commaundement as if that from heauen they were called for this purpose from the common sorte of men But in small and seueral perticular poyntes to discusse how that all the Prophetes did witnesse of Christ it would be too long Let this suffice for this time â—ith it
the stocke of Solomon ended by the death of Ochozias as 2. Kings 9. 27. and 11. 1 That whiche some reporte out of the commentaries of the Iewes that Dauid was commaunded if Solomon wanted ofspringe that the kingly power shoulde come to the posteritie of Nathan I leaue as I find it onely I take that which is certaine that the succession of the kindome was not cōfused but had his distinct degrees Now whē the holy history reth that after the slaughter of Ochozia his mother Athalia did hold the kingdome and the kingly stocke being wholy ouerthrowne it is more then probable that those wicked and most cruell murthers were committed of that woman so ambitious of gouernment least that shee beeing driuen to liue a priuate life should see the kingdom translated otherwhere Therfore if Ochozias had had a son liuing after him she might haue reigned in the court vnder the colour of protection freely safelie without enuy and daunger Therefore that she had made her selfe infamous and odious by her extreame offences was a signe of desperation for that shee coulde not hold her kingdome at home in her owne house But the reason why Ioas is called the sonne of Ochozias is beecause he was next in degree vnto him 2. Chr. 22. 9. So that he might be rightly called the true natural heire of the kingdom For besides that Athalia if we graunt that shee was his grandmother would gladly haue so abused the title of the infant who is there endued with anye small discretion that can thinke it likely that the naturall sonne of the king could be so hidde of the priest Ioiada and that his graundmother should not more diligently haue sought him out But rather if a man consider all thinges wisely it is easily gathered that the next heire of the kingdom was of an other line And that is the meaning of the wordes of Ioiada the kinges sonne shall reigne according to the couenaunt of the Lord with Dauid 2. Chron. 23. 3. as if he shoulde haue saide that it hadde ben an hainous offence if that a womā being a stranger should with violence take vnto her self the scepter which God had appointed to remain in the house of Dauid VVherefore there is no absurditie if Luke doth fetch the petigree of Christ from Nathan because it may be that the stock of Solomon which appertained to the succession of the kingdome was decayed Nowe if any obiect that Iesus cannot be acknowledged for the Messias which was promised except he had come of the posteritie of Solomō who was certainly knowne to haue bin a figure of Christ although that naturally he came not of Solomon yet by the leagall order he is to be accounted as his Sonne because he had his originall from kinges But such diuersitie in the names doth trouble many very much For from Dauid euen vnto Ioseph there appeareth no consent betweene the two Euangelistes but in Salathiell and Zorobabell The excuse which was woont to be made that the difference rose hereof that the Iewes for the moste parte had two names is hardly admitted of manye But at this day seeing the cause that mooued Matthew to drawe and sette downe this genealogie is vnknowne to vs it is no meruaile if we knowe not why in these perticular names they both agree or disagree but it is not to be doubted but after the captiuitie of Babylon they rehearse certaine the same men by diuerse names But I thinke that the names of Zorobabell and Salathiell were aduisedlye retained for the chaunge of the estate of the people beecause that then the kinglye maiestie was extinguished The small shadowe of gouernment which remayned testified a great chaunge which admonished the faythfull to hope after a more notable kingdome then that visible kingdome of Salomon which florished but a short time Nowe it is worthe the labour to note this also that there is no absurditie in that that Luke doth recken and accompt moe in his Cataloge then Mathew doth for it is ordinarily seene that there are moe In number in the naturall generation then in the legall To this also appertaineth that Mathew when he deuided the genealogie of Christ into three partes and woulde apply to euery part 14. generations thought that he might freely leaue oute certaine names which Luke might not omitte seeing that he bound not himselfe to that lawe Thus farre haue I discoursed of the genealogie of Christ as muche as seemeth profitable and conuenient for the summe If any man be tickeled with a further curiotie I remembring Paule his admonition doe preferre sobrietie and modestie before the friuolous arguings about things of no waight the place to Tit. 3. 9. is well knowen where hee forbiddeth vs to dispute ouer curiously of genealogies Now lastly it remaineth to shewe why Mathew comprehendeth the whole genealogie of Christe into 3. portions and placeth 14. menne in euery one They that say that hee did this that hee might prouide for the memorie of the readers they neither say all nor nothing for this is true the cataloge proposed in 3. equal numbers may the easelier be remembred yet withall it is plaine that heere are expresly noted the 3. sortes and states of people which were after the time that Christ was promised to Abraham vntill the fulnesse of time wherein he was shewed in the flesh for although that the tribe of Iuda did excell all the rest of the tribes in honour yet before Dauid it had no principalitie In Dauid the kingly maiestie shone foorth beyond the hope of all men which continued to Iechonias from that time there remained some dignitie and gouernement in the tribe of Iuda which staied the mindes of the godly vnto the comming of the Messias 1 The booke of the generation Many interpreters haue laboured in vaine about this title that they mighte excuse Mathewe for naming the whole hystorie of the one halfe part of his first chapter for this epigraphe or inscription doth not extende to the whole booke But the worde booke is put heere and vsed for a cataloge as if it should haue bene sayde the cataloge of the generation of Christ Furthermore he calleth Christ in respecte of the promisses the sonne of Abraham the sonne of Dauid because that God had promised that a seede shall rise from Abraham in whome all the nations in the world shall be blessed Gen. 12. 3. But vnto Dauid there was a more euident promisse made that it shoulde come to passe that the kingdome shoulde remaine stedfast in his house vnto the ende of the worlde Psal. 72. 5. 7. and a king out of his stocke shall sit vpon the throne so long as the sunne and the moone doe shine in the heauen Psal. 89. 29 whereuppon it became a common speach amongste the Iewes that Christ was called the sonne of Dauid 2. Iacob begate Iudas Seeing that Mathew couered with silence Ismael the first begottē son of Abrahā and Esau who by order of nature was
the mindes of the shepheards that they might receiue the word which was brought them no otherwise then as oute of the mouthe of God himselfe From thence came that feare whereof Luke presently speaketh whereby God vseth to humble the hearts of men that he might gette reuerence to hys woorde as I haue before declared 10. Be not afraide This exhortation tendeth to the taking away and lightening of the feare for although it be profitable that the mindes of menne shoulde be stricken with feare that they mighte learne to geue God his honour yet together with it they haue neede of comforte least they should be vtterly ouerwhelmed For it can not be but that the maiestie of God should swalowe vppe the whole world if the terrour that it hath in it were not mixed with some sweetenesse Therefore the reprobate fall downe halfe deade because hee appeareth to them but as a iudge but the Angel that he might refresh the mindes of the shepheards testifieth that he was sent for an other ende namely that he might declare the mercy of God For this voyce doeth not onely raise vppe those menne that are fallen but restoreth those that are lost and calleth backe from death to life where they heare that God is mercifull to them But the Angell sayeth that he bringeth tidings of great ioy then hee addeth the cause or matter of this ioy that there is a Sauiour borne By which woordes we are first taughte that vntill menne haue peace wyth God and that they be reconciled by the grace of Christ what ioy soeuer they conceiue is but vaine and deceitfull The wicked ones do often triumph with a drunken and a madde mirth but except there be a meane and a pacifier betweene God and them of necessitie they must be miserablye tormented with blinde stinges of their conscience Furthermore although that flatteringly and daintily they nourish vppe themselues in delightes yet their pleasures are so many torments to them This then is the beginning of a perfecte ioy to feele the fatherly loue of God towardes vs who onely geueth peace to our mindes and this is the ioy in the holy Ghost wherein Paule sayeth that the kingdome of God doeth consist Rom. 14. 17. And that Epithyte of Great is therefore added that we might not onely knowe that we should especially ioy in our saluation offered vs in Christ but that the greatnesse of this good is such and so vnmeasurable that it woorthily recompenceth all the sorowes griefs and troubles of this present life VVherefore let vs learne so to be satisfied with this one Christ that the feeling of his grace might exceede all the troubles of the flesh yea and at the length abolish the same That shall be to all the people Although the Angell speaketh to the shepheards onely yet he declareth that this message of saluation which he bringeth them reacheth further so that not they onely should heare it priuately but others also shoulde heare the same Furthermore obserue that this ioye is sayd to be common to al people because it was generally offered to all For God promised Christ not to one or to other but to all the seede of Abraham And that the Iewes for the moste parte were depriued of that ioye which belonged vnto them was because of their vnbeliefe as at this day God calleth generally all to saluation by the Gospell but the vnthankfulnesse of the world bringeth to passe that few inioy this grace equallye profered to all Therefore this ioy being included amongst a few is yet called common in respect of God But although the Angel speaketh onely of the elect people yet now that the wall is broken downe the same message belongeth to al mankinde for Christ preacheth peace not only to them which are nere but also to them that are farre off and no lesse vnto straungers then to them that are of the houshold Eph. 2. 17. But because that vntil the comming of Christ this couenaunt was peculier with the Iewes therefore the Angell seperateth them from all other nations 11. Vnto you is borne this day Here is expressed the cause of the ioy as euen now wee declared that is because the redeemer which in tymes past was promised is borne who should restore the Church of God into his estate And the Angell doth not speake as of a thing vtterly vnknown but he taketh the beginning of his message out of the law the Prophets because that it had beene in vaine for him to haue vsed this manner of speech to the Gentiles and prophane men Christ the Lord to you is borne a Sauiour that same is also the cause why hee maketh mention that hee was borne in the citie of Dauid which had beene in vaine but for the renuing of the remembrance of those promisses which were euery where known and famous amongst the Iewes To be short the Angell applyeth his speech to his hearers which were not altogether ignoraunt of the promised redemption And hee ioyneth the Gospell with the doctrine of the law and the Prophets as that which springeth out of that fountaine But seeing that Sotâ—r expresseth more amoÌ„gst the Greekes as Cicero witnesseth Verrina 4. 109. then Seruator dooth amongst the Lattins and that there is not extant a latine word which answereth vnto the same I haue thoght it better to speake barbarously then to diminish any thing from the power of Christ And I doubt not but that the common interpreter and the olde doctours of the Church had the same purpose therfore is Christ called Saluator as he which bringeth full saluation And also this pronowne to you hath a great Emphasis for it should but smally auayle to heare that a Sauiour was borne except that euery man might apply it as that he was borne to him In this manner speaketh Isaias chap. 9. 6. A childe is borne to vs a sonne is giuen to vs. So also saieth Zacharyas 9. 9. Behold thy king commeth vnto thee poore 12. And this shal be a signe vnto you you thaâ— finde the childe swadled The Angel answereth to that whereat the Shepheardes might haue taken offence and whereby their faith might haue bene hindered for what a mockery â—s it to see him layd in a stall which was sent from God as the king and onely Sauiour Therefore least this vile abiect estat of Christ should feare the Shepheardes from faith in Christ the Angell foretelleth them what they shall see And this order which to the iudgement of manne may seeme absurde and almost ridiculous doth the Lord dayly vse towardes vs. For by the voice of the Ghospell sent downe from heauen hee doth commaund vs to imbrace Christ crucified and he setteth signes in earthly and transitorie elements which might lift vs into the glory of blessed immortalitie so hee promising vs a spiritual righteousnes setteth a litle water before our eies and he sealeth eternall righteousnes to our soule by a small taste of bread and wine If that the stable offend
not the shepheards and that they neuerthelesse seeke their saluatioÌ„ from Christ and that they submit themselues vnder the gouernment of him being yet but an infant there ought no signe be it neuer so contemptible darken his glory with vs but at the least that wee might humbly worship him sith that he is ascended into heauen sitteth at the right hand of the father 13. And strâ—ght way there was a multitude Although that in one Angel there was giuen a shew of Gods gloryâ— yet GOD would that his sonne should be more royally adorned and that aswell for the confirming of vs as of the shepheardes The credit of two or three witnesses is sufficient amongst men to take away a doubt but the heauenly host with one consent and with one voyce giue testimonie to the sonne of God Then what a peruersnesse were it not to credit the generall testimonie of the Angelles whereby our saluation in Christ is witnessed whereby we gather how detestable this incredulitie is vnto God which disturbeth this sweete harmonie both of heauen and earth Againe we are to be condemned of more then beastly blockishnes if this song which the Angels with one consent haue song that they in wordes might beginne to vs doe not kindle in vs a fayth and an endeuour to praise God Adde this also that the Lord would by this example of heauenly melody coÌ„mend vnto vs the vnitie of faith and exhorte vs with one consent to sing his praises vpon the earth 14. Glâ—ry in the hyghest The Angels begin with thanks giuing or with the praises of God because that the scripture euery wher teacheth vs that we are redeemed froÌ„ death to this end that aswell in tongue as in works we might testifie our thankfulnes to God Let vs therefore remeÌ„ber that this is the finall cause wherfore God reconciled vs to himselfe by his only begotteÌ„ sonne that the riches of his grace great mercie being made knowne his name might be glorified And at this day how much euery one of vs is strengthened through the knowledge of grace to set forth the glory of God so much hath he profited in the faith of Christ yea as oft as mention is made of our saluation we must know that there is as it were a signe giuen vs to stirre vs vp to giuing of thankes and prayses vnto God In earth peace This is the more vsuall reading that then the third clause may follow towardes men goodwill And although for the sum of the matter there is no great difference which of the two thou readest Yet the other interpretatioÌ„ seemeth to agree better because it is not to be douted but that these two clauses agree together Glory to God on high and in earth peace but except thou opposest men vnto god it cannot be a ful Antithesis Peraduenture this preposition En deceaued the interpreters because that the sense of the words was darke to say peace to be in men But seeing that in many places of the scripture this prepositioÌ„ is superfluous there is no cause why it should hinder Vs. Yet if any hall rather place it in the latter clause the same sense shall still remaine as I will presently declare Now it is to be seene what the Angels meane by this word peace certenly they speak not of the outward peace which men maintaine betweene theÌ„selues but he saieth that the earth is appeased when men are reconciled to God are quiet within in their minds We know that we are borne the children of wrath and by nature that wee are enemies to God so that it is then necessary that we should be vexed with horrible disquietnes so long as we finde God offended with vs therefore a short and an euident definition of peace is to bee gathered of the contraries that is of the wrath of GOD and the terrour of death and so there is a dubble relation to be had the one to God the other to men because that we haue then peace with God and he blotting out our guiltines not imputing our sinnes beginneth to be mercifull vnto vs and we resting in his fatherly loue do call vpon him with a sure faith without feare we reioyce in that saluation promised vs. And although that in Iob 7. 1. the life of man vpon earth is called a continual warfare and the thing it self declareth that there is nothing more troublesome then our estate while we remaine here in the world yet the Aungelles expressly place peace on the earth that wee might know that no troubles can hinder vs but that we enioying the grace of Christ might haue setled quiet minds therfore let vs remeÌ„ber that there is a seat of peace placed eueÌ„ in the mids of the stormes of teÌ„ptations amongst diuers dangers amongst violeÌ„t teÌ„pests in the middest of battels feares least our faith being driuen back with any of these engines should wauer or waxe faint Good will I know not how it came to passe that it was put in the genetiue case certeinlye the coÌ„mon translation which hath vnto men of goodwil ought not onely to be forsaken as adulterous but because it corrupteth the whole sense Yet many are deceaued also which reading it in the nominatiue case good will doe referre the same to men as if it were an exhortation to them to embrace the grace of Christ. I graunt that it is no otherwise confirmed then as God offereth his peace vnto vs except that we receiue the same But seeing that Eudokia is taken in euery place in the scriptures for that which the Hebrewes call 〈◊〉 the old interpreter translated it Beneplacitum This place is very yl expounded of the accepting of grace But that which the Angels speak of doth rather shew the fountaine of peace that we might know that it is a free gift to flow out of the meeremercy of god If you please to read it Good will in men it shal not be amisse in respect of the sense for in this maner of speach the cause of the peace shal also be noted that is that God freely accepteth men into his fauour with whoÌ„ he before had warliâ— or deadly discord If thou wilt read peace of goodwil for willing I wil not be against this exposition yet that is the plainest to haue Eudokian put appositiuely that we might know from wheÌ„ce peace commeth to vs. Matthew Marke Luke 2.   15. And it came to passe when the Angelles were gone awaye from them into heauen that the Shepheardes said one to another let vs go then vnto Bethlehem and see this thing that is come to passe which the Lord hath shewed vnto vs. 16. So they came with hast and founde both Mary and Ioseph and the babe layd in the cratch 17. And when they had seene it they published abroad the thing which was tolde them of that childe 18. And all that hearde it wondred at the thinges which were tolde them of the Shepheards 19. But
mary kept all these sayinges and pondred them in her heart 20. And the Shepheardes returned glorifiing and praising God for all that they had heard and seene as it was spoken vnto them 21. And when the eight dayes were accomplished that they should circumcise the child his name was then called Iesus which was so named of the Angel before he was conceaued in the wombe 15. After the Angelles were gone away Here is the obedience of the Shepheardes described vnto vs for when the Lord had appoynted them as witnesses of his sonne to all the world hee effectually spake to them by the Angelles least that should be forgotten which was tolde them It was not plainely and by worde commaunded them that they shoulde come to Bethlehem but because that they sufficiently vnderstoode that the counsell of God was so they make haste to Christe as at this daye when we know that Christe is shewed vnto vs to this ende that our heartes by faith might come vnto him our loytering cannot bee excused And Luke doth not in vaine declare that the Shepheards tooke counsell of their iourney assoone as the Angels were departed least we suffer as many vse the word of God to vanish away with the sound but that it may take liuely rootes in vs and thereby that it may bring foorth his fruite when it hath ceased to sound in our eares Furthermore it is to be noted that the Shepheardes doe mutually exhort one an other for it is not sufficient for euery one of them to looke to themselues excepte that also there be vsed mutuall exhortations Luke amplifieth the praise of their obedience when he saith that they made haste euen as a proÌ„ptnesse of fayth is also required of vs. VVhich the Lord hath shewed vnto vs. Very skilfully and rightly doe they ascribe that to God which they heard not but from the Angel for whome they acknowledge as the minister of God they also thinke worthy of that auctoritie as if he had put on the person of the Lord. Therefore for this cause doth the Lord call vs back often vnto himselfe least the maiestie of his word should become of no estimation in the sight of men Againe wee see here that they accompt it to bee an offence in them to neglecte that treasure shewed them of the Lorde for of that knowledge reuealed to them they argue that they must go to Bathlehem that they may see And so it behooueth euery one of vs according to the measure of his faith and vnderstanding to be prepared to follow whether as God calleth 16. They found Mary That truely was an vnseemely sight and by that onely they might haue beene driuen from Christe for what is there more vnlikely then to beleeue that hee should be king of all the people who was not accompted worthy of a meane place among the common people and to hope for the restitution and saluation of the kingdome from him who for his want pouertie was throwen out into a stable Yet Luke writeth that none of these thinges hindred the Shepheardes but that with great admiration they praysed God namely because that the glory of God was throughly fixed in their eies and the reuerence of his word printed in their mindes that whatsoeuer they mette with either infamous or contemptible in Christ they with the height of their fayth doe easily pasâ—e ouer the same Neither is there any other cause why euery of those small offences doe either hinder or turne our faith from the right course but because that we taking small hold vpon God are easily drawne hether and thither For if this one cogitation possessed all our senses that wee haue a certaine and a faythfull witnesse from heauen it were a defence strong and stable enough against all kinde of temptations and it shoulde well enough fortifie vs against all offences 17. They published abroad the thing which was tolde them Luke commendeth the fayth of the Shepheardes in that they deliuered sincerely through their handes that which they receiued from the Lord and it is profitable that the same should be witnessed for all our sakes that they might be as second Angelles for the confirming of our fayth Againe Luke teacheth that they reported that which they had heard not without profit And it is not to be doubted but that the Lord gaue effect to their word least it should be mocked or despised For the estat of the men discredited the matter and the matter it selfe might seeme to be but fabulous But the Lorde suffereth not those thinges to bee in vaine which hee enioyneth them And although this manner of working smally pleaseth the iudgement of men that the Lordes will is that his word should bee heard of poore and meane men yet it is approoued of God himselfe and vsed partly to humble the pride of flesh and partely to prooue the obedience of the fayth but that al men meruaile and no manne mooueth his foote that hee might come to Christe hereof it may be gathered that they hearing of the power of God were amased not being striken with any earnest affection of the heart wherefore this word was not so much spread abroad for their saluation as that the ignoraunce of all the people might be inexcusable 19. Mary kept all those The diligence of Marye in considering the workes of God is proposed to vs for two causes First that wee might know that the keeping of this treasure was layde vp in her heart that that which shee had layd vp with her shee might publâ—sh the same to others in time conuenient Next that all the godly might haue an example which they might followe For if wee be wise this ought to bee the especiall trauell and the chiefe studie of our life that wee might be diligent to consider the workes of God which should buylde vp our faith Furthermore the word conserue is referred to the memorie and Symballein doth else signifie to conferre as to make vp one perfect body by gathering all thinges together which agreed amongst themselues to prooue the glory of Christe And Mary could not wisely consider the value of all thinges together but by conferring some thinges with others 20. Glorifying and praising of God This also appertaineth to the common vse of our faith that the Shepheardes might certeinely know it to be the work of god And the earnest glorifying of God which is praised in theÌ„ is a certeine secrete reproofe of our sluggishnesse or rather of vnthankfulnesse for if the swathing cloutes of Christ so much preuailed amoÌ„gst them that they could rise out of the stable and cratch euen vnto heauen howe much more effectuall ought the death and resurrection of Christ be with vs that we might be lifted vp to God For Christ was not onely lift vp from the earth that he might draw al things after him but he sitteth at the right hand of the father that we which are pilgrims in this world might with our whole hearte meditate of
Beniamites had vsed many yeares before and so he wold mete with an offence which might trouble shake the minds of the godly namely that no saluation was to be hoped for from hym for whose sake these infants were slaine assoone as he was borne Naye this seemed to be an vntowarde and vnhappie prophesie that the birth of Christe shoulde kindle a greater flame of cruelty then was woont to burne in moste seuere warres with enemies And as the prophet promiseth a restoring where a nation was cut vp euen from the very infantes so Mathewe declareth that that destruction shall not hinder but that Christ shall shortly after appeare as a redemer of all the people for wee know that all that chapter is filled with most sweete consolations And after that funeral complaint there presently foloweth refraine thy voice from weping thine eyes from teares for thy worke shal be rewarded and there is hope in thine ende Therefore this similitude is there of that former destruction executed vppon the tribe of Beniamin with this second that both of them was a signe of saluation that should be restored Mathew 2. 19. And when Herode was dead beholde an Angell of the Lorde appeareth in a dreame to Ioseph in Egypte 20. Saying arise and take the babe his mother and goe into the lande of Israel for they are dead which sought the babes life 21. Then he arose vp and tooke the babe and his mother and came into the land of Israel 22. But when hee hearde that Archelaus did raigne in Iudea in steade of his father Herode hee was afraid to go thether yet after he was warned of God in a dreame hee tourned aside into the partes of Galile 23. And went and dwelte in a citie called Nazareth that it mighte be fulfilled which was spoken by the Prophets which was that he should be called a Nazarite Marke Luke 19. VVhen Herode was dead In these words is the coÌ„stancy of the faith of Ioseph shewed in that he remained in Egypt vntill he was againe by the coÌ„mandement of God called backe into his couÌ„trey wherby we see that the Lord neuer forsaketh his but that he helpeth them in time coÌ„uenieÌ„t But it is probable that Ioseph presently after the death of Herod returned out of Egypt before that Aug. Caesar by his decre had apoynted Archelaus ruler of Iudea for by his fathers wil he was apoynted to succede in the kingdoÌ„ yet he abstained froÌ„ the name of a king being admonished that this depended vpoÌ„ the wil apoyntment of Caesar yet he gouerned al things then he went to Rome got the same coÌ„firmed only the name of a king was denied him vntil by dedes he should deserue the same But Philip was gouernour of Galile a man of a soft wit almost like to a priuate man Therfore Ioseph by the aduise of the Angel went into his Countrey because that there was lesse daunger vnder a Prince not geueÌ„ to bloud which louingly nourished his subiects Also the purpose of God is alwayes to be had in memorie in that he kept his sonne alwayes from the beginninge vnder the exercises of the crosse because that this was the way whereby he shoulde redeme the Church and for that cause tooke he vpon him our infirmities and was subiecte to daungers and endaungered with feares that by his deuine power he deliuering the Church from them he might geue it euerlasting peace VVherfore his daunger was our safetie and his feare our assuraunce not that he then coulde be afraide by reason of his age but because that through the feare of Ioseph and Marye hee was caried hither and thither it might be worthely sayde that our feares were layed vppon him that he might obtaine a peaceable assurance for vs. 23. That hee shoulde bee called a Nazarite Mathewe doeth not deriue a Nazarite of Nazareth as if that this were the proper and certaine Etimologie but it is onely an allusion But nâ—ir signifieth one holye and consecrate to God of Nezar which is to separate and the Hebrewes call Nezer a flower But it is not to be doubted but that Mathewe considered the former sence For we neuer read that the Nazarites were called flourishing but such as were consecrat to the Lord according to the prescription of the law which is in the booke of Numbers chap. 6. 4. Therfore this is the meaning Although that Ioseph was driuen by feare into a corner of Galile yet God had a farther purpose in his counsell and thereby was the citie of Nazareth ordayned for him to dwell in that he might worthily beare the name of a Nazarite But it is demaunded by whiche of the Prophets this name was giuen to Christe sith in no place there remaineth any such testimonie To some it seemeth sufficient that the scripture doth oft call him holy but this is too cold an answear For Mathew as we see doth stand vpon the word and hath respect vnto the olde Nazarites who had a peculyer kinde of holynesse as if hee shoulde say that it was meete that that should be fulfilled in the person of christ that was then shadowed in the Nazarites who were as the firste fruites chosen vnto GOD. Yet it remayneth to searche where the Prophetes say that this name was giuen to Christ. Chrysostome because he cannot vndo the knotte cutteth it thus saying that manye of the bookes of the Prophetes are lost But that aunswere hath no colour in it for although the Lord that he might punish the sluggishnes of the olde people tooke from them some part of the scripture or cutte away some part that was not so necessary yet since the comming of Christ nothing was lost And very vnlearnedly is that place of Iosephus brought for this purpose wher he saith that there were two bookes left by Ezechiell For that which Ezechiel prophecieth of a new Temple and of a kingdom is euidently distinguished from the former prophesies maketh as it were a new volume If that at this day we haue al those bookes of Scripture remayning and safe which were extant in Matthewes time it is necessary that this testimonie of the Prophet which hee citeth shoulde be founde in some place But amongst them all in my iudgement Bucers opinion is most right who thinketh that the place out of the booke of Iudges chap. 13. 5. is heere noted And there is mention made of Sampson but because that Samson is not called a redeemer of the people but as he was a figure of Christ and the deliueraunce brought by his hand and ministerie was a certaine token shadowing that full saluation which at the length should be brought vnto the world by the sonne of God VVhatsoeuer the scripture speaketh of Sampson in good parte is rightlye referred to Christe If any desire to haue it plainer Christe was the principall example but Sampson was an inferiour shadowe or figure of him therefore when he was cloathed with the persone of the redeemer we must
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
where you haue not chosen mee but I haue chosen you Iohn 15. 16. In the same sence also Paul often commendeth the purpose of God in his Apostleshippe But heere do arise moe questions First why hee chose Iudas of a determinate purpose whome hee knowe to bee vnwoorthy of that honour and should become a traitour Then why God being so earnestly besoughte of his sonne suffered so faithlesse and wyeked a manne to creepe into the chiefe order of hys Churche as if he had despised Christe Thirdly whye hee woulde that the first fruites of hys Churche shoulde be polluted with so vile a reproache Fourthlye whye Christ wittingly and willingly preferred Iudas before honest and faithfull ministers The first Obiection is thus aunsweared It was the will of the Lorde purposely to meete with such offences that should fal out least we shoulde be troubled beyonde measure so oft as wee see false teachers occupie a place in the churche Or that of professours of the gospell there become Apostates And also in the person of one manne he gaue an example of a horrible defection least they that are placed in higher estate of dignitie shoulde flatter themselues too much Yet lette vs not saye that Christ suffered the repulse VVhen the father in woonderful councel adioyned one deuill to eleuen Angelles yet hee so gouerned the falling out of the matter that his falling awaye shoulde confirme the Faithe of the Churche rather then shake the same Thys same aunsweare may be geuen to the thirde question In the first beginnings it was speedely shewed what the estate of the Churche shoulde be least the weake shoulde waxe faint at the fall of any of the reprobate for it is vnmeete that the stabilitie of the Gospell shoulde depende vppon menne As concerning the last Obiection Christe did not preferre Iudas before the holy and the godly disciples but he lifted him vppe on high from whence he was to fall because he woulde he shoulde be a spectacle to all men and an instruction to all ages that no man shoulde abuse the honour geuen him of God then the pillers falling that they that seeme to be of the common sort of the faithfull might remaine stedfast LVKE 13. VVhich also he called Apostles This may be expounded two wayes Either that he after consecrating them into their office gaue thys name vnto them Either that he gaue them thys title in hope of the dignitie to come that they mighte knowe to what purpose they were separate from the common sort for what vse they were ordained VVhich latter exposition doeth agree with the woordes of Marke for hee sayth that Christ did this that they should be with him and that he might send them to preache Therefore his will was that they should be hys companions vppon whome he would after lay a greater charge for when hee sayeth that they should be with him and that he would send them foorth to preach he doeth not appoynt that they should be both in one moment of time as I haue sayde before MAR 16. And 〈◊〉 named Symon Peter Although it behoueth al christians to be liuing stones of the spiritual tēple yet christ for the mesure of grace which he wold bestow vpō Simō gaue him a peculiar name neither doth his shamefull infirmitie in denying the Lord hinder this for with this title his inuincible power and constancie which continued euen to death is set foorth Yet the Papistes are to be laughed at which thereof gather that the church was grounded vpon him as shal be shewed more at large in the 16. chapter of Mathewe Christ called the sonnes of Zebedeus the sonnes of thunder for that he would geue them a soūding voyce wherwith they shoulde thunder throughout all the worlde And the thunder out of the mouth of Iohn is heard to this day and it is not to be doubted but that his brother shoke the earthe while hee liued But the woorde is corrupte for the perfecte pronounciation shouldee be BENAE Reges or Ragas But it is not vnknowen howe easily woordes are chaunged when they are translated into an other tounge Mathew 5. Marke Luke 6. 1. And when he saw the multitude hee went vp into a mountaine and when he was set his disciples came to him 2. And he opened his mouthe and taught them saying 3. Blessed are the poore in spirite for theirs is the kingdom of heauen 4. Blessed are they that mourne for they shal be comforted 5. Blessed are the meeke for they shall inherite the earth 6. Blessed are they which hunger thirst for righteousnesse for they shall be filled 7. Blessed are the merciful for they shall obtaine mercy 8. Blessed are the pure in heart for they shall see God 9. Blessed are the peacemakers for they shal be called the children of God 10. Blessed are they which suffer persecution for righteousnesse sake for theirs is the kingdome of heauen 11. Blessed are you when men reuile you and persecute you and say all maner of euill against you for my sake falsly 12. Reioyce I say and be glad for great is your rewarde in heauen for so persecuted they the Prophets whiche were before you  20. And hee lifted vp his eyes vpon his disciples sayd Blessed be ye poore for yours is the kingdome of heauen 21. Blessed are yee that hunger nowe for ye shall be satisfied Blessed are ye that wepe now for yee shal laugh 22. Blessed are yee when menne hate you and when they separate you and reuile you and put out your name as euill for the sonne of mans sake 23. Reioyce you in that day and bee glad for beholde youre rewarde it greate in heauen for after this maner their fathers did to the Prophets 24. But woe be to you that are riche for yee haue receiued your consolation 25. VVoe be to you that are full for yee shall hunger VVoe be to you that nowe laugh for yee shall waile and weepe 26. VVoe be to you when al men speake well of you for so did their fathers to the false Prophets MAT. 1. He went vp into a mountaine They that say that this is another sermon of Christes and not that which is set down in the 6. chap. of Luke are drawen with too light and friuolous an argument for that Mathew sayeth that Christ spake in the mountaine to his disciples and that Luke seemeth to note that he spake vnto them in a plaine place For they doe very preposterously read the wordes of Luke adioyning them together that Christ came downe into a plaine place and that he lifting vppe hys eyes vpon his disciples spake thus For it was the purpose of both the Euangelistes to gather together into one place the principall poynts of the doctrine of Christe which did belong to the rule of godly and holy life Therfore though Luke had first made mention of a plaine place yet hee doeth not in a continuall course prosecute the same hystorie but from myracles
vniust tyrannie but executeth his iust iudgementes though they be secreate Deliuer vs from euill Euill in thys place may as well bee taken in the neuter gender as in the masculine Chrysostome referreth it to the deuill who is the framer of all euilles and as a deadly ennemie of our saluation doeth daily assaulte vs yet it may as conueniently be taken for sinne but there neede no strise aboute that matter Because the sense remaineth almoste all one that is that we are cast foorth to the deuill and sinne excepte the Lorde doeth defende and deliuer vs. For thine is the kingdome It is maruaile that the Latines did omitte thys conclusion of prayer For it is not onely added to stirre vppe our heartes to require the glorie of God and to admonish vs what oughte to bee the ende of our prayers but also that it may teache vs that our praiers which are heere taught vs oughte to bee grounded no other where then vppon God alone least we shoulde stay vppon our owne merites Mathewe 6. Marke 11. Luke 14. For if you do forgeue men their trespasses your heauenly father will also forgiue you 15. But if yee doe not forgiue menne their trespasses no more will your father forgeue you your trespasses 25. But when yee shall stande and pray forgiue if yee haue any thing againste any manne that your father also which is in heauē may forgiue you your trespasses 16. For if you wil not forgiue your father which is in heauen will not pardon you your trespasses  Christ doeth heere onely sette downe for what purpose that clause was added forgiue vs as we forgiue that is to say that God will not bee otherwise entreated of vs then we do shewe our selues ready to forgiue if any shall hurt vs. And certainly except we were harder then yron this exhortation shuld mollify vs that we might be ready to forgeue offences Except God doe daily forgiue vs diuers offences we know that we shall pearish many wayes But he promiseth vs forgiuenesse of no other condition except we pardonne our brethren what soeuer they haue faulted against vs. Therefore they doe willingly and with set purpose mindes addicte themselues to destruction they doe their diligence to prouoke Gods anger whiche will not forgette the iniuries offered and done vnto them Mathewe 6. Marke Luke 16. Moreouer when yee fast looke not sowre as the hypocrites for they disfigure their faces that they might seeme vnto men to fast Verely I say vnto you that they haue their rewarde 17. But when thou fastest anoynte thine heade and wash thy face 18. That thou seeme not vnto men to fast but vnto thy father which is in secreate and thy father which seeth in secreat will reward thee openly   Hee retourneth againe to the former doctrine For when hee hadde begonne to reprehende the vaine ostentation in almes and prayers hee sette downe a lawfull rule of praying Nowe as concerning fasting hee giueth the same commaundement to his disciples that he gaue before of prayers and almes least they wyth greater diligence seeke to please the Worlde then to haue GOD a witnesse of their woorkes Also that hee commaundeth to annoynt the heade and washe the face is hyperbolically spoken for Christe doeth not so drawe vs from one kinde of hypocrisie that he might lead vs into an other Therefore hee doeth not commaunde vs to faine daintinesse neither doeth he so exhorte vs to temperate diet that hee might nourish a delicacie in oyntments and apparelling but he doeth simplie exhort vs to kepe a moderation wherein there shoulde bee nothing either straunge or affectate as if he shoulde haue sayde we must so apply our selues to fastings that we chaunge nothing in the accustomed maner of our life That hee promiseth frō God a reward to fastings is an improper maner of speach as is sayde a little before of prayers thoughe there is a greate difference betweene prayers and fastings For prayers and almes are chief amongst the dueties of charitie but fasting is of it selfe a woorke indifferente and not of that sorte whych God requireth and approoueth as almes are But it pleaseth him onely as it is referred to an other ende that is that it may exercise vs to abstinencie that it may tame the wantonnesse of the flesh that it may stirre vs vp inflame vs to prayer that it may be a testimony of our repentāce so oft as we are vrged with the iudgemēt of God Therfore the meaning of Christes words is that God wil sōtime declare opēly that those good woorkes doe please him which seemed to be lost because that men sawe them not Mathewe 6. Marke Luke 12. 19. Laye not vppe treasures for your selues vppon the earth where the moth and canker corrupte and where theeues digge through and steale 20. But lay vppe treasures for your selues in heauen where neither the moth nor canker corrupteth and where theeues neither digge through nor steale 21. For where your treasure is there wil your hearts be also  33. Sell that you haue and giue almes make you bagges which waxe not olde a treasure that can neuer faile in heauen where no theefe cōmeth neyther moth corrupteth 34. For where your treasure is there will your hearts be also 19. Lay not vppe This deadly plague raigneth euery where in the world so that menne become madde through an insatiable desire of hauing But Christe reprooueth them of foolishnesse that their felicitie being sette in richesse gathered with greate care is made subiecte to woormes and the canker and is layed foorth to the spoyle of theeues And what is more contrary to reason then to lay vppe their goodes there whereas eyther they may pearish of themselues or be stolen away by menne But the couetous menne thinke not thus for they shutte vppe their richesse into chestes well locked yet they cannot auoide but that their richesse shal be subiecte to theeues or to the mothes Therefore they are blinde and lacke their right sence which bestowe so muche labour and paine in gathering richesse whiche are subiecte eyther to rottennesse or to stealthes or to a thousande other suche casualties especially sith God doeth allowe vs a place in heauen to lay vp treasure in and doeth louingly call vs to possesse those richesse which doe neuer pearish And they are sayde to lay vp their treasure in heauen whiche beinge loosed oute of the snares of this worlde doe employ their cares and studies in meditation of the heauenly life Luke setteth not downe the Antithesis but noteth the other occasion why Christe commaunded them to prepare sackes that doe not waxe olde For hee hadde sayde sell those things which you possesse that you may geue almes Nowe because it is harde and sharpe to menne to spoyle themselues of their owne goodes to ease them of this trouble he proposeth a large and a liberall hope of recompence that is that they whiche healpe the neede of their brethren vppon earth doe lay
with his own griefe  29. Therefore aske not what yee shall eate or what ye shall drinke neither stand in doubt 30. For al suche thinges the people of the world seeke for and your father knoweth that yee haue neede of these things 31. But rather seeke yee after the kingdome of God and all these thinges shal be ministred vnto you 32. Feare not litle stocke for it is your fathers pleasure to giue you a kingdome He hath the same purpose here that he had in the former doctrine that the faithful trusting in the fatherly care of God hoping to haue from him what things soeuer they think to be necessary for them shoulde not torment themselues with extreame carefulnes He forbiddeth them to be carefull or to seeke as Luke reporteth that is after their manner whiche seeke here and there without respect of God to whom onely they ought to bend themselues Neither doe they rest at any time but where they see aboundance of encrease they which do not attribute to God the gouernment of the world do sweat and vexe themselues with coÌ„tinual disquietnes VVhen he saith that the gentiles do seeke after all these things he vpbraideth them with their too grosse folly from whence al such cares do spring For whereof commeth it to passe that the vnbeleeuers doe neuer rest in quiet state but because they imagine that God is ydle and sleepeth in heauen or at the least that he looketh not vppon those thinges which appertaine vnto men as vpon them whom he hath taken into his charge and feedeth as his houshold So by this comparison hee declareth that they haue profited ill and doe not as yet vnderstand the firse rudiments of godlines which doe not looke with the eies of their fayth to the hand of God secretely filled with aboundaunce of all good thinges that they might patiently and with quiet mindes from thence looke for their sustentation Your heaueÌ„ly father saith he knoweth that you need these things as if hee shuld haue said al they that are so careful for their foode doe giue no more honour to the fatherly goodnes of God as his secrete prouidence then the vnfaithful doe LV. 29. Stand not in doubt This clause answereth to the last senteÌ„ce which is set downe in Matthew Bee not carefull for the morowe For Christ reproueth an other fault that men bending their will to prouide for themselues would gladly imbrace fiue worlds The worde which Luke vseth doth properly signifie to looke aloft as wee doe commonlye say to make long discourses for the intemperature of our fleshe hath neuer enough but that it would turne ouer the heauen the earth a hundred times Hereof it coÌ„meth to passe y t they giue no place to God his prouideÌ„ce Therfore vnder this title is reprehended too much curiositie or carefulnes because that through the same we procure our selues troubles without profit and doe so become willingly wretches before the time That Matthewe saieth That the daye hath enough with his owne griefe appertayneth to this purpose that the faythfull shoulde temper theyr cares least they desire to prouide beyond the boundes of their vocation For as it is sayde euerye care is not condemned but that whiche wandereth throughe ouerthwarte and vnmeasurable compasses beeyonde boundes MAT. 33. First seeke the kingdome of God He brydeleth that too great care for foode by an other argument For he reprooueth that grosse and slouthfull neglecte which the soule hath of the heauenly life Therefore Christ teacheth vs that it is preposterous that menne being borne to a better life doe wholly occupy themselues in earthly thinges And whosoeuer shall esteeme of the kingdom of God as the best wil not exercise himselfe in prouiding for his lyuing but moderatelye neyther is there any thing sitter to bridle the wantonnesse of the flesh that it triumph not in the course of this present life then the meditation of the heauenlye life The word righteousnesse may as well be referred to God as to his kingdome for we know y t the kingdom of God consisteth in righteousnes that is in spirituall newnesse of lyfe VVhen he saieth that other thinges shal be ministred hee meaneth those thinges which belonge to this present life are to be placed in the second place and so ought to be set after or vnder the kingdome of God LV. 32. Feare not my litle flocke VVith this sentence Christ confirmeth that hope whereunto hee exhorteth his disciples for how can God deny vile and corruptible meate to his whom he hath adopted to be heires of his kingdome And purposely he calleth his by the name of a litle flock least they should therefore think themselues to be of lesse account with God because that through their fewnesse they are nothing accounted of before the world The word which he vseth signifieth that eternall lyfe doth flow vnto vs out of the fountaine of his free mercy To this purpose also appertaineth the word of giuing And when Christe witnesseth openly that God hath giuen vs a kingdome and that for no other cause but for that it so pleaseth him it is heereby more then manifest that it is obtained by no desertes of workes Therfore so oft as the Lord raiseth vs vp to the hope of eternall lyfe we must remember that wee maye not feare the want of dayly foode Matth. 7. Marke 4. Luke 6. 1. Iudge not that yee be not iudged 2. For with what iudgment yee iudge yee shall be iudged and with what measure yee meate it shal be measured to you againe 3. And why seest thou the meate that is in thy brothers eie and perceiuest not the beam that is in thine own eye 4. Or how sayst thou to thy brother suffer me to cast out the mâ—at out of thine eye and behold a beame is in thine own eye 5. Hypocrite firste caste out the beame out of thine owne eye and then shalt thou see clerelye to cast out the meate out of thy brothers eye 24. VVith what measure ye meate it shal be measured vnto you 37. Iudge not and yee shal not be iudged condemne not and ye shal not be condemned forgiue and yee shall be forgiuen 38. Giue and it shal be giuen vnto you a good measure pressed downe shaken togeather running ouer shal men giue into your bosom for with what measure yee meate with the same shal men meate to you againe 41. And why seest thou a moaâ— in thy brothers eye and considerest not the beame that is in thine owne eye 42. Eyther howe canste thou say to thy brother brother let me pull out the moat that is in thine eye when thou seest not the beame that is in thine own eie Hypocrite cast out the beame that is in thine owne eie first and 〈◊〉 shalt thou see perfectly to pull out the moat that is in thy brothers eye 1. Iudge not Christe dooth not in these words preciselye restraine from iudgeing but his will was to heale that disease whiche
haue a profitable kinde of life But this which Christ retaineth had a contrary faulte for this imperfection that it was heard for him to forsake his father hindred him that hee woulde not presently haue followed the calling of Christ. But it is to be supposed that he was an old man because he saieth suffer me that I may bury him For this speach declareth that he had not much time left him Luke declareth that he was commaunded of Christ that he should folow For the which Matthew saith that it was one of his disciples Also he refuseth not the calling but craueth that hee may haue libertie for a time to go to do his dutie to his father For his excuse signifieth as much as if he should say that he were not free vntill his father were dead But by the aunsweare of Christe we vnderstand that children must so do their dutie to their parentes that so oft as God calleth other where they not regarding the other should giue the chiefe place to his commaundements For all dueties to men ought to giue place so ofte as God commandeth that our diligence be imployed vpon him Nowe euery man must see what God requireth of them and what the calling asketh of them to which they are tyed least the earthly parentes should hinder them from yeelding the right which is due to the chief onely father of all men 22. Let the dead bury their dead Christ dooth not in these wordes condemne the duetie of buriall For it were filthy and beastly to cast out the bodies of the dead without buryall And we know that the right of buriall was delyuered of God to men and was vsed amongst the Saintes for to confirme the hope of the last resurrection His will was onelye to teach that whatsoeuer calleth vs back or hindereth vs froÌ„ a right course doth sauor of nothing but death As if he should haue saide that they alone doe liue which apply their endeuours and all the parts of their life to obey God and they which sitte in the world and do passe by their dutie to God that they might yeelde themselues obedient to men are lyke to dead men which in vaine and vnprofitably imploy themselues in caring for the dead LV. 60. Goe and preach Matthew saieth only follow me But Luke doth more plainely declare to what end he was called namely that hee should be a minister and preacher of the Gospell For if he shoulde haue bene left in a priuate lyfe there had bene no necessitie of leauing his father so that for fauour of his father he fainte not from the Gospell But because the preaching of the Gospell suffered him not to sitte at home Christe for good cause draweth him from his father But as the woÌ„derfull goodnesse of Christ appeareth in him that he would bestow so honorable an office vpon a man as yet so weake so it is worth the labour to note that he with flattery dooth not nourishe but correcteth the faulte which as yet stoocke fast vnto him LV. 61. And an other saieth Matthewe maketh no mention of this third man And it appeareth that he was more tied to the world then at lybertie and ready to follow Christ. Hee offereth himselfe to followe Christe but with an exception when hee hath bid them of his housholde farewell that is when he hath set his businesse in order at home as they vse which prepare themselues to goe forth or depart This is the cause why Christe doth so sharpely reproue him For in word hee professeth himselfe to be a folower of Christe yet hee turneth his backe towardes him vntill he had done his earthly businesse Now when Christ saieth that they are not fit for the kingdome of God which looke backe wee must diligently seeke what he meaneth hereby They are saide to looke backe which being entangled with the cares of this worlde doe suffer themselues to be lead out of the right way and especially they which drowne themselues in those cares which make them vnprofitable to follow Christ. Matth. 9 Marke 2. Luke 5. 1. Then he entred into a ship and passed ouer and came into his owne citie 2. And loe they brought to him a man sick of the palsie lying on a bed and Iesus seeinge their faith saide to the sicke of the palsie son be of good comfort thy sins are forgiuen thee 3. And behold certeine of the Scribes saide with themselues this man blasphemeth 4. But when Iesus sawe their thoughtes he saide wherefore thinke ye euil thinges in your heartes 5. For whether is it easier to say thy sinnes are forgiuen thee or to saye arise and walk 6. And that yee maye knowe that the sonne of man hath aucthoritie in earth to fâ—rgâ—ue sinnes then said he to the sick of the palsie Arise take vp thy bedde and goe to thy house 7. And he arose and departed to his own house 8. So when the multititude saw it they merueiled and glorified god which had giuen such aucthoritie to men 1. After a few dayes he entred into Capernaum againe and it was noysed that he was in the house 2. And anon many gathered together insomuch that the places about the dore coulde not receiue any more and he preached the word to them 3. And ther came vnto him that brought one sicke of the palsie borne of foure men 4. And because they could not come neere vnto him for the multitude they vncouered the roof of the house wher he was and wheÌ„ they had broken it open they let down the bedde wherin the sick of the palsi lay 5. Now when Iesus saw their faith he said to the sick of the palsie sonne thy sinnes are forgiuen thee 6. And there were certein of the Scribes sitting there and reasoning in their heartes 7. VVhy doth this man speake such blasphemies who canne forgiue sinnes but God onely 8. And immediatly wheÌ„ Iesus perceiued in his spirit y t thus they thought with theÌ„selues he said vnto them why reason ye these things in your harts 9. VVhether is it easier to say to the sicke of the palsie thy sins are forgiueÌ„ thee or to say arise take vp thy bed walk 10. And that ye may know the son of man hath auctoritie in earth to forgiue sins he said to the sick of the palsie 11. I say to thee arise take vp thy bed get thee hence to thine own house 12. And by by he arose took vp his bed went forth before them al insomuch that they were al amased and glorified God saying we neuer saw such a thing 17. And it came to passe on a certeine day as he was teaching that the Priestes and dâ—ctors of the law sate by which were come out of euery towne of Galyle Iudea and Ierusalem and the power of the Lord was in him to heale them 18. Then behold men brought a man lying in a bed which was taken with a palsie they sought meanes to bring him and
peece of a newe garmente into an olde vesture for then the newe renteth it and the peece taken out of the newe agreeth not with the olde 37. Also no manne powreth new wine into olde vessels for then the new wine will break the vessels and it will runne out and the vesselles will perish 38. But new wine must bee powred into new vesselles so both are preserued 39. Also no man that drinketh old wine straightway desireth now for he saith the â—lde is better 14. Then came Luke bringeth in the Pharises speaking Marke seemeth to ioyne them both togeather And it is not to be doubted but that the Pharises malitiously endeuoured by this subtiltie to drawe the disciples of Iohn to theyr side and to quarrell with the disciples of Christe Their likenes in praiers and fastinges was a plausible baight to make them ioyne in fellow shippe And the contrary beehauiour of Christe was an occasion of discorde and displeasure to the frowarde and them that were too much giuen to please themselues By this example wee are admonished wiselye to take heede leaste wicked and craftie menne doe by anye light pretence sowe discordes amongste vs. Truely Sathan is a merueilous workemanne in forging such deceites and it is an easie matter to disturbe vs about a matter of nothing And wee must especiallye beware least for outwarde rites the consente of fayth he hindered and the band of charitie be broken All men almoste are troubled with this disease so that they attribute more then is meete to ceremonies and elementes of the worlde as Paule calleth them Colloss 2. 8. Galla. 4. 3. 9. So that they doubt not to preferre those first rudimentes farre beyonde the chiefe perfection Then followeth of frowardnesse and pride an other mischiefe for that all menne would gladly driue the whole worlde to followe theyr example If any thing please vs wee doe presently desire that it should passe for a law that others should liue according to our pleasure VVheÌ„ we read heere that the disciples of Iohn were taken with the snares of Sathan let vs first learne that holynesse consisteth not in things that be outwarde and indifferent and also to brydle vs with the brydle of moderation and equitie least we desire to binde others to follow our pleasure but let euery manne remaine in his owne lybertie I thinke that Iohn exercised his disciples in a certeine rule of fasting and prayers and had for that end ceteine appoynted dayes for fastings and a prescripte forme and certeine appoynted houres for prayers and therefore I account these prayers amongst outward rites For though calling vppon God is one of the chiefest in spirituall worshippe yet the same beeing framed to the rude capacitie of menne is worthily accounted amongste ceremonies and thinges indifferent the obseruation whereof ought not too seuerely to be vrged Nowe why Iohns discipline was more streight then Christes I haue said other where and shall haue more conueniente place to speake of the same againe 15. The children of the bridgroome Christe excuseth his disciples by the circumstaunce of the time because that God would as yet handle them gently as if they were in the mariage chamber For hee compareth himselfe to a bridegroome which maketh his friendes merie with his presence 1. Chrisostome thinketh that this similitude was taken out of the testimonie of Iohn Baptist. He that hath the bride is the bridegroom which opinion I doe not reproue but I doe not thinke that it is of sufficient force Let this satisfie vs that Christe saieth that hee spareth and cherisheth his disciples so long as he is conuersaunt with them But least any man shuld enuy that short time of pleasure which they had he declareth that they shal shortly be handled more hardly more streightlye And so this is the excuse that prayers and fasting do belong to them that are sadde and in aduersities I speake of extraordinarye prayers whereof he maketh mention in this place But it was Christes will by a litle at once to accustome them to beare greater thinges and he would not lay a greater burden vpon theÌ„ vntil they had gotten more strength Hereof for doctrine may two thinges be gathered we may not murmurre if GOD at any time doe beare with the infirmitie of our brethren and doe handle them gently while that hee doth handle vs more hardly and more streightly Then if at anye tyme GOD giue vs a release from sorow and troubles we must take heede that we become not drunken with delyghtes but let vs rather remember that the maryages shall not last alwayes The children of the bridegroome or of the bride chamber is vsed in the Hebrew phrase for the guestes bidden to the maryage 16. No manne peeceth an olde garment Hee confirmeth the former sentence with two similitudes whereof the one is taken of garments and the other of wyne vesselles They that thinke that olde garmentes and olde bottelles are compared to the Pharises and the newe wyne and newe cloath to the doctrine of the Gospell haue no colour But the similytude is very apte and fitte for the present matter if we interprete this of the weake and tender disciples of Christ and of discipline more harde and streight then they were able to beare He reporteth it not as if antiquitie were not fitte for young schollers neyther doth Christe compare his disciples to olde bottelles and torne garmentes as if they had beene worne with long vse but because they were weake and not strong enough The summe is this that all menne generally are not to be driuen to one and the same manner of lyuing because their estate is vnlyke and all thinges doe not agree to all menne the weake are especiallye to bee borne with least they be broken with violence or ouerthrowne with the waight of the burden Further Christe speaketh after the manner of the country in that hee vseth the name of bottelles for barrelles or firkinnes LV. 39. No manne that drinketh olde wine Luke onely maketh mention of this and it dooth verye well agree with that which goeth before And although it is diuersly wrested by the interpreters yet I do simplye take it to bee an admonition to the Pharises leaste they giue more credit then is meete to an olde receiued custome For howe commeth it to passe that wine not altering the taste shoulde not please all mennes mouthes alyke but because that vse and custome doth frame the taste By this order which Christe vseth towardes his disciples it foloweth that that whiche hath but small pompe and shewe is nothinge lesse to bee accounted of as olde wine though it dooth not fume so as newe wine dooth yet it is as pleasaunt and as good for nourishinge the bodye Mat. 9. Marke 5. Luke 8. 18. VVhile he thus spake vnto them beholde there came a certain ruler and worshipped hym saying My daughter is nowe deceased but come and lay thine hand on her and she shall liue 19. And Iesus arose and
that shee was dead 54. So he thrust them all out and tooke her by the hand and cried saying maid arise 55. And her spirite came againe and shee rose straighte way and he commanded to giue her meat 56. Then her parents were astonied but hee commaunded them that they shoulde tell no man what was done MARKE 36. Be not afraide onely beleeue The message of death caused him to despaire because he had required nothing else of Christe but that he would helpe the sicke maid Therfore Christ commaundeth that hee should not with feare and distrust shut out al hope of grace which death it selfe cannot hinder For by this phrase only beleeue he declareth that hee wanteth not power so that Iairus will accept him and he also exhorteth him to be of good comfort for he cannot beleeue more then God in his great power is able to perfourme And verely it so falleth out with vs al for God would deale more liberally with vs if we were not so strait but our hardnes of belief doth hinder god that he powre not his gifts more plētifully vpon vs. In summe we are taught in this place that we can neuer exceede measure in beleeuing because our faith howe large so euer it be can neuer conceiue the hundred part of the goodnesse of God 37. And he suffered no man He forbade them entrance either because they were vnworthy to be witnesses of the myracle or because that he would not haue the myracle ouerwhelmed with the murmuring multitude for it were better that the damsell whose body they had seene deade shoulde sodenly come foorth aliue and strong into the sight of men Marke and Luke say that he tooke with him but thre of his disciples they both adde the parents And Marke only sayeth that he tooke them which were Iairus his companions when hee came to require Christ. Mathewe who is shorter omitteth this circumstance LVKE 52. And al wept The Euāgelists do make mention of mourning that their hope in the resurrection may be the more certaine Also Mathew sayeth expresly that there were minstrels which was not wont to be but where as they were assured that the body was deade and when as they prepared the funeralles In the mournefull funeralles the pipe did sound sayeth he And although they thought after this maner to honour their deade and as it were to adorne their buriall yet wee see howe the worlde is alwaies ready not onely to nourish but also to stirre vppe her own faults It was their duetie to apply thēselues by al means to appease mourning but as though they had not offended inough with their outragious sorow with new prouocations they do ambitiously prouoke the same The Gentiles also thought that this melodie appeased the ghostes whereby we gather with how many corruptions Iudea was then filled MARKE 39. But sleepeth To sleepe is taken in diuers places of the scripture for to die And doubtles by this similitude gathered of the temporall rest is noted the resurrection to come And Christ doeth heere especially make a comparison betweene sleepe and death that hee mighte confirme the hope of life as if he should haue sayde you shall see her presently raised vp whome nowe you thinke to be dead And it is no maruel that he was laughed to scorne of blockish and grose menne whiche were wholely occupied in prophane mourning and vnderstoode not his purpose And yet this auaileth to the setting foorth of the myracle that none of them doubted of her death 41. Hee tooke her by the hande and sayde Although this crie did naturally profite nothinge to the wakeninge of the senses of the deade yet doeth Christ here shew notably the power of his voice that he might the more accustome men to geue care to his doctrine And herein appeareth howe effectual the voyce of Christ is which pearceth vnto the dead so as it geueth life euen in death it selfe Therfore Luke sayeth that her spirit came againe as if he should haue said that the spirite being called by the commaundement of Christ was straightway present 43. And he charged them Although Christ woulde not generally admit all to beholde her raising vppe yet the myracle coulde not remaine long hidde And it was not meete to suppresse the power of God whereby the whole worlde was prepared to life VVhy then did hee commaunde the maides parents to silence It may be that his will was that they shoulde not so muche conceale the thing it selfe as the maner and that onely but for a time for we see in other places also howe he sought for opportunitie They that thinke that they were forbidden to speake that they might be the more whetted on are hardly taken when they flee to this answer I graunt that Christ wrought not this myracle but that it should be vttered but at a more apt time or when the multitude was dismissed where was no meane nor moderation Therefore hee woulde geue them space that the more quietly and aduisedly they mighte consider the woorke of God Mathewe 9. Marke Luke 27. And as Iesus departed thence two blind men folowed him crying and saying O sonne of Dauid haue mercie vpon vs. 28. And when hee was come into the house the blinde men came to him and Iesus sayd vnto them Beleeue yee that I am able to doe this And they sayde vnto him yea Lorde 29. Then touched hee their eyes saying according to your saith be it vnto you 30. And their eyes were opened and Iesus charged them saying See that no man know it 31. But when they were departed they spredde abroade his fame through out all that land 32. And as they went out behold they brought to him a dumbe man possessed with a deuill 33. And when the deuill was cast out the dumbe spake Then the multitude marueiled saying the like was neuer seene in Israel 34. But the Phariseis sayde Hee casteth out deuils through the prince of deuils   27. And at Iesus departed The other Euangelists do say nothing of these 2. myracles for as we haue said other where and Iohn doeth plainly affirme that it was not their purpose to rehearse all the deedes of Christe but onely to gather some principall poyntes which prooue him to be the Messias Further Mathewe sayeth that two blinde men were restored to their sight but not so speedily as often other where hee was accustomed to helpe the miserable For he doeth not aunsweare them as they crie after him in the way but as though he dissembled the matter hee suffereth them to folowe him into the house There he doeth at length enquire of them what they doe beleeue of his power Therefore his minde was in deede and woordes to examine their faith for hee holdinge them in suspence nay passing by as though he heard not he maketh a triall of their patience and what roote faith hadde taken in their mindes After when he demaundeth whether they beleeue he prosecuteth the same examination But it may
shall be ashamed of me of my woordes among this adulterous sinful generation of him shall the sonne of man be ashamed also when hee commeth in the glory of his father with the holy Angels 26. For who soeuer shal be ashamed of me of my words of him shal the sonne of man be ashamed when he shal come in his glory and in the glory of the father and of the holy angels Luke 12. 8. Also I say vnto you who soeuer shall confesse me before men him shall the Sonne of man confesse also before the Angels of God 9. But he that shal deny me before men shal be denied before the Angels of God In the same Chapter 51. Thinke ye that I am come to giue peace on earth I tell you nay but rather debate 52. For froÌ„ henceforth ther shal be â— in one house deuided three against two two against three 53. The father shal be deuided against the son the son against the father the mother agaist the daughter the daughter agaiÌ„st the mother the mother in law agaiÌ„st her daughter in law the daughter in law against her mother in law 32. VVho soeuer therefore He applieth that nowe to the present purpose whiche he spake before of the contempt of death because we must striue against the horrour of death least it drawe vs from a free confession of faith which God doeth straightly require and the worlde can not beare it Therefore for this ende it becommeth the disciples of Christ to be alwaies stronge and couragious that they may be alwaies ready for Martyrdome Further though the confession of Christ is neglected as a light matter of the greater part of men yet here it is accounted and woorthily as an especial worship of God and a singular exercise of godlinesse For if earthly kings for the greater defence of their glory encrease of their richesse do call their subiectes to armes why shoulde not the faithfull defend the glory of their heauenly king at least with their toung VVherefore it is certaine that they doe quenche faith as muche as in them lieth which suppresse the same inwardly as though the outward profession of it were but vaine For Christ doeth not in vaine call vs heere his witnesses by whose mouth his name should be renowmed in the worlde I say the will of Christ is that the profession of his name should be opposed against all false religions Because it is an odious thing he teacheth vs that no mannes faith should lie choaked in the heart but that it should openly shew it selfe before men VVho soeuer auoideth it and holdeth his peace doeth not he by dalying with the sonne of God banishe himselfe out of the housholde of God There is required of the teachers a more notable confession of faith then of priuate men Then because all menne are not endued with like measure of faith as euery man doeth more excell wyth the gifts of the holy Ghost so ought he to goe before in his example Yet there is not one of the faithfull which the Sonne of God wil not haue to be a witnesse But where when howe oft howe and howe farre our faith is to be professed it is hard to sette downe a certaine lawe but the occasion is to be considered that none of vs doe fail in his duetie in time And we must aske also of the Lord the spirite of wisedome and boldnesse by whose direction we may knowe what is conuenient and that we may boldly execute that which is certainly committed vnto vs. Him will I confesse There is added a promisse which in this behalf should kindle our zeale The Antitheses are to be noted for if we compare our selues with the Sonne of God howe vile a thing is it to denie him our testimonie when he offereth his againe to vs as in steade of recompence If we compare men mortall and of no estimation with God and Angelles and all the heauenly glory howe much more excellent is that whiche he promiseth then that which he requireth For although men be vnfaithful and peruerse yet Christ esteemeth as much of it that we giue testimonie to them as if it were the companie of God and Angels Therefore to amplifie it it is sayde by Marke and Luke In this adulterous generation least we shoulde thinke that we lost our labour because the hearers are not meete for it Further if the promisse mooue not any man sufficiently there followeth a horrible threatning when Christe shall appeare to iudge the worlde he will deny all them which vnfaithfully haue denied him before men Nowe let the enemies of the crosse goe and please themselues with their owne dissimulation when as Christ shall blot them out of the boke of life For who shall God acknowledge in the last day as children but them which are offeâ—ed to him by Christe And he declareth that he himselfe will be a witnesse against them that they shall not falsly thruste in themselues That which is sayd that Christe shall come in the glory of his Father and of the Angels is thus muche in sence his diuine glory shall then be shewed openly And the Angels as they doe nowe compasse the throane of God so shall they attend vppon him to adorne his maiestie The place out of the 12. of Luke answeareth to the text of Mathew But that which we set down out of the 9. chapter and out of Marke semeth to be spoken at an other time but because there is no difference in the doctrine I thought good to ioyne them togâ—ther LVKE 51. Thinke yee that I am come That which Christ required euen nowe of his disciples euery one of vs might performe for himselfe without any businesse if all the worlde with one consent woulde subscribe to the doctrine of the Gospel But because the greater part is not only against it but doeth also sharply resist it we cannot confesse Christe without the variance and hatred of many Therefore Christe admonisheth his disciples that they shoulde prepare themselues to the battell for of necessitie they must fight for the testimonie of the truthe And so hee preuenteth a double offence which otherwise might haue troubled their weake minds not a little Sith the Prophets promised peace and a quiet state vnder the kingdome of Christ what should the disciples else hope for then to haue all things quiet whether soeuer they should come Now when Christe is called our peace and the Gospell reconcileth vs to God it followeth that there shoulde be also brotherly concorde amongst vs. Therefore to haue strifes and contentions kindled in the worlde where the Gospell is preached seemeth not to agree with the prophesies of the Prophets much lesse with the office of Christ and nature of the Gospell But that peace which the Prophets commend because it is ioyned with faith flourisheth not but amongst the true worshippers of God and in godly consciences and it belongeth not to the vnbeleuers thoughe it be
requireth of his is not settled so much in the action as they say as in affection that euery man liuing for a day should not sette his heart vppon that which he gouerneth with his hand MAT. 40. He that receiueth you This is an other comfort that though a great part of the world be offended with the disciples of Christ so that they should prouoke the hatreds of all men against them yet the Lorde that he might allure many to shewe kindnesse to them disdaineth not to account it as receiued to his owne tables what soeuer is giuen to them For thereby it appeareth howe much he loueth them while hee suffereth what things soeuer were done to them to be imputed to himself Also he doeth not speake somuch of the receiuing of the doctrine as of the men I graunt that this latter doeth depende of the former but the purpose of Christ is to be considered for his mind was to speake that which he saw most apt and fitte for the helping of their infirmitie If any man shoulde receiue them louingly and shoulde gently helpe them he woulde accepte that kindnesse as to himselfe as if he had ben liberally entreated in their person and not so onely but they offered a sacrifice of a good sauour vnto God the father 41. He that receiueth a Prophet He beginneth at the Prophets but desceÌ„ding at the length to the lowest degree he compreheÌ„deth al his disciples Therefore hee commendeth without exception the true worshippers of God and the louers of his Gospell And to receiue in the name of a Prophet and of a righteous manne signifieth as much as to do them good for the honour of the Gospel and in respect of godlinesse For thoughe God commaundeth vs to doe the dueties of charitie to all mankinde yet for good cause he preferreth his aboue the rest that there may be an especial care and regarde had of them The reward of a Prophet The interpreaters do expouÌ„d this clause diuersly Some thinke that here is noted a mutual recompence that is that the Prophets of God should giue spiritual things for earthly giftes but if this exposition be receiued what shal be the reward of the iust Others vnderstaÌ„d that they shal be partakers of the same reward which is laide vppe for the Prophets and the righteous because they haue ben liberal towards them Many referre it to the communion of Sainctes that as by our liberalitie we declare that we are one body with the seruaunts of Christ so by this meanes we are made partakers of all good things whiche Christe communicateth amongst the members of his body I do more simply take it for a rewarde which is fit for the worthinesse of the person vpon whom the liberalitie shall be bestowed For Christe meaneth that this shall be a notable declaration how much he estemeth his Prophets and so euery of his disciples for by the large rewarde it shall appeare that none of that was lost which was bestowed vpon them And he amplifieth the matter in that he promiseth a rewarde euen for the meanest deedes as that is to giue a cup of colde water He calleth not only them litle ones which are the last and of least account in the Church but all his disciples which are troden downe by the pride of the world Mathew Marke 6. Luke 9.  12. And they went oute and preached that men should amende their liues 13. And they caste out many deuils and they anoynted many that were sick with oyle and healed them 6. And they went out and went throughe euery towne preachinge the Gospell and healing euerywhere 12. And they went out and preached Mathew passeth ouer with silence what the Apostles did Marke Luke do declare that they went about to exercise the office laid vpon them by whose words that which I sayd doth more euidently appeare that this office whiche Christe then laide vppon them was but for a time and that of a fowe daies For they say that they went through cities and townes it is not to be doubted but that shortly after they returned to their master as shall be shewed in an other place This only needeth to be interpreated that Marke reporteth that they annoynted many that were sicke with oyle For it is demaunded for what purpose they vsed oyle sith Christe hadde giuen them power of healing Some learned men thinke that it was a kinde of medicine And I graunt that oyle was muche vsed in those countreis but there is nothinge more vnlikely then that the Apostles should vse ordinarie natural remedies which should darken with cloudes the myracles of Christ. For they were not instructed by the Lorde in the Arte and skill of surgerie but they are rather commaunded to worke myracles which should stirre vp al Iudea Therfore I thinke that this was a visible signe of spiritual grace whereby they declared that the healing proceeded of the secrete power of GOD whose ministers they were for it was vsed vnder the law by oile to figure the grace of the spirit But how preposterously they imitated the apostles which established in the church a perpetual ceremonie of annoynting the sicke doth thereby appeare that Christ gaue the gift of healing to the Apostles not that they shoulde conuey the same by right of enheritance to their posteritie but that it shoulde be for a time a seale of the doctrine of the Gospel And at this day the ignorance of the Papists is too ridiculous which chalenge filthy annoynting wherby they bring them that are half dead to the graue for a sacrament Mathew 11. Marke Luke 7. 1. And it came to passe that wheÌ„ Iesus had made an ende of commaÌ„ding his twelue disciples he departed thence to teach and preache in their cities 2. And when Iohn hearde in the prison the workes of Christ he sent two of his disciples and sayde vnto him 3. Art thou he that should come or shall we looke for an other 4. And Iesus answearing said vnto them Goe and shewe Iohn what things yee haue heard and seene 5. The blinde receiue sight the halt go the Lepers are clensed and the deafe hear the dead are raised vp and the pore receiue the gospel 6. And blessed is he that shal not be offended in me  18. And the disciples of Iohn shewed him of all these things 19. So Iohn called two of his disciples and sent them to Iesus sayinge Art thou he that should come or shal we wait for another A little after 21. And at that time he cured many of their sickenesse and plagues and of euill spirites and vnto many blinde men he gaue their sight 22. And Iesus answeared and sayde vnto them Goe your wayes and shewe Iohn what thinges yee haue seene and heard that the blinde see the halt go the â—epers are clensed the deaf heare the dead rise againe and the poore receiue the Gospell 23. And blessed is hee that shall not be offended in me 1. And it came to
he must resist and striue against offences which shal arise to the hinderance of the course of faith But this is a preuention wherewith hee shieldeth vs against offences for we shall neuer want occasions to mooue vs to refuse the same vntil we lift our mindes aboue all offences Therefore this is first to be noted we must warre with offences that we may stande fast in the faith of Christ. Neither is Christ wrongfully called the rocke of offence and the stumbling stone whereat many do fal It is certaine that that cōmeth to passe through our fault but he cureth this disease also when he pronounceth them blessed which are not offended at him VVhereby we also gather that the vnbeleeuers haue no excuse though innumerable offences fall out for what should hinder them that they shoulde not come to Christ or what should offend them that they should fall from Christ namely because he with his crosse appeareth as one contemned vile being cast out with his crosse to the reproches of the worlde because hee calleth vs into the society of his afflictions further more because his glory and maiestie as it is spirituall is neglected of the world Then because his doctrine is contrary to our vnderstandinge also because that by the crafte of Sathan many troubles doe arise whiche defame and bringe the name of Christe and the Gospell into hatred Lastly because euery man as of set purpose frameth to himself a heape of offences because that with no lesse malice then desire all men withdrawe themselues from Christ. Math. 11. Marke Luke 7. 7. And as they departed Iesus beganne to speake vnto the multitude of Iohn VVhat went ye out into the wildernesse to see A reede shaken with the winde 8. But what wēt ye out to se A man cloathed in soft raiment Beholde they that weare soft cloathing are in kings houses 9. But what went yee out to see A Prophet Yea I say vnto you more then a Prophet 10. For this is he of whom it is wrytten Beholde I sende my messenger before thy face whiche shall prepare thy way before thee 11. Verely I saye vnto you amonge them which are begotten of women arose ther not a greater then Iohn Baptist notwithstandinge hee that is the least in the kingdome of heauen is greater then he 12. And from the time of Iohn Baptist hitherto the kingdome of heauen suffreth violence and the violent take it by force 13. For all the Prophets the lawe prophecied vnto Iohn 14. And if ye will receiue it this is Elias which was to come 15. Hee that hath cares to heare let him heare  24. And when the messengers of Iohn were departed he began to speake to the people of Iohn what went yee out into the wildernesse to see A reede shaken with the winde 25. But what went yee out to see A manne cloathed in softe raiment Beholde they whiche are gorgeously apparelled and liue delicately are in kinges courtes 26. But what went yee foorth to see A Prophet Yea I say to you greater thē a prophet 27. This is hee of whome it is wrytten Beholde I sende my messēger before thy face which shall prepare thy way before thee 28. For I say vnto you there is no greater Prophet then Iohn amongest them that are begotten of women neuerthelesse he that is the least in the kingdō of God is greater then he Luke 16. 16. The law the Prophets endured vntill Iohn and since that time the kingdome of God is preached and euery manne preaseth vnto it 7. And as they departed Christ commēdeth Iohn to the people that they might remember that which they had hearde of him and giue credite to his testimonie for his name was famous amongest the people and they spake honourably of him but his doctrine was smally esteemed and they were but fewe which had respecte to his ministery But Christe telleth them that they lost their labour which went foorth into the wildernesse to see him except they woulde reuerently apply their mindes and studies to his doctrine Therefore the meaning of the wordes is this you went forth into the wildernesse your lightnesse was fonde and to be laughed at if your iourney had not some certaine ende But you neither sought the pompe of the world nor any other foolish thing but your purpose was to heare the worde of God out of the mouth of the Prophet Therefore that you may now shew what frute you had of your purpose let that be well remembred which he spake vnto you 8. They that weare softe cloathing They are deceiued whiche thinke that courtly daintinesse is condemned by this sayinge of Christe there are very many other places where the pride and immoderate glory in apparell is reprooued But the simple meaning of thys place is that there was no suche thing in the wildernesse which should allure the people thether For all thinges there were rude and filthie which shoulde bring nothing but a lothsomnesse they shoulde rather looke in kinges courtes for fine trimming which delighteth the eyes Thoughe he may seeme also after a sorte to reprooue the tyrannye of Herode for that he helde Iohn in prison because he had freely condemned his incestuous mariage Therefore he declareth that it is but a fonde thing to esteme of Prophets according to the good will and fauour of Princes because that flatterers doe raigne there for the most parte 11. Verely I say vnto you In these words is not only the authority of Iohn confirmed but also his doctrine is preferred aboue the olde prophesies that the people might consider the righte purpose of his ministerie For because they accounted not to what purpose he was sent it came to passe that they profited almost nothing by his doctrine Therefore Christ extolleth and placeth him aboue the order of Prophets that they mighte learne and knowe that he hadde some peculiar and more excellent commaundement giuen vnto him But that he in an other place doeth denie himself to be a Prophet is not contrary to this title of Christ. For he was not a Prophete after the order of others whome the Lorde in times past had sette ouer his Churche as interpreaters of the lawe and messengers of his wil yet he was more excellent then the Prophets because he spake not a farre off and darkely vnder shadowes but he tolde them that the time of their redemption was at hande and before them To the whiche purpose also appertaineth the prophesie of Malachie which presently foloweth namely that Iohn excelled in this that he was the crier and the forerunner of Christe For thoughe the olde Prophets spake of his kingdome yet they were not placed as Iohn was before his face that they should shew him present Lette the readers looke the rest out of the firste chapter of Luke There arose not The Lorde proceedeth further asmuch as Iohn exceeded the Prophets so much more excellent are the ministers of the gospel then he They
the wise and men of vnderstanding which being lyft vp with a diuelish pride cannot abyde to heare Christ speaking from heauen And that this is not a generall rule that all they are forsaken of God which in pryde delyght in thēselues more then they ought we are taught by the example of Paul whose pride Christ tamed yea if we descende to the rude common people as the greater part of them appeare to be full of deadly malice so we see them lefte togeather with the great and mightie menne to theyr owne destruction I graunt that al vnbeleeuers are puft vp with a vaine trust of themselues whether they apply themselues to be accounted wise honest honourable or rich yet I doe thinke that Christ dooth here simply comprehend all that doe excell in wisdome and learning without noting of the faulte as againe hee accounteth them not in respect of vertues to be litle ones for though Christe is mayster of the lowlye and that this is the firste rudiment of fayth that no manne shoulde be wise in his owne conceate yet hee speaketh not here of wilfull wickednesse but Christ by this reason amplifieth the louing mercy of the father who disdayned not to descend to the lowest and vylest places that he might rayse the poore out of the myre But here aryseth a question sith that wisdome is a gift of GOD how commeth it to passe that it should hinder vs from seeing the light of God which shineth in the Gospell That must bee remembred which I saide euen nowe that the vnfaithfull doe defile whatsoeuer vnderstanding is giuen them and therefore excellent wittes are often hindered that they cannot submitte themselues to be taught But concerning this present place I aunswere though wisdome be no light to the wise yet they may bee depriued of the light of the Gospell For sith that al menne were in one the same and lyke condition why shoulde not GOD at his pleasure take these or those And why hee chose not the wise and mightie Paule teacheth vs 1. Corin. 1. 27. namely that hee chose the weake and foolish thinges of the world that he might confound the glorious pride of flesh But we do note againe that Christes speach was not generall where hee sayd that the misteries of the Gospell were hidde from the wise For if of fiue menne of vnderstanding foure refuse the Gospell one receiue it of so many simple menne two or three become the Disciples of Christe this sentence is fulfilled which is also confirmed by that place of Paule which I euen now rehearsed for hee banisheth not all that are wise noble and mighty out of the kingdome of God but onely sheweth that not many of them shal be saued Now is the question aunswered that wisdome is not here condemned as it is the gyfte of GOD but Christe onely saieth that it is of no value to the obtaining of fayth as againe he commendeth not foolishnesse as though menne were thereby reconciled to God but hee denyeth it to be any hinderaunce to his mercie but that notwithstanding he might lighten the rude and simple menne with heauenly wisdom Now it remayneth to declare what to reueale and to keepe secrete meaneth That Christe speaketh not of outwarde preaching may be gathered by this that hee offereth himselfe generallye a teacher to all menne and gaue the same commaundement to his Apostles VVherfore this is the meaninge no manne can attaine fayth by his owne wisdome but onelye by the secrete lightning of the spirit of God 26. It is so O Father This sentence taketh from vs the occasion of vaine and wanton inquiringe which ofte prouoketh and stirreth vs. For God requireth no harder a matter of vs then that wee shoulde account his will for a perfect reason and righteousnesse He doth ofte rehearse that his iudgementes are as a great bottomlesse deapth yet wil we runne headlonge with violence into that depth and if wee finde oughte that please vs not wee grudge and murmurre against him and many breake out into open blasphemies But the Lorde hath prescribed this rule vnto vs that wee should account that to be right which pleaseth GOD. And this is to be wise as wee ought to bee to esteeme of the one good pleasure of God as of a thousande reasons Christe coulde haue alleaged the causes of this dyfference if there hadde bene any but beeing satisfied with the good pleasure of GOD hee enquireth no further why hee called the little ones to saluation rather then others and framed his kyngdome of the obscure common people VVhereby it appeareth that they rage agaynst Christe which grudge when they heare that some are chosen freelye of the good wyll of GOD and that oother some are forsaken for it greeueth them to gyue place vnto God 27. All thynges are giuen to mee of my Father The interpreters doe yll applye this sentence with the former which thinke that the onely purpose of it is that Christe shoulde encourage his Disciples with greater boldnesse to the preaching of the Gospell But I think that Christ spake it for an other cause and to an other ende For as he sayde before that the Church came out of the secrete fountaine of Gods free election so nowe hee sheweth how that grace of saluation commeth vnto men For manye when they heare that none other are heires of eternall lyfe but those whom GOD chose before the world was made they doe curiously enquire how they may bee certeine of Gods secrete counsell and so they caste themselues into a labyrinth out of the whiche they canne finde no passage But Christe commaundeth to come presently to him that the certeintie of saluation maye bee fetched from thence The meaning therefore is that life is reuealed to vs in Christ himselfe and therefore that no man can be partaker of the same but he that entreth in by the gate of faith Now wee see how he ioyneth faith with the eternall predestination of God which foolish men doe so peeuishly compare togeather as if they were contraries For though our saluation be alwayes hidde with God yet Christ is the conduit pipe whereby it commeth to vs and is by faith receiued of vs that it may be confirmed ratified in our hearts Wherfore it is not lawfull to shrinke from Christe except we will refuse the saluation prepared for vs. No manne knoweth the sonne Hee speaketh this for this cause least his maiestie should vainely be esteemed of after the iudgment of menne The meaning therefore is that if wee will know what Christ is we must credit the testimonie of the father whoe onelye canne tell vs truely and rightly what he hath giuen vnto vs in him And certeinely by imagining him to be such a one as our minde in the imagination thereof conceaueth we spoyle him of a great parte of his power therefore he is not knowne rightlye but by the fathers voyce though the onely voyce sufficeth not without the direction of the spirite for the power
as probable coniectures and not as sound perfect proofs Lastly he speaking of a matter known wel proued he vrgeth it the les against his enemies cōsciences No mā was ignorāt but that christ came to thrust sathan out of his possession and there was nothing more manifest then that all his myracles tēded to this end VVherby it was easie to iudge that his power which was so contrary to sathan was of God 27. By whō do your children cast thē out He accuseth thē of wicked malicious iudgmēt that they iudged not a like of one the same matter but as they wer affected towards the persōs But this inequality shewed that equity right preuailed not but that they wer ouer ruled either with blind loue or hatred And this was a signe of wicked selfeloue of enuy to condemne that in Christ which they accoūted praise worthy in their owne children Some take their children for the children of all the nation Some thinke that the apostles were so called bicause they were accoūted as children where they accoūted Christ as a strāger Others refer it to the old prophets But I am perswaded that he meaneth the Exorcists of which sort there were manye then amongest the Iewes as it appeareth in the Actes 19. 17 for it is likely that they thought no better of the disciples of Christ then they did of the maister And it is too muche wreasted to drawe it to the dead Prophets when as the wordes doe plainly set downe a comparison of the same time The Iewes had no Exorcistes by the prescript order of the law but we know that God that he might kepe them in faith and in syncere worship of him testified his presence amōgst them by many myracles And so it might be that by calling on the name of God the diuels fled And the people hauing experiēce of that great power of God therof rashly made themselues an ordinarie office The Papistes also afterward least their estate should be any thing inferiour to them counterfaited thē in creating Exorcistes and so were Apes of Apes Furthermore it was not needefull that Christe shoulde in condemning their malice approue those Exorcismes which they held as holy adorned with the name of God and yet they made Christ a seruāt of Beelzebub for the obiection is directed according to the common phrase to the person That which foloweth presently after that their children shoulde be their iudges this is vnproperly spoken you neede not to seeke farre for your condemnation the myracles whiche I worke you apply to Beelzebub you praise the same in your children Therfore you haue inough at home to condemne your selues If that any had rather take it otherwise to wit that hee vpbraideth them of the grace of God which was somtime shewed amongst them by the Exorcistes I do not greatly gainstand it For though they were degenerate yet the Lorde woulde not altogether depriue them of his power but that he would adorne the priesthode and the seruice of the Temple with some generall testimonie For it was very necessary that they should be distinguished by some euident notes from the superstitions of the Gentiles But the first interpretation seemeth in my iudgement to be moste naturall 28. But if I cast out deuils by the spirite of God Luke Metaphorically calleth it the Finger for the spirite For because that God woorketh and sheweth his power by his spirite the name of a finger is aptly giuen it And this speach was cōmon amongst the Iewes as Moses reporteth that Pharaohs enchāters sayd Ex. 8. 19. This is the finger of God But Christ gathereth of those former wordes that the Scribes were vnthankfull to God which would not that he shoulde raigne ouer them Hetherto he hath answeared their friuolous Obiection now he giueth charge as vnto menne conuicte that they should not oppose themselues wickedly against the kingdome of God And he holdeth not himselfe within the compasse of this one myracle but by occasion thereof he speaketh of the cause of his comming declaring to them that they should not onely consider this one peculiare facte of his but some thing farre more excellent then this namely that God by reuealinge the Messias woulde repaire their decayed estate and restore his kingdome amongest them Therefore we see Christ complaineth of their vnthankefulnesse because that they furiously reiected and cast from amongest them the incomparable grace of God For this woorde Come is very forcible to witte that God appeared willingly to them as a redeemer bu they as much as they coulde driue him from amongest them and would giue no place to him that was come ready and prepared for their saluation 29. How can a man enter into a strong mans house Though the Euangelists do differ somwhat in wordes yet they agree notably for the summe of the matter for Christ prosecuteth that which he touched a litle before of the kingdome of God and he saieth that it is necessary that Sathan shuld be thrown forth by violence that God may haue his kingdom amongst men so that this sentence is but a confirmation of that which wente before But that we may more certeinly vnderstād the meaning of Christ it behoueth vs to remember that Analogy which Matthew reheased before betweene the visible and spirituall graces of Christ. For whatsoeuer he did to our bodies his will was it shoulde be applyed to the soules so that when he deliuered the corporall senses of men from the tyranny of the deuill he declared that he was sent from God a champion that shuld ouerthrow his spirituall tyrannie ouer soules Nowe I returne to his wordes he affirmeth that a strong and mighty tyrant cannot be dryuen out of his kingdom vntill he be spoyled of his weapons because that except an other mightier power be set against him he will neuer willingly giue place To what purpose is this spoken First wee know that the deuill is called in diuerse places the prince of the world And the tyrannous gouernment which he holdeth is fortified on euery side with strōg defences For there are many snares to entrappe men with and hee holdeth them that are now subiect vnto him in such bandes so that they rather nourish that seruitude wherein they are bound rather then by anye meanes aspyre to lybertie Also there are innumerable sortes of daungers by the which he holdeth them miserably ouerwhelmed vnder his feete To be short there is nothing to the contrary but that he may without resistaunce rule as a tyrant in the world not that he canne doe anye thing without the will of the maker but because that Adam by estranging himselfe from the power of God brought himselfe and his posteritie vnder this straunge and miserable seruitude But though the deuill reigneth againste nature and that by the iust iudgement of God menne are subiect to his tyranny for their sinne yet he holdeth that kingdome in quiet possession so that hee triumpheth ouer vs without resistaunce
my iudgement this is the simple meaning of the Parable So long as the Churche wandereth in this worlde there shall hypocrites and wicked men be mixt with the good and syncere in the same that the children of God might arme themselues with patience and holde theyr faith strong and sure amongest the offences with which they might be troubled And it is a moste apte comparison when the Lorde calleth the Churche his fielde because the faithfull are the seede of the same And though that Christe doeth say afterwarde that the field is the worlde yet without doubt he properly applied this name to his Church whereof he began his speache But because he was to drawe his ploughe through all the coastes of the world and till fields for himselfe in the whole worlde and sowe the seede of life in the same he applied that by a figure to the world which rather agreed to a part of the same Nowe it is to be noted what is meant by wheat and what by the Tares This cannot be vnderstoode of the doctrine as if he should haue sayd where soeuer the Gospel is preached it is presently corrupted and defiled with wicked inuentions for Christ would neuer haue forbid them to labour strongly in purging such a corruption Neither was it lawfull for them to deale in this as in the maners of men to tollerate those vices which they coulde not punish for so it shoulde be lawfull to beare with wicked errours whiche ouerthrowe the purity of faith Then Christ taketh away the doubt when he doeth by name call the tares the children of the wicked Yet againe it is to be noted that this cannot be simply vnderstode of the persons of men as if God in the creation had sowed good men and the deuill euill men VVhich thing I do therfore giue warning of because the Maniches haue abused this place that they might cast a colour vppon their fained deuice of two beginnings But we knowe that what soeuer corruption is in the deuill or in men the same is nothing else but a corruption of sound and pure nature Therefore as God maketh not his electe which are infected with originall sinne good sede by creation but regenerateth them by the grace of his spirite so the deuil createth not euil men but depraueth them that were created of God and thrusteth into the fielde of the Lorde to defile the pure seede 36. He that soweth good seede He had sayde before that the kingdome of heauen was like to a sower but vnproperly Yet the sense is euident that the same doeth oft befall in the preaching of the Gospel as in the sowing of the fieldes that the Tare ouer groweth the VVheate But hee setteth downe one speciall thinge saying that the fielde was sowed wyth Tares by the deceit of the ennemie that we might know that this came not by chaunce nor naturally that many wicked menne should mixe themselues amongest the faithfull as if they were all one corne but lette vs learne to impute the faulte of this mischiefe to the Deuill not that the condemning of him shoulde deliuer menne from guiltinesse but firste that we lay no fault vppon God for thys offence befalling to his Church then that we wonder not that Tares doe grow vp in the Lordes fielde sith Sathan doeth alwayes watche to annoy it Also it is not without reason that Christe sayeth not that the Ministers of the woorde doe sowe but himselfe onely For though it be not conuenient that this be restrained to his person yet because hee vseth our helpe and applieth vs as instruments in tillinge of his fielde so that hee alone woorketh by vs and in vs hee doeth rightly chalenge that to himselfe whiche after a sorte is common vnto his Ministers Therefore lette vs remember that the Gospell is not onely preached by the commaundement of Christe but by his directions and guiding that we should be as his handes and he as the onely author of the woorke 39. The haruest is the ende of the worlde This is a very troublesome estate that the Churche should be loaden with the reprobate to the ende of the worlde yet Christe doeth therefore prescribe vs this time to prepare vs to patience least wee shoulde feede our selues wyth vaine hope It behooueth the pastours diligently to applie themselues to the purging of the Churche and in this behalfe all good menne are to helpe them so farre as their calling will suffer But when all menne haue generally putte to their helping handes yet they shall not profite so much as vtterly to purge away all filth from the Churche Therefore we must note that the purpose of Christe was nothinge lesse then by sufferance to nourishe sinnes His onely purpose is to exhorte the faithfull that they shoulde not fainte because they are compelled to haue the wicked amongest them Then it doeth also serue to bridle and to moderate their zeale whiche thinke it not lawfull to keepe companie but with pure Angelles The Anabaptistes also and suche like haue wickedly abused this Texte that they mighte driue away the vse of the sworde from the Churche But the answeare is easily made for they themselues do admit excommunication which rooteth out the wicked and reprobate for a time why should not the godly Magistrates exercise the sword against the wicked so oft as neede shall require They take exception against this saying that in the one there is space giuen for repentaunce whiche is not where the punishment of death is As thoughe the theefe founde not comfort of saluation vppon the crosse But lette this answeare suffice Christe speaketh heere neither of the office of Pastours nor of Magistrates but applieth hymselfe to take away the offence wherewith the weake are troubled while they see the Churche gathered not onely of the electe but of the filthy dregges of the wicked The reapers be the Angelles Thys woorde may be applied to thys present purpose The reapers in the fourth Chapiter of Iohn and the eighte and thirtie verse are sayde to be the Apostles in respecte of the Prophets because they entered into their labours And the commaundement is enioyned and giuen to all the Ministers of the woorde that they shoulde bring foorth frute to the Lorde whiche shoulde alwayes remaine Iohn 15. 16. To the whiche that also appertaineth that the corne waxeth white Iohn 4. 35. and requireth the reapers Also the haruest is great but the labourers are fewe Mathewe 9. 37. But heere is an other cause of this comparison for they are sayde to be planted in the fielde of the Lorde whiche occupie a roumth in the Churche Neither is that any Obiection that Christe in the thirde Chapiter of Mathewe and the twelfth verse is sayd assone as he commeth foorth with his Gospell to haue a Fanne in hand wherwith he wold purge his floure For there is described the beginning of the purging of the same which he sayeth cannot be broughte to passe before the last day for then
constancie For when the silence of Christe was a kinde of repulse it is meruaile that shee was not ouerthrowne with this temptation but her diligence in praying was a witnesse of her perseuerance Yet this seemeth to be contrary to the nature of faith and inuocation as Paule doth describe it to the Romanes chap. 10. 14. namely that no man can pray rightly except he haue heard the woorde of God before VVho therefore will say that this woman is endewed with faith who when Christ held his peace of her own motion breatheth forth her hope But whē as Christ speaketh holdeth his peace two wayes it is to be noted thoughe hee then suppressed the woordes of his mouth yet hee spake inwardly in the minde of the woman and so this inward instinct was vnto her in stead of outward preaching Note also that whē her prayer arose of the hearing of faith though Christ doeth not presently answear yet the doctrine which she once learned doeth alwaies resound in her that Christ the Redemer should come So the Lorde often speaketh to his faithfull ones and withall holdeth his peace for they trusting to the testimonies of the Scripture where they heare him speaking they doubt not but that hee will be mercifull vnto them and yet he doeth not presently answear to their requests and petitions but rather dissembleth his hearing of them Therefore we see what the purpose of Christ was in holding his peace not that he wold quench the faith of the woman but rather that hee might sharpen her endeuour and kindle her feruencie If that so little seede of doctrine brought forth so great fruit in this woman of Canaan nothing is more vnseemely then that we shoulde fall away if at any time he holde vs in suspence doeth not yelde vs presently a kinde answeare Sende her away The disciples do aske nothing in her fauour but because her importunitye is troublesome vnto them they desire that shee may be sent away by any meanes But it was a very childish deuice that the Papists vnder this pretence endeuoured to bring in the Saincts that are dead to be our patrons for if we should graunt that this woman entreated the disciples either to speake for her or to fauour her whiche yet cannot be gathered of the text yet there is an other reason or state of them that are dead and of them that are aliue Note further that the disciples do heare her disdainfully and if they had had the minde to helpe her with their patronage yet they obtaine nothing 24. I am not sent He rendreth a reason vnto his Apostles why he heareth not the Cananite because he would employ himselfe wholely vpon the Iewes to whome onely he was sent a minister of the grace of God Therefore of his calling and commaundement of the father he argueth that no helpe is to be yelded vnto strangers not that the power of Christ should be alwaies enclosed in so narow boundes but because the circumstance of the time did so require that he beginning at the Iewes shoulde then especially apply himself to them As it was sayd Mat. 10. 5. And the partition wal was not broken down before the resurrection that Christ might preach peace to the Gentiles which were strangers frō the kingdō of God Ephes. 2. 14. Therefore he then forbade the Apostles to goe any other where before they did sowe the first seede of the Gospell in Iudea Therfore it is true that he sayth in this place that he is not sent but to the Iewes only vntill at length the Gentiles shoulde succeede in their order Further he calleth not only the elect the sheepe of the house of Israel but who soeuer came of the stocke of the holy fathers because the Lord comprehended all in the couenant and the redemer was generally promised vnto all as also without exception he reuealed and offered himselfe vnto all This also is worthy to be noted that he sayeth he was sent to the lost sheepe As in an other place he sayeth that he came to saue that which was lost Math. 18. 11. and Luke 19. 10. Nowe sith at this day his grace is common to vs with the Iewes we doe gather what our condition is vntill he appeare vnto vs a sauiour 25. Shee came and worshipped him This woman seemeth to striue wyth a stout obstinacie so as shee would wrest somewhat from him against hys will but it is not to be doubted but that the faith which shee had conceiued of the goodnesse of the Messias so encouraged her And that precise deniall of Christ to be any part of his office which repugnancie terrified not her nor withdrewe her from her purpose which came of this that she being wholely setled in the former feeling of faith which I spake of admitted nothing contrary to her hope And this is a true triall of faith when by no meanes we suffer the generall principle of our saluation which is grounded vpon the worde of God to be shaken in vs. 26. It is not good to take the childrens bread Christ now with a sharper answer then the former seemeth to take away all hope for he doeth not onely teache that what grace soeuer he receiued of the father belongeth to the Iewes and must be imploied vpon them except they should be defrauded of their peculiar right but very reprochefully he compareth the women her selfe to a dog signifying that shee was vnworthy to be made pertaker of his grace But that the meaning may be made plaine vnto vs it must be knowen that he calleth not heere the childrens bread all the gifts of God but only those which peculiarly belonged to Abraham and to his posteritye For from the beginning of the world Gods goodnesse was so spred abroad in euery place that it filled the heauen the earth so that all mortall men fealt him for their father but because he vouchsafed to bestow greater honour vpon the children of Abraham then vpon the rest of mankinde that is called the childrens breade what soeuer properly pertaineth to that adoption whereby the Iewes only were chosen to be the children The Gentiles doe enioy in common the light of the Sunne the breath of life the nourishments of the earth togither with the Iewes but the blessing which was hoped for in Christ rested onely in the house of Abraham VVherfore to cast that foorth in cōmon without difference which God with a singular priuiledge appoynted for one nation was nothing else but an abolishing of the couenant of God For by this meanes the Gentiles should be made equall with the Iewes who should excell them as it was meete Therefore Christ vseth the woorde Casting signifying that that is not well placed whiche is taken from the Church of God and made common for prophane men But this ought to be restrained to that time when God was only called vppon in Iudea For since the Gentiles are taken into the felowship of the same saluation which is done
his smal army of the huge multitude of his enemies â— Sa. 14. 6. And as the blessing of God satisfied as wel with one loafe as with 20. is enoughe to feede a great multitude so if that be wanting a hundred loaues shall not suffice to feede ten men for where the staffe of bread shal be broken though the meale be yelded by waight from the mil and the bread from the ouen yet shal it not auaile to stuffe the belly by deuouring it The three daies fasting whereof Christ speaketh must be vnderstoode not that they abide three daies without meat but because there was no great prouision in those desart places so that of necessity there wanted ordinarie foode Also that in those hotte regions there is lesse stomacke to eate then vnder our grosse and colde aire wherefore it is no maruell if they abstained the longer from meat 33. VVhere should we gette so much bread in the wildernesse The disciples doe bewray too beastly a blockishnesse that then at the least they call not to minde that which they had learned of the power and grace of Christe which they might haue applied to this present vse but as if they had neuer sene any such thing they forget to seeke for remedy of him And because the like sluggishnesse doeth daily creepe vppon vs so muche more heede must be taken least at any time our mindes be withdrawen from considering the benefits of God that the experience of the times past may teache vs hereafter to hope for the same that God hath now once or oftner bestowed vpon vs. Mathewe 16. Marke 8. Luke 12. 1. Then came the Pharisies and Sadduces and did tempt him desiring him to shewe them a signe from heauen 2. But he aunsweared and sayde vnto them when it is euening yee say faire weather for the skie is redde 3. And in the morninge yee say To day shal be a tempest for the skie is redde and lowringe O hypocrites yee can discerne the face of the skie and can yee not discerne the signes of the times 4. The wicked generation and adoulterous seeketh a signe and there shall no signe be giuen it but the signe of the Prophet Ionas so hee left them and departed 11. And the Pharisies came foorth and began to dispute with him seekinge of hym a signe from heauen tempting him 12. Then he sighed depely in his spirite and sayde why doeth this generation seeke a sign Verily I say vnto you a signe shal not be giuen vnto this generation 13. So hee left them and went into the shippe againe and departed to the other side 54. Then sayde hee to the people when yee see a cloude rise out of the VVest straight way yee say a showre commeth and so it is 55. And when yee see the South winde blowe yee say that it will be hoate and it commeth to passe 56. Hypocrites yee canne discerne the face of the earth and of the skie but why discerne yee not this time 57. Yea and why iudge ye not of your selues what is right 1. Then came the Pharisies Marke sayeth that they began to dispute whereof may be gathered that when they were ouercome with reasons this was their last refuge as obstinate menne so oft as they are driuen to extremities yet least they shoulde be enforced to subscribe to the truthe they commonly vse to pretende somwhat besides the cause And though the maner of their disputation is not expressed yet it seemeth likely to mee that they brabled about the callinge of Christe why he durst innouate any thing why he lifted vppe and bare him selfe so high as if that by his comming the kingdome of God shoulde bee restored to the estate of the same VVhen there remained nothing that they might obiect against his doctrine they desired to haue a signe giuen them from heauen But it is certaine that they woulde not haue yeelded more to a hundred signes then they did to the testimonies of the scripture Note also that the power of Christ was manifested to their sight already by many myracles and might as it were be haÌ„dled with their hands They despise the signes whereby Christe reuealed himselfe familiarly vnto them therefore howe muche lesse woulde they profite by an obscure signe fetched from farre So the Papistes at this day as if the doctrine of the Gospell hadde neuer bene established doe desire to haue it confirmed vnto them by newe myracles It is also to be noted that when the Pharisies had great contention with the Sadduces neither was it onely a bitter hatred but there were daily hotte strifes betweene them yet nowe they doe mutually ioyne togither against Christ so when the wicked are at debate yet their deadly discordes hinder them not but that they will conspire against God and as it were by making leagues they doe ioyne handes togither to ouâ—throwe the truthe By the worde Tempting the Euangelists doe signâ—â—â—e that they came not with sincere mindes nor with a desire to learne but to take him by deceit for that they thought should be denied them or at the least that Christ coulde not doe it as they imagined For because they accounted no better of him but vilely and basely they had no other purpose then by shewing his base estate to ouerthrow that estimation which he had heeretofore gotten amongst the people So the vnbeleuers are said to tempt God as oft as they not obtaining what soeuer their pleasure desireth doe fall to murmuring and doe charge God with want of power 2. VVhen it is euening In these woordes Christe declareth that his power is sufficiently declared so that they might know the time of their visitation if they did not flee the open light by the shutting of their eyes of their owne accorde And he vseth a notable similitude and very fitte for the purpose though the course of the aire is changeable so that now of a sodaine a tempest riseth now vnlooked for it waxeth cleare yet nature directing them menne by signes doe prognosticate before whether the day shall be faire or foule Therfore Christ demaundeth why they do not know the kingdome of God being reuealed by as euident signes as the other for hereby it certainly appeared that they were too muche giuen to earthly and transitorie commodities contemninge what soeuer pertained to the heaueÌ„ly and spirituall life and they were not thus blind so much by ignorance as of wilfull malice Therefore hee calleth them also hypocrites because they fained to seeke that which being shewed them they woulde not see Further the same reproofe doeth almost appertaine to the whole worlde for because that menne doe bende their witte and applie theyr senses to the present vse there is almost no manne who is not wise enoughe in this behalfe or at the least hauing obtained some meane knowledge followeth that which is expedient Then whereof commeth it that we vnderstande not those signes whereby God calleth vs vnto him but because that euery manne giueth
lawe and the Prophets had no other purpose nor ende but Christ. For it made greatlye for our faith that Christ came not without testimonye but was beefore commended of God Neyther doth that reason displease me which was woont to be brought that Elyas was especially taken to represēt al the Prophetes for though hee lefte nothing in writing yet was hee the chiefe next vnto Moses he restored the religion of God which was corrupted yea he was without comparison an especiall auenger of the law and true holynesse being nowe almoste extinguished That they appeare with Christ and talke togeather is a signe of consent But what theyr talke was Luke onely reporteth namely that they talked of the manner of his departure which remayned for him at Ierusalem Further this must not be restrained to theyr priuate persons but rather to that office which was before enioyned them For it was the wil of God though they had bene now long dead and had perfourmed the course of theyr calling that they shuld yet againe confirme with theyr voyce that which they had taught in theyr lyfe that wee might know that the saluation promised to the holye fathers in the Sacrifice of Christe is common to vs. Nowe when as the olde Prophets prophesied of the death of Christ hee whiche was the eternall wisdome of GOD sate in the secrete throne of his glory VVhereof it followeth that hee was not to be cloathed with flesh subiect vnto death but that hee freely submitted himselfe thereunto 4. Maister it is good for vs to be here Luke reporteth that Peter sayd so when Moses and Elyas were gone wherby we gather that he was afraid least that by their departure they shuld lose that sweet and blessed sight And though it is no meruaile that Peter was so delighted with that plesaunt sight that all other thinges being despised the onely enioying of that satisfied him as it is sayd in the Ps. 16. 11. That the fulnesse of ioy is in the countenaunce of God yet this was a preposterous desire of his that he vnderstoode not the ende of the vision then that hee foolishlye made the seruauntes equall with the master thirdly hee erred when hee wold make transitory Tabernacles for menne to dwel in which were already receaued into the celestiall and Angelycall glory I say hee vnderstoode not the ende of the vision For when he heard Moses and Elias say that the time of the death of Christ was at hand as a man amased at that sight which was but momentary hee dreamed the same to be eternall VVhat meaneth this that the kingdome of Christ should bee by this meanes included in so narow a roumth of twentie or thirty foote where was the redemption of the whole Church VVhere was the fellowship of eternall saluation This also was a very peruerse iudgement to imagine Elyas and Moses to be fellowes with the Sonne of GOD as if it were not necessarye that all menne shoulde be brought vnder that hee alone may be extolde Now if Peter is contente with his lotte whye dooth hee thinke them to haue neede of earthlye supplyes at the sight of whome hee thinketh himselfe so happye Therefore two of the Euangelistes doe verye well note that hee knewe not what hee sayde Marke addeth the cause for that they were afraid Neither was it the wil of God that the Apostles should at that time profit further then to beholde the Godheade of his sonne for a moment as it were in a liuely glasse Afterwarde in successe of time he shewed them the frute of it and corrected their want of iudgement Therefore Marke declareth that Peter being astonished spake as a man altogither amased 5. Beholde a bright cloude A cloude was put before their eyes that they might knowe that they are not yet fitte to beholde the brightnesse of the heauenly glory for when as the Lord gaue some tokens of his presence he added withall some vailes to suppresse the boldnesse of mannes wisdome so nowe that hee may instructe his disciples in humility he withdraweth from their eyes the beholding of the celestiall glory Also this admonition doeth appertaine to vs that we shoulde not desire to breake into those secreates which passe our senses but rather that euery manne doe soberly containe himselfe within the measure of his faith Further this cloud should be in stead of a bridle to vs least that our curiositie become more wanton then is meete The disciples also are admonished that they must retourne to their accustomed warfare and that they must not promise themselues a triumph before the time There came a voyce out of the cloude And this also is woorthy to be noted that the voyce of God sounded out of the cloude but there was neither body nor face seene Therefore let vs remember that warning that Moses gaue Deut. 4. 15. God appeared not in any visible shape least that we being deceiued should thinke him to be like vnto man It is true that the holy fathers in times past saw sundry shapes whereby they might know God yet he alwaies abstained from such shewes as might yelde any occasion or prouocation to make idolles And truely sith the mindes of men are bent more then is meete they shoulde be to grosse fantasies it were hurtfull to put oyle to the lampe This was a most notable manifestation of the glory when as he calleth vs vnto him out of the cloud with his owne voyce howe absurde is it for vs to goe about to make him to bee present before our eyes in a stocke of woode or stone Therefore lette vs learn by faith alone not with fleshly eyes to pierce to that light which we cannot come neare wherein God doth dwel But the voyce came out of the cloude so as the disciples knowing that it came from God might receiue the same with such reuerence as was meete This is my sonne I do willingly subscribe to their iudgement which thinke that heere is a secreat opposition betweene Moses Elias and Christe as if that Christ should commaund his disciples to be content with the onely sonne for that name sonne is Emphaticall or very forcible whereby hee is extolled aboue the seruaunts Also Christ is here adorned with two titles no lesse honourable then profitable to our faith namely welbeloued Sonne and also Maister In that the father calleth him beloued in whome he is well pleased he declareth him to be the Mediator in whom he reconcileth the world to himselfe VVhen he commaundeth to heare him hee maketh him the chiefe and onely doctour of his Churche For when as it was his purpose to note him from al others as by these words we doe truely and properly gather by nature he is his only Sonne in like maner it is to be obserued that he alone is beloued of the father that hee is made the onely Doctour that all authoritie might rest in his power If any man will except against this asking whether God loueth aungelles and men or no
farthest partes of the round world before the last day of his coÌ„ming He declareth also the end of preaching that it may be for a testimoniall to all nations For thoughe God neuer left himselfe without witnesse Act. 14. 17. and gaue very speciall testimony to the Iewes of himselfe yet he gaue a testimonye in thys more notable then all the rest when hee reuealed himselfe in his Christe and therefore Paule sayeth 1. Tim. 2. 6. that he reuealed himself in due time because this was the time appoynted to call all the world to God Therefore we must learne that so ofte as the Gospell is preached God appeareth as it were openly and he directeth vs by this solemne lawfull course that we should not wander in darknesse we know not whether and that they which refuse to obey should be without excuse Then shall the ende come Some doe vnaptly apply this to the destruction of the Temple to the ouerthrow of the maner of worship appoynted by the lawe which should be vnderstode of the ende and the renewing of the world For because the disciples had ioyned those two togither as if the temple could not be ouerthrowne without the destruction of the whole worlde Christ answeareth to the question proposed and telleth them that there is a long and sorrowfull time of troubles at hande and that they should not hast to the price before they had gone through many conflictes and troubles Therefore this last clause must be vnderstode thus The end of the world shall not come before that I will exercise my Church with sharpe and painfull temptations For he opposeth himselfe against that vaine imagination which the Apostles hadde conceiued amongst themselues VVhereof it must be againe considered that there is not any certaine day appoynted as if that the last day shoulde presently follow the performance of those things which he foretolde euen nowe For all those things whereof we haue red before the faithfull haue tasted long agoe but Christ is not yet appeared But he had no other purpose but to teache his Apostles long sufferance which too hastily speeded to the heauenly glory as if he should haue sayd that their redemption was not so neare at hande as they imagined but that there shoulde be many croked turnings before Mathew 24. Marke 13. Luke 21. 25. VVhen yee therefore shall see the abhomination of desolation spoken of by Daniel the prophet standinge in the holye place lette him that readeth consider it 26. Then let them which be in Iudea flee into the mountaines 27. Lette him which is on the house toppe not come downe to fetch any thing out of his house 28. And he that is in the field lette not him retâ—urne backe to fetch his cloathes 29. And woe shall be to them that are with childe to them that giue sucke in those dayes 30. But pray that your flight be not in the winter neither on the sabboth day 21. For then shal be great tribulation such as was not from the beginning of the worlde to this time nor shall be 22. And except those dayes should be shortned there should no flesh be saued but for the electes sake those dayes shall be shortned 23. Then if any man shall say vnto you Loe heere is Christ or there beleeue it not 24. For there shall arise false Christes and false prophets and shall shew great signes wonders so that if it were possible they should deceiue the very eleâ—te 25. Behold I haue told you before VVherfore if they shal say vnto you behold he is in the desart goe not forth beholde he is in the secreat places beleeue it not 26. For as the lightning commeth out of the East shineth into the VVest so shal also the comminge of the son of man be 27. For where soeuer a deade carkasse is thither wil the Egles resort 14. Moreouer when ye shall see the abhomination of desolation spoken of by Daniel the prophet standing wher it ought not lette him that readeth consider it then let them that bee in Iudea flee into the mountaines 15. And let him that is vpon the house not come downe into the house neither enter therein to fetche any thinge out of his house 16. And let him that is in the field not turne backe againe vnto the thinges which he lefte behinde him to take his cloathes 17. Then wo shal be to them that are with childe and to them that giue such in those dayes 18. Pray therfore that your flight be not in the winter 19. For there shall bee in those dayes such tribulation as was not from the beginning of the creation whiche God created vnto this time neither shall be 20. And except that the Lord hadde shortened those dayes no flesh should be saued but for the electes sake which hee hathe chosen hee hath shortened those dayes 21. Then if any manne say vnto you loe heere is Christ or loâ— he is there beleeue is not 22. For false Christes shal rise and false prophets and shall shewe signes and wonders to deceiue if it were possible the very electe 23. But take ye heede beholde I haue shewed you all things before 20. And when you see Ierusalem besieged with soldiours then vnderstande that the desolation thereof is neare 21. Then let them which are in Iudea flee to the mountaines and let them whiche are in the middes therof depart out and leâ— not them that are in the countrey enter therein 22. For these be the daies of vengeance to fulfill all things that are wrytten 23. But wo be to theÌ„ that be with childe to them that giue sucke in thâ—se daies for there shall be great distresse in thys laÌ„d wrath ouer this people 24. And they shal fal on the edge of the sword and shal be ledde captiue into al nations and Ierusalem shal be trodâ—u vnder sote of the Gentiles vntil the time of the Gentiles bee fulfilled Luke 17. 22. And hee sayde vnto his disciples the dayes will come when yee shall desire to see one of the dayes of the sonne of maÌ„ and yee shall not see it 23. Then they shall say to you beholde heere or beholde there but goe not thither neyther followe them 24. For as the lightening that lighteneth oute of the one part vnder heauen so shall the sonne of man be in his day 25. But first muste hee suffer many thinges and bee reprooued of this generation 15. VVhen yee therefore shall see the abhomination Because it was a thing incredible as I sayd euen nowe that the temple and the citye of Ierusalem should be ouerthrowne and that the whole coÌ„mon wealth of the Iewes should be destroyed and also for that it might seme absurd that the disciples coulde not otherwise be saued but by separating themselues from that people with whome the adoption and the couenant of eternall life was laid vp as it were in pledge Christ coÌ„firmeth both the one and the other by the testimony of
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
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
For they had not only heard but also seene with their eies the miracles which though Christe held his peace shuld declare his heauenly and diuine power and also should proclaime him to be the Redeemer promised in times past Then is a confession added which thogh it be reported by Mat. in mo words yet the sense is all one Therfore Iesus saith that he is the Christ not that he might therby escape death but rather that he might inflame the rage of his enemies against him And because that then in that base estate he was despised almost brought to nothing hee foretelleth that at the length in his tyme he wil come with kingly maiesty that they shoulde feare him as a iudge whom now they cannot abide to acknowledge for the Sauiour The meaning therfore is y t they were greatly deceiued if by their present beholding of him they should iudge what he were for it beehoued him to be humbled and brought almost to nothing before he shuld appeare adorned with the ensignes and magnifical glory of his kingdom Hence also may a profitable doctrin be drawn which reacheth further For wheÌ„ce commeth the great security which the wicked is in whereof becoÌ„e they so froward to rebell but because the crucified Iesus is not of anye great account amongst them They are therefore to be called back to that horrible iudgement which by theyr vnsensiblenes they shal not escape And thogh they scofte at that which is said of the comming of Christ as at a fable yet the iudge himself doth not in vaine cite theÌ„ to his iudgmeÌ„t seat and he commaundeth them to be cited by the preaching of his Gospell that they may be thereby made the more inexcusable But this forewarning is for the speciall profit of the faithfull that nowe with the eies of hope they may seek for Christ in heauen sitting at the right hand of the father and may patiently waite vntill he come and withal be sure that the vngodly do not in vaine lift vp themselues against him in his abseÌ„ce for they shall be compelled to see him coÌ„ming aboue from heauen whoÌ„ now they do not onely despise but also tread downe in their pride The metaphor in the word right hand shold be well known for it is ofteÌ„ found in the scriptures And Christ is said to sit at the right hand of the father because that he is appointed chief king who shuld in his name gouerne the world as if that he held the second seat of honour and empire from him Christ therfore sitteth at the right hand of the father because hee is his vicar and this is therfore called the right hand of power because that GOD dooth nowe by the hand of his sonne execute his power and wil in the last day iudge the world 65. Thou the hie priest rent his clothes Hereby we see how those miracles wherby Christ testified his diuinity profited nothing amongst these wicked men But it is no meruaile that the son of God in the base estate of a seruant should be despised of them which were touched with no care of the promised saluation for except they had altogether cast off all feeling of godlines in their lamentable estate it was meete for them carefully to waite for the redeemer Now when they refuse him offered vnto them without inquiry do they not as it were extinguish asmuch as in them lieth al the promises of God And first the hie priest pronounceth Christe to bee a blasphemer then they doe al subscribe to it And this renting of clothes doth plainly declare how boldly and wickedly the profaine contemners of God do pretend a false zeale And this was a thing meete for the hie priest when he heard the name of God reprâ—achfully prophaned not only to burn with in to be vexed but to giue an open sign of detestatioÌ„ but refusing the examinatioÌ„ of it hee preposterously faigned the blasphemy of himself Yet in the meane season the faithlesse hipocrit by taking vpon him another persoÌ„ doth teach the childreÌ„ of God how much they shuld be grieued at blasphemies by his example he coÌ„demneth the vile sluggishnes of theÌ„ which are no more moued at the prophaning of religion then if they heard iesters to scof at fantasticall trifles 67. Then spat tâ—ey in his face Luke hath either inuerted the order of the hystory or els the Lord suffred so great reproches twise and the latter seemeth probable to me Yet I do not doubt but that the officers tooke the more courage the more insolently to spit vpon Christ to strike him after they saw that he was appointed to death by the former iudgment of the council But al these reproches tended to this ende that he shoulde seeme to bee nothing lesse like then to bee the prince of the prophets who could not keepe himself from blowes when he had a veile put ouer him But the prouidence of God turned this disdainfull dealing to a far other end for the face of Christ defiled with blowes spittings restoreth that image in vs which by sin was corrupt and blotted out Math. 26. Mark 14. Luke 22. 69. Peter sate without in the hal and a maid came to him saying thou also waste with Iesus of Galyle 70. But he denied before them al saying I wot not what thou saist 71. And when hee went out into the porch an other maid saw him and said vnto them that were there this man was also with Iesus of Nazareth 72. And againe hee denyed with an oath saying I know not the man 73. So after a while came vnto him they that stoode by and said vnto Peter surely thou art also one of them for euen thy speach bewraeth thee 74. Then began he to cursse himself and to sweare saying I knowe not the man and immediatelye the cocke crew 75. Then Peter remembred the words of Iesus which had said vnto him before the cock â—owe thou shalt denye mee thrise so he went out wept â—â—â—terly 66. And as Peter was beeneath in the hal there came one of the maides of the hye priest 67. And when shee saw Peter warming himself she looked on him and sayde thou wast also with Iesus of Nazaret 68. But he denyed it saying I know him not neither wot I what thou saiest Then hee went out into the porch and the cocke crew 69. Then a maid saw him againe and beganne to saye to them that stoode by this is one of them 70. But he denied it again anon after they that stood by said againe to Peter surely thou art one of them for thou art of Galile and thy speach is like 71. And hee beganne to cursse and swear saying I know not this man of whom he spake 72. Then the second time the cock crew Peter remembred the word that Iesus had said vnto him before the cock crowe twise thou shalt denye me thrise and waying that with himself he wept 55. And when they had kind led
more familiarlye vnto them and when hee was verilye and certainelye knowen they woorshipped because that the brightnesse of the diuine glorye was made manifest And it maye be that the same reason driue them sodainly to doubt which led them afterward to woorship for the habite of a seruaunt being laide aside there then appeared nothinge in him but that which was celestiall 18. And Iesus came and spake vnto them It is not to be doubted but that this comming tooke away all scruple But before that Mathewe declareth that the disciples hadde the office of teachinge enioyned them hee sayeth that Christe firste spake of his owne power and not wythoute cause for a small authoritie coulde not suffice heere but it behooueth him to haue a great and a diuine Empire who commaundeth that lyfe eternall shoulde be promised in his name that all the worlde shoulde be brought vnder his gouernement and that the doctrine shoulde be preached whiche by ouerthrowinge euery highe thinge shoulde brynge all mankinde vnder And by this preface Christe doeth not onely stirre vp the disciples to execute their office boldly and freely but he establisheth the faith of his Gospell to continue in all ages For certainly the Apostles could neuer haue beene perswaded to take so harde a matter in hande excepte they knewe that their reuenger sate in heauen who had all power giuen him For wythout such a fortreste it had beene impossible to preuaile any thing But when they doe heare that hee whome they doe serue doeth gouerne heauen and earth they are with this one thing very throughly furnished to ouercome all lettes And as concerning the hearers if the contemptible estate of them which doe preache the Gospell doeth weaken or hinder their faith lette them learne to lifte vppe their eyes to the authour himselfe by whose power the maiestie of the Gospell must be esteemed and so it shal come to passe that they shall not be so bold as to despise him speaking by hys ministers And he doeth expresly make himselfe Lorde and King as well of heauen as of earth because that by the preaching of the Gospell he bringing menne in obedience to him doeth erecte the throne of his kingdome vppon earth and regenerating them which are his into a newe life and calling them to the hope of saluation hee openeth the heauens that hee may exalt them to the blessed immortalitie with the Angels who before not onely crept belowe in the worlde but had beene drowned in the bottomlesse pitte of death But lette vs remember that Christe had alwayes his authoritie with his father and this was giuen vnto hym in our flesh or that I may speake more plainely in the person of the Mediator For he gloryeth not of that eternall power which he had before the worlde was created but of that which he receiued nowe when hee was ordained the iudge of the worlde And it is to be noted that thys Empire was not manifestly knowen vntill that hee was risen from the dead because that then at the length being adorned with the ornameÌ„ts of a mighty king he shewed himselfe in authoritie Thither also appertaineth that saying of Paule to the Phillippians 2. 9. Hee humbled hymselfe wherefore God hath exalted him and giuen him a name aboue euery name c. And thoughe the sittinge at the right hande of the father is sette after his ascention into heauen as later in order yet because the resurrection and the ascention into heauen are things mutually ioyned togither Christe hath good cause to speake so royally of his power 19. Goe therefore Thoughe Marke after hee hathe declared that Christe appeared to the eleuen disciples doeth presently set downe the commaundement of preachinge of the Gospell yet hee doeth not note it as an action presentlye done For we doe gather by the texte in Mathewe that thys was not done before they went into Galile But the summe is that by preachinge the Gospell euerye where they shoulde brynge all nations into the obedience of faith then that they should seale and confirme their doctrine with the seale of the Gospel In Mathew they are simply commaunded to teache but Marke setteth downe what kinde of doctrine it shoulde be namely that they should preache the Gospell And shortly after is also added this restrainte that they should teache them to obserue what soeuer thinges the Lord commaunded Heereby we learne that the Apostle shippe is not a vaine title of honour but an office of laboure and therefore there is nothinge more absurde or intollerable then that these â—asked menne should chalenge this honour who raininge in idlenesse doe reiecte the office of teaching from them The Pope of Rome and his bande doe proudly boast of this succession as if that they sustained the same person in common with Peter and his colleagues but in the mean season they haue no more care of the doctrine then baudes or the Priests of Bacchus and Venus But wyth what face I beseche you doe they thrust themselues into their place who they heare were created to be preachers of the Gospell But thoughe they are not ashamed to bewray their owne impudencie yet with all readers of sounde iudgement this one worde is strang enough to ouerthrow their fantasticall Hierarchie that no man can be a successour of the Apostles but he which serueth Christe by preaching of the Gospell to be shorte who soeuer doeth not performe the dueties of a teacher doth falsly and wrongfully take the name of a teacher For this is the Priesthode of the New testament with the spirituall sworde of the woorde to kill menne for a sacrifice to God VVhereof it followeth that they all are degenerate and counterfait sacrisicers whiche doe not applye the office of teaching Teache all nations Heere Christe by taking away the difference doeth make the Gentiles equall with the Iewes and doeth generally admitte them both into the fellowshippe of the couenaunt Thither also appertaineth the woorde Going For the Prophets vnder the lawe were restrained within the boundes of Iuda but nowe the partition wall being ouerthrowne the Lorde commaundeth the ministers of the Gospell to goe farre abroad for the spreading of the doctrine of saluation through all the coastes of the worlde For thoughe the dignitye of the first borne as we touched euen nowe shoulde at the firste remaine amongest the Iewes yet the inheritance of life was common to the Gentiles So was fulfilled that prophesie of Isaiah with the like that Christe is giuen to be a light to the Gentiles that he mighte bee the saluation of God vnto the outmost part of the earth Isai 49. 6. That is Markes meaning by all creatures for after that peace was preached to them of the housholde the same message commeth to them also whiche are a farre off and to straungers Further howe necessary it was that the Apostles shoulde be plainly admonished of the callinge of the Gentiles it doeth thereby appeare that after they hadde receiued the commaundement to
through the benefite of the worde which Paul Actes 17. 28. ascribeth vnto God namely that in him we be and moue and liue Therefore it is God that quickeneth vs but yet by his eternall worde The life was the light of men I do of set purpose passe the other interpretations which are not according to the Euangelists minde In my iudgement he maketh mention heere of that part of life whereby men doe excell all other liuing creatures as if he shoulde say that that was no common life which was giuen vnto meÌ„ but such a life as was ioyned with the light of vnderstanding Furthermore hee separateth man from other creatures because wee doe better perceiue the power of God in our selues by vnderstanding then behold the same a farre of So Paule saith in the Actes That God is not to bee sought a farre of because hee reuealeth himselfe within in vs. Therfore after that the Euangelist hath set before men the generall consideration of the grace of Christe to the ende hee may bryng them neerer to consider thereupon hee sheweth what thinge was giuen them peculiarly namely that they were not created like to beasts but being indued with a minde they were placed in higher degree Furthermore seeing that God doth not in vaine kindle his light in their mindes it followeth that they are created to this end that they may acknowledge him to be the authour of so great and singuler goodnesse And seeing that he hath powred from thence into vs this light the fountaine whereof was the worde it ought to be vnto vs in steed of a glasse wherin we may cleerely see the diuine power of the worde 5 And the light shineth in the darknesse It might haue been obiected that men are called blinde in many places of the Scriptures that the blindnes whereof they are condemned is too well knowen for they doe miserably vanish away in all their reason For whence come so many Labyrynthis of errours which are in the worlde saue only because men are carried away by their owne vnderstanding vnto nothing els but vanitie and lying And if so be it there appeare no light in men that testimony of the diuinitie of Christe whereof the Euangelist maketh mention in the verse going before is quite put out For that was the third degree as I said that in the life of men there is a certaine thing which is farre more excellent then is mouing and breathing The Euangelist preuenteth this obiection and first of all doth tel vs that the light wherwith men were endued in the beginning is not to be esteemed according to their present state because in this corrupt degenerate nature this light was turned into darknes yet in the meane while he saith that this light of vnderstaÌ„ding is not quite put out because there shine as yet certaine sparkles of light in this darke mist of mans minde Now the Readers vnderstande that this sentence hath two members For he saith that men are nowe far from that perfect nature wherwith they were indued in the beginning for he affirmeth that their minde which should haue light in euery part being drowned in darknes doth miserablie dasâ—e that by this means the glory of Christ is as it were darkened in this corruption of nature But again the Euangelist proueth that there are as yet certain reÌ„nants of light remaining in the midst of darknes which may shew the diuine power of Christ in some part Therefore the Euangelist doth confesse that the minde of man is blinded so that it may rightly be iudged to be ouerwhelmed with darknesse For he might vse a more milde worde and say that the light is obscure and mistie but his meaning was more plainly to expresse how miserable our estate is after the fal of the first man And whereas he affirmeth that the light shineth in the darkenes that doth no whit appertaine vnto the commendation of nature being corrupted but rather it taketh away all cloke of ignorance And the darkenes comprehended it not Although the sonne of God did alwayes inuite men vnto himselfe by this small light which remaineth in vs as yet yet the Euangelist saith that this thing had no good successe because in seeing they saw not For since the time that man was estranged from God ignorance doth so oppresse ouerwhelme his minde that what light soeuer remaineth in it it lyeth without effect being choked vp And this thing is proued by dayly experience For whosoeuer they be that bee not regenerate by the spirite of God seeing that they excell in some reason they do manifestly declare that man is not only created to breath but to vnderstand But yet they come not vnto God by this leading of their reason nay truly they doe not so much as come towarde him so that all their vnderstanding is nothing els but meere vanitie Whereupon it followeth that man is altogether destitute of saluation vnlesse God put to his helping hande againe for when as the sonne of God doth powre out his light into theÌ„ yet are they so dull that they caÌ„not coÌ„prehend froÌ„ whence that light coÌ„meth but being carryed away with dotings vaine imaginations they become altogether foolish That light which remaineth as yet in the corrupt nature hath two principall partes For there is some seede of religion ingendered in all men secondly there is ingrauen in their consciences a difference betweene good and euill But I pray you what fruit ariseth heereof saue this that religion doth degenerate into a thousande monsters of superstitions and the conscience ouerthroweth all iudgement so that it maketh a mixture of vice and vertue To be briefe naturall reason will neuer bring men vnto Christ Nowe in that they are furnished with wisedome to gouerne the life in that they are borne vnto excellent artes and learning all that likewise doeth vanish away without fruite Furthermore wee muste note that the Euangelist doeth onely speake of naturall giftes and doth not as yet touch the grace of regeneration For there are two distincte vertues in the sonne of God the former whiche appeareth in the creation of the worlde and order of nature the other whereby hee renueth and restoreth nature when it is decayed As hee is the eternall worde of God the world was created by him through his power all things retaine the life which they haue once receiued man was adorned especially with that excelleÌ„t gift of vnderstanding and although by his fall hee haue lost the light of vnderstanding yet he seeth and vnderstandeth as yet so that that is not quite abolished which hee hath naturally by the grace of the sonne of God Yet because hee darkeneth that light which remaineth as yet in him with his blockishnesse and frowardnesse it remaineth that the sonne of God take vppon him a new office that is of a Mediatour that hee may reforme builde vp again with the spirit of regeneration man being lost and destroyed Therefore they play the Philosophers
preposterously and out of due time who referre this light whereof the Euangelist maketh mention vnto the Gospel and doctrine of saluation 6 There was a man sent from God whose name was Iohn 7 This man came for a testimonie that he might testifie of the light that all men might beleeue through him 8 He was not the light but that he might testifie of the light 9 Hee was the true light whiche lighteneth euery man whiche commeth into the worlde 10 He was in the worlde and the worlde was made by him and the worlde knew him not 11 He came into his owne and his owne receiued him not 12 But so many as receiued him he gaue vnto them power to be made the sonnes of God namely vnto those that beleeue in his name 13 VVho are borne not of blooddes neither of the will of the flesh neither of the will of man but of God 6 There was a man Now the Euangelist beginneth to intreate how the word of God was manifested in the flesh And least any man doubt that Christe is the eternall sonne of God he saith that hee was commended by the preaching of Iohn Baptist. For Christe did not onely shewe himselfe vnto men but hee would also bee made knowen by the testimony and doctrine of Iohn Yea God the father sent this witnesse before his Christe to the ende all men might the more easily receiue the saluation offered by him Yet this may seeme an absurd thing at the firste blushe that another shoulde beare witnesse with Christe as if hee needed the same But he affirmeth that he seeketh not the testimonie of man The answeare is easie and knowen that he was ordeined a witnesse for our cause and not for Christes sake If any man obiect that the testimony of man is to weake to prooue Christ to be the sonne of God we haue heere likewise an answere in readinesse that Iohn Baptist is not cited as a priuate witnesse but as one who being indued with diuine authoritie doth beare the person rather of an angell then of man Therefore hee is not adorned with the titles of his owne vertues but with this one thing that he was the Embassadour of God Neither doth it any whit hinder that the preaching of the Gospel was committed vnto Christe that hee might beare witnes of himselfe For the preaching of Iohn did tend to this ende that they might take heede to the doctrine and myracles of Christe Sent of God Hee doth not confirme the calling of Iohn but doth only make mention thereof by the way This is not sufficient for the certaintie seeing that many running of their owne accord doe boast that they are sent of God but the Euangelist being about to speak more at large afterwarde of this witnesse he thought it sufficient to vtter in this one word first that he came not but at the coÌ„mandement of god Wee shall afterwarde see howe he doth affirme that God was the authour of his ministery Nowe we must note which thing I haue touched heeretofore that that is required in all the Teachers of the church which is spoken of Iohn that they be called of God that their authoritie to teach may be grounded no other where saue onely in God alone Hee expresseth his name not onely to point out the man but because it was giuen him by the thing it self For without doubt God had respect vnto the function whereunto he assigned Iohn when hee commaunded by the Angel that hee should be so called that all men might thereby knowe that he was a preacher of the grace of God For although Iehocanan may be taken passiuely and so be referred vnto the person because Iohn was acceptable in the sight of God yet notwithstandyng I doe willingly referre it vnto the fruite whiche other men shoulde receyue by him 7 Hee came for a witnesse He setteth downe briefly the end of his callyng namely that he myght prepare a church for Christ like as whilest he did inuite all men vnto Christ hee did sufficiently declare that hee came not for his owne cause And Iohn had so little neede of commeÌ„dation that the Euangelist teacheth vs that he was not the light least his immoderate brightnesse doe darken the glory of Christe For some there were who did cleaue so fast vnto him that they did neglect Christ. Like as if any man being astonied at the beholding of the morning do not vouchsafe to turne his eyes vnto the Sunne Furthermore wee shall see by and by in what sense the Euangelist doeth take this worde light All the godly truly are light in the Lorde because being lightned by his spirite they doe not only see for themselues but doe also direct other men by their example into the way of saluation The Apostles are also properly called the light because they carry the light of the gospel which is able to driue away the darknesse of the worlde But the Euangelist intreteth in this place of the only and eternall fountain of illumination as he doth by and by more plainely declare 9 Hee was the true light The true light is not set against the false but the meaning of the Euangelist was to distinguish Christ from all other least any man should think that this was common to him with the Angels or men that hee is called the light Furthermore there is this difference that whatsoeuer is light in heauen or earth it borroweth the light which it hath of some other but Christ is the light which shineâ—h of it self and by it selfe and secondly which lightneth the whole world with his brightnes so that there is no other beginning or cause of brightnesse any where els Therefore he calleth it the true light whereto it is proper by nature to shine VVhich lighteneth euery man The Euangelist standeth chiefly vpon this point to proue and teach that Christe is the light by y â— effect which euery one of vs feeleth in himself He might haue disputed more subtilly that Christe as the eternall light hath brightnes ingrafted in himselfe and doth not set the same from any other but he doth rather reclaime vs vnto the experience which all of vs haue For seeing that Christ doth make vs all partakers of his brightnesse wee must confesse that this honour is proper to him alone to bee called the light But this place is commonly expounded two wayes For certaine do restraine the vniuersall note vnto those who being regenerate by the spirit of God are made partakers of the liuely light Augustine induceth the similitude of a schoolemaster who being but one if he haue a schoole in a Citie hee shall bee called the master of all although many doe not come to the schoole Therefore they take this saying comparatiuely that all men are lightned by Christ because no man can boast that hee did get the light of life by any other meanes saue onely by his grace But seeing the Euangelist putteth in all men generally who come into this worlde
conscience not only the grace of adoption but also the newnesse of life and other giftes of the holy Ghoste For seeing that faith doeth receiue Christe as it is saide it bringeth vs after a sort into the possession of all his good giftes So that according to our sense we begin not to be the children of God vntyl such time as we haue faith And if sobeit the inheritaunce of eternall life be the fruite of adoption wee see howe the Euangelist ascribeth all our saluation to the grace of Christe alone And surely howe narrowly soeuer men doe sift themselues they shall finde nothing meete for the children of God but that which Christe hath bestowed vpon them 14 And the woorde was made fleshe and dwelt amongest vs and wee sawe the glory of it as the glory of the only begotten of the father ful of grace and of truth 14 And the worde was made flesh Nowe he teacheth after what sort Christe came whereof he made mention namely that hauing put on our flesh he shewed himselfe openly to the worlde And although the Euangelist doth briefly touch this vnspeakeable secrete and mysterie that the sonne of God did put on mans nature yet is this breuitie merueilous plaine Certaine foolishe fellowes doe heere delude and toye with friuolous shiftes that it is saide that the woorde was made fleshe because God did sende his sonne into the worlde being made man as hee had conceiued in his minde As if that worde were a shadowish vaine conception of the minde But wee haue shewed that the true person in the Essence of God is expressed in this worde Moreouer the worde fleshe is of greater force to expresse his minde then if hee had saide that he was made man His meaning was to shew vnto howe vile and base an estate the sonne of God came downe from the highnesse of his heauenly glory and all for our sake VVhen as the Scripture speaketh of man contemptuously hee calleth him fleshe Therefore albeit there is so great difference betweene the spirituall glory of the woorde of God and the rotten dregges of our fleshe yet notwithstanding the sonne of God did abase hymselfe so muche that hee tooke vpon him this flesh which is subiect to so great miserie But flesh is not takeÌ„ in this place for the corrupt nature as Paule doth oftentimes take it but for the mortal man although it doth by contempt signifie his frayle brittle nature Psalme 78. 39. Hee remembred them because they are fleshe Isay. 40. 6. All fleshe is grasse and in suche like places Yet must we note herewithall that this is a kinde of speeche wherein is Synechdoche because the inferiour parte comprehendeth the whole man Therefore did Apolinaris dote who feigned that Christe did take vpon him the body of man only without the soule for wee may gather out of infinite testimonies that hee was no lesse indued with the soule then with the body And when the scripture calleth men fleshe it doth not therefore depriue them of soules Therefore the sentence is plaine that the word which was begotten of God before the beginning of the worlde and whiche did alwayes abide with the father was made man In this poynt of faith wee must chiefly holde two thinges that the two natures in Christ dyd so growe togeather into one person that one and the same Christe is very God and man And the other that the vnitie of the person doth no whit let but that the natures may remaine distinct so that the diuinitie doth retaine whatsoeuer is proper to it and that the humanitie hath also seuerally whatsoeuer belongeth to it Therefore whensoeuer Satan did goe about by heretikes to ouerthrowe sounde doctrine with diuers dotings hee alwayes brought in the one of these errors eyther that Christ was the sonne of God and of man so confusedly that neyther his diuinitie remained in hym neyther was he coÌ„passed about with the true nature of maÌ„ or els that he was so clothed with the fleshe that hee was as it were double and had two natures Thus dyd Nestorius in times past plainely confesse both natures but hee made one Christe God and another man On the contrarie when Eutiches did acknowledge one Christ to be the sonne of God and of man he left hym neither of the two natures but feigned that they were both mixed together And Seruetus at this day feigneth with the Anabaptists such a Christe as is confusedly coÌ„pounded of a double nature as a diuine man In woorde hee affirmeth that hee is God but if you receiue his vaine glosses the diuinitie was turned for a time into the humaine nature and nowe againe is the humane nature swallowed vp of the diuinitie The wordes of the Euangeliste serue fitly for the refuting of both these sacriligies VVhen hee saith that the worde was made fleshe the vnitie of the person is plainely gathered hence for it is not meete that there shoulde bee another man now beside him who was alwayes very God seeing that it is said that that God was made man Againe seeing that this woorde woorde is attributed distinctly vnto Christe as hee is man it followeth that Christe ceased not to bee that which he was before wheÌ„ he was made man and that there was nothing altered in that eternall essence of God which put vpon it fleshe Finally the sonne of God began to bee man in suche sorte that notwithstandynge hee is as yet that eternall woorde whiche hath no beginnyng of time And dwelt They that expounde that the fleshe was vnto Christe as an house they doe not vnderstande the meaning of the Euangelist For doubtlesse he doth not here assigne vnto Christe a perpetuall abiding amongst vs but he saith that he was conuersant amongest vs for a season For the word escenâ—sen which hee vseth is fet from tabernacles Therfore it doth signifie nothing els saue this y t Christ did execute that functioÌ„ vpon earth which was inioyned him or that he did not appeare one moment onely but that he did abide amongst men vntil such time as he did finish the course of his office But heere may a question be moued whether he doth speake of men in generall or of himselfe alone and the other Disciples who sawe that with theyr eies whiche hee saith I doe rather allowe this latter for hee addeth by and hy And wee sawe his glory For although the glory of Christe might haue beene seene of all men yet was it vnknowen to the greatest parte because of their blindnesse only a fewe saw this manifestation of his glory whose eyes the holy spirite did open The summe is that Christ was so knowen as he was man that he shewed in himselfe some farre greater and more excellent thing VVhereupon it followeth that the maiestie of God was not extenuated although it were compassed about with the flesh it laide hid indeede vnder the humilitie of the fleshe yet so that it sent foorth the brightnesse thereof As is not in this
the worship of God was in such sort spirituall vnder the law that yet notwithstanding being intangled in so many external ceremonies it did seeme to smell of some carnall and earthly thing Therefore Paule calleth the ceremonies the flesh and the beggerly elemēts of the world In like sort the Authour to the Hebrewes saith that the old sanctuarie with his appurtenances was earthly Therefore we may fitly say that the worship of the law was in his substance spirituall in respect of the forme it was after a sort carnall and earthly For all that way was shadowish the truth whereof appeareth now plainely Nowe we see wherein the Iewes did agre with vs and wherein they did dissent from vs. God would in all ages be worshipped with faith prayers thansgiuing purenesse of heart and innocencie of life neyther was he euer delighted in any other sacrifices but there were in the lawe diuers additions so that the spirite and truth did lye hid vnder diuers shadowes but now the veile of the Temple beeing rent there is nothing obscure or couered VVe haue indeede at this day certaine externall exercises of godlinesse whereof our ignorance hath neede but suche is their meane and sobrietie that they doe not darken the plaine truth of Christ. Finally we haue that plainely expressed which was shadowed vnto the fathers And this difference was not only confounded in time of poperie but quite ouerthrowen For there is no lesse thicknesse of shadowes there then there was in times past in time of Iudaisme But it cannot be denied that Christe doth here put a manifest difference betwene vs and the Iewes Out at what starting holes soeuer they seeke to escape it is manifest that we are only vnlike to the fathers in the externall forme because that they worshipping God spiritually were tyed to ceremonies which were abolished by the cōming of Christ. Therfore so much as in them lyeth they spoyle the Church of Christe of his presence whosoeuer doe burthen the same with an immoderate companie of ceremonies Neither doe I passe for these vaine colours that many of the common people haue as great neede of such helpes at this day as they had in times past amongest the Iewes For wee must alwayes respect after what sort the Lord would haue his Church to be gouerned because he alone knoweth best what is expedient for vs. And it is certayne that nothing is more contrary to the order which God hath appoynted then the grosse and twice carnall pompe which reigneth in papistrie The shadowes of the lawe indeede did couer the spirite but these visares doe altogether disfigure him VVherefore wee must in no case winke at such filthie and vnseemely corruptions Howsoeuer craftie men or those who are too fearefull to correct vices doe obecte that these are thinges indifferent and that therefore they are indifferētly to be taken truly it is not tollerable that the rule which Christ hath prescribed should be violated The true worshippers Christ seemeth briefly by the way to touche the stubbor nesse of many whiche brake foorth afterwarde For we know how stoutly the Iewes did defend the ceremonies whereunto they were accustomed Although this sentence reacheth further For seeing that he knew that the worlde would neuer be free from corruption therefore he separateth the true and right worshipers from the peruers and feigned VVith which testimonie being furnished let vs not doubt to condemne the Papistes in al their inuentions and to contemne their reproches For what need haue we to feare when we heare that this bare and plaine worship doth please God which the papistes doe contemne because it is not full stuffed with ceremonies And what doth the vaine pompe of the fleshe profite them whereby as Christ doth testifie the spirit is extinguished It appeareth plainly by that which goeth before what it is to worship God in spirite and truth namely taking away the shadowes of the olde rites simply to retaine that which is spirituall in the worship of God For the truth of Gods worship consisteth in the spirite the ceremonies they were a certaine accidentall thing And heere we must note againe that truth is not compared with lying but with the externall accession of figures so that the substance of the spirituall worship is pure and plaine as they say 24 God is a spirite This is a confirmation drawen from the verie nature of God Seeing that men are flesh it is no maruell if those thinges please them which are aunswerable to their nature Hereupon it commeth to passe that they inuent manie things in the worship of God whiche being full of vaine boasting haue in them no soundnesse But it is meete for them first of all to weigh this throughly that they haue to do with God who doth no more agree with the flesh then fire with water This one cogitation only ought to suffice to bridle the wantonnesse of our wit when as we are occupied about the worshipping of God that hee is so vnlike vnto vs that those thinges which please vs doe most of all displease him But admit hypocrites be so blinded with their pride that they are not afraide to make God subiect to their will or rather luste yet let vs know that this modestie hath not the lowest roome in the worship of God howsoeuer we thinke it pleaseth according to the flesh Furthermore because we cannot ascend vnto his hignesse let vs remēber that we must fet a rule out of his word wherby we may be directed The fathers doe oftentimes cite this place against the Arrians to proue the diuinitie of the spirite but it is falsly wrested thyther because Christ doth in this place simply affirme that his father is of a spirituall nature and that therefore he is not moued with friuolous thinges as men are wont by reason of their lightnes 25 The Mesiias shall come Although religion was vncleane and mixed with many errors amongest the Samaritanes yet were there certaine groundes which were taken out of the lawe imprinted in their mindes as was this of y e Messias And it is likely that seeing that the woman did gather out of Christ his wordes that there was an vnwonted kinde of change at hande which shoulde befall the Churche of GOD shee did straightway call to minde Christ vnder whom they hoped for a perfect manifestation of all thinges VVhen she saith that the Messias shal come she seemeth to speake of a time that was nigh at hand And truly it appeareth euery where by many arguments that the mindes of all menne did then wayte for the cōming of the Messias who should restore things which were miserablie destroyed and gone to decay This is out of doubt that the woman preferreth Christ before Moses and all the prophetes in the office of teaching For she comprehendeth three thinges in a few wordes First that the doctrine of the law was not altogether perfect but that there were only rudiments deliuered there For vnlesse there had been a
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
infidelitie that the truth of God being as it were written in tables is yet of no credite amongest them Chap. 6 1 AFterwarde went Iesus ouer the Sea of Galilee which is called Tyberias 2 And there followed him a great multitude because they sawe his myracles which hee did vpon those that were diseased 3 And Iesus went vp into the mountaine and sate their with his disciples 4 And Easter a feast day of the Iewes was neere 5 Therefore when Iesus had lift vp his eyes and sawe that a great multitude came vnto him hee saieth vnto Phillip VVhence shall wee buse bread that these may eate 6 Furthermore hee saide this trying him for hee himselfe knewe what hee would doe 7 Phillip answered him two hundred pennie woorth of bread are not sufficient for them that euerie one of them may take a little 8 One of his disciples said vnto him Andrew Simon Peters brother 9 Heere is a lad that hath fiue barly loues aâ—d two little fishes but what are these amongest so many 10 And Iesus said Make the men sit downe And there was much grasse in that place Therefore the men sate down in number about fiue thousand 11 And Iesus tooke the loaues and hauing giuen thankes hee gaue to the disciples and the disciples to them that were set down and in like sort of the fishes so much as they would 12 And after they were satisfied he said vnto his disciples Gather the fragments which remaine that nothing bee lost 13 Therefore they gathered them togeather and they filled twelue baskets with the fragments which remained of the fiue barly loaues to those that had eaten 1 Afterward went Iesus VVheras Iohn is wont to gather the wordes and deedes of Christe which the other three had passed ouer in this place he repeateth an historie of a myracle which they had set downe contrary to his custome but he doth this for a certaine purpose that he may thence passe ouer vnto Christe his sermon which hee made the day following in Capernaum because they were matters which were ioyned together VVherefore although the other haue this narration aswel as he yet hath it this peculiar thing that it tendeth to another end as we shall see Some say that this was done anone after the death of Iohn Baptist by which circumstance of time they note the cause of the departure of Christe For so soone as tyrants haue their handes once imbrewed with blood they waxe more cruell euen as the distemperature of drinking doth make drunkeÌ„ men more thristie Therfore Christ his meaning was to pacifie the furie of Herod with his absence Hee taketh the sea of Galilee for the lake Genesara VVhen he saith that it was called Tyberias he doth better expresse the place whyther Christe went Neither was all the lake thus called but only a part thereof which was neere to the banke whereon Tyberias stood 2 There followed him a great multitude because Hereupon followed such desire to follow Christe that so soone as they had seene his power in myracles they were persuaded that he was some great Prophet and sent of God And here the Euangelist passeth ouer that whiche the other three recite that a part of the day was spent in teaching and healing the sicke and that when it was now almost Sunne set he was requested by his disciples that he would send the people away For it was sufficient for him to gather the summe briefly that vpon this occasion he might leade and bring vs vnto the rest of the text which shall follow afterwarde And here we see first of al how desirous the people was to heare Christ that hauing all of them forgotten themselues they doe quietly waite for the night in a desert place VVherfore our dulnes or rather sluggishnes is so much the more vnexcuseable seeing that we are so far froÌ„ preferring the heauenly doctrine of Christ before the care of hunger that euery little let doth call vs away from meditating vpon eternall life Yea it falleth out very seldome that Christe findeth vs free from the hinderaunces of the world VVe are all of vs so far from following him into a desart mountaine that there is scarse one amongst ten y t can afoord to receiue him at home amidst all commodities And although this bee a common disease throughout all the world yet is it certaine that no man is apt for the kingdome of God but he that can learne to desire the foode of the soule more earnestly hauing shaken off suche daintines then that his belly shal be any let vnto him And because the flesh doth alwayes pricke vs forward to seeke the commodities thereof wee must also note this againe that Christ doth willingly take care for those who neglect themselues Neither doth he wait and stay vntill such time as being hungrie they crie that they perish through pouertie and that they haue no meat but he prepareth meate for them before he is requested Some man will say that this is no continual thing because we do oftentimes see that the godly whilest that they are vtterly addicted vnto the kindome of God do yet hunger and almost pine away through hunger I answer that although Christ will proue our faith pacience by this meanes yet doth he behold from heauen our pouertie and is carefull to help the same so far foorth as is expedient for vs and in that he helpeth not the same by by I answere that he doth that for good cause though the same bee hidden from vs. 3 He went vp into a mountaine VVithout doubt Christ sought som secrete and by place vntill the feast day of Easter therfore is it said that he sate downe in the mountaine with the disciples Hee tooke such counsell according to man but in the meane season the counsel of God was otherwise which he did willingly obey Although therfore he did eschew the sight of men yet doth he suffer himselfe to be brought foorth as it were into a most famous theater by the hand of God For there was greater resort in the desart mountaine then in some populous citie his fame also became greater by reason of the myracle then if hee had stand in the midst of the market of Tyberias wherfore we are taught by this exaÌ„ple so to take counsel concerning things present that if so be it they fall out otherwise then we thought we be not sory that God is aboue vs who can order all things by his will 5 He saith vnto Phillip The rest say that that which wee doe in this place reade to haue been spoken to Phillip alone was spoken to them all but in that there is no absurditie For it is likely that Phillip spake as all of them thought therfore Christ answereth him peculiarly Like as immediately after he bringeth in Andrewe speaking whereas the other doe assigne the speech vnto them all together He tryeth the disciples in the person of Phillip whether they did looke for such a
grosse affection when as they desire to haue such a messias as will feede them And whereas they doe highly extoll the grace of God in Manna they doe it craftile that by that meanes they may suppresse the doctrine of Christe wherein he did condemne the immoderate desire of the corruptible meate For on the the other side they set against it the gorgeous title wherewith Manna is adorned when as it is called the heauenly bread But the spirite doth not therefore call Manna honourablie the bread of heauen to this end as if God in feeding his people as an heard of swine did giue them no more excellent thing Therfore they haue no excuse when as they doe nowe wickedly refuse the spirituall food of the soule which is now offered vnto them 32 Verily verily I say vnto you Christ seemeth to denie that which was cited out of the Psalme yet doth hee speake only by way of comparison Manna is called the bread of heauen but for nourishing the bodie but that is counted truly and properly the heauenly bread which is the spirituall food of the soule Therefore in this place he setteth the worlde against heauē because the vncorruptible life is only to be sought in the kingdome of God The truth is not set against figures in this place as oftentimes els where but Christ respecteth what is the true life of man namely whereby he differeth from bruite beastes and whereby he excelleth all creatures VVhen he addeth afterward My father giueth you it is as much as if he should haue said the Manna whiche Moses gaue vnto your fathers brought not the heauenly life but now is y ◠heauēly bread indeed offred you He calleth the father y e giuer of this bread but his meaning is that it is giuen by his hande So that the opposition is not referred vnto God Moses but vnto Christ Moses And Christ doth rather make the father the giuer of this gift then himselfe that he may purchase more reuerence as if he should say acknowledge me to be the minister of God by whose hand hee will feede your soules vnto eternall life Againe this seemeth but a little to agree with Paule his doctryne For Paule calleth Man the spirituall meate I aunswere that Christ speaketh according to their capacitie with whom he hath to doe neither is this any strange thing in the scripture VVe see how Paule himselfe disputeth diuersly concerning circumcision VVhen he intreateth of the institution he confesseth that it was the seale of faith whilest that hee contendeth with the false Apostles he maketh it rather the seale of the curse and that according to their meaning Let vs consider what was obiected to Christe namely that hee is not proued to bee the Messias vnlesse he giue vnto those that be his bodily foode Therfore he declareth not what thing Man did prefigure but saith plainely that that was not the true bread wherewith Moses fead their bellies 33 For this is the bread of God Christ reasoneth from the definition vnto the thing defined negatiuely on this wise that is the heauenly bread which came downe from heauen to giue life vnto the world there was no such thing in Man therefore it was not the heauenly bread And in the meane while hee confirmeth that which he said before namely that he was sent of the father y t he might feed men far more excellently then did Moses Man truly came downe from y e visible heauen that is frō the cloudes but not from the euerlasting kingdome of God from whence life floweth vnto vs. But the Iewes vnto whom Christ speaketh did looke vnto no higher thing saue that their fathers bellies were wel filled and stuffed in the desert Hee calleth that the bread of God now which he called before the bread of heauen not that the bread wherewith we are fedde in this life commeth from any other saue only from God but because that is counted the bread of God which quickeneth the soules vnto blessed immortalitie This place teacheth that all the worlde is dead to God saue only in asmuch as Christe doth quicken it because life shall bee found no where els saue only in him In the comming downe from heauen we must note two thinges namely that in Christ we haue a diuine life because he came frō God that he might be vnto vs the authour of life secondly that life is neere vnto vs so that wee neede not to flie vppe aboue the clowdes or sayle ouer the Sea For Christ came downe vnto vs for that cause because no man coulde goe vp 34 Therfore they said vnto him Lord alwayes giue vs this bread 35 Iesus said vnto them I am the bread of life he that commeth vnto me shall 〈◊〉 be an hungred and he that beleeueth in me shall neuer thirst 36 But I haue saide vnto you that you haue also seene mee and you beleeue not 37 VVhatsoeuer the father giueth me it shall come vnto me and him that commeth vnto me will I not cast out 38 Because I came downe from heauen not that I might do my will but his will 〈◊〉 sent me 39 And this is his will that sent me of the father that whatsoeuer hee hath giuen me I should not loose of it but shoulde raise it vp in the last day 40 And this is his will that sent mee that whosoeuer seeth the sonne and beleeueth w t him he may haue eternall life and I will rayse him vp in the last day 34 Alway giue vs. Vndoubtedly they speake tauntingly that they may accuse Christe of vanitie because hee doth boast that he giueth the bread of life So miserable men whilest that they refuse the promises of God being not contented with this one euill they make Christ giltie of theyr infidelitie 35 I am the bread of life Hee teacheth first that the bread is present which they did aske in mockage then afterward he chideth them Furthermore he began with doctrine that he might the better declare that they were giltie of vnthankfulnesse And there are two partes thereoft because he sheweth whence we must set life and how we may enioy the same VVee knowe what caused Christe to vse these Metaphors namely because there was mention made of Manna and the dayly foode But notwithstanding this figure is more fit to teache the ignoraunt withall then a plaine kinde of speech VVhen as wee eate bread to nourishe our bodies withall both our infirmitie and also the strength of Gods grace doth the better appeare then if God did instill his secret power to nourishe the body without bread So an institution taken frō the body to the soule causeth the grace of Christ to be the better felt For when we heare that Christ is the bread which our soules must eate this pearceth farther into our soules then if Christe shoulde say simplie that he is our life Notwithstanding we must note that the liuely force of Christe is not expressed by the worde bread
is of God he hath seene the father 47 Verilie verilie I say vnto you hee that beleeueth in mee hath eternal life 48 I am the bread of life 49 Your fathers did eate Manna in the wildernes and died 50 This is the bread which came downe from heauen that some man may eat therof and not die 51 I am the liuely bread which came downe from heauen if any man shall eate of this bread he shall liue for euer and the bread which I will giue is my flesh which I will giue for the life of the world 46 Not that any man As hee hath hytherto commended the grace of his father so he doth call backe the faithful vnto himselfe alone For both these must bee ioyned togeather that there can no knowledge be had of Christ vntill the father doe illuminate with his spirite those who are naturally blinde and that it is but all in vaine to seeke God vnlesse Christ go before because the maiestie of God is higher then that mans wit and senses can reach vnto it Yea that shal be a deadly dungeon which shal be thought to be the knowledge of God without Christe VVhen he saith that he alone knoweth the father his meaning is that this office appertaineth vnto him properly to declare him vnto mē who is otherwise hidden 47 Hee that beleeueth in mee This is the exposition of the sentence next going before For we are taught in these wordes that we doe then knowe God when we beleeue in Christe For we doe then begin to see the inuisible God as it were in a glasse or in a liuely expresse Image Therefore accursed be that which is set before vs concerning God vnlesse it direct vs vnto Christ. I haue before declared what it is to beleeue in Christ for we must not imagine any confused or vaine faith whiche may spoyle Christ of his power suche as is amongst the Papists who doe beleeue so much of Christ as pleaseth them For we doe therefore obtain life by faith because we know that all the partes of life are conteined in Christe VVhereas certaine doe gather out of this place that to beleeue in Christ is as much as to eate Christ or his flesh it is not firme enough For these two thinges doe differ as the former and the latter as to come vnto Christ and to drinke him for comming vnto him goeth before I graunt that we doe eate Christ only by faith but the reason is because we doe receiue him by faith that he may dwell in vs and that we may be partakers of him and so be one with him VVherfore eating is an effect or worke of faith 48 I am the bread of life Besides that which he said before that hee is the liuely bread wherewith our soules are fed to the ende he may the better amplifie that he doth also repeat the opposition of this bread and the old Manna together with a comparison of men Your fathers saith he eate Manna c. He saith that Manna was vnto their fathers fraile food which did not deliuer them from death Therefore it followeth that the soules doe finde meate no where els saue in him wherby they may bee fed vnto the spirituall life Furthermore we must remember that which I saide in another place that he doth not in this place speake of manna as it was a secrete figure of Christ for in that respect Paule calleth it spirituall meate but we haue said that Christe doth attemper and applie his speech vnto his hearers who being only carefull for the feeding of the bellie did looke vnto no higher thing Therefore hee doth for good causes affirme that their fathers were dead that is suche as were in like sort addicted to the bellie And yet notwithstanding hee inuiteth them to eate when he saith that he came that some man might eate For this speech importeth as muche as if he should say that hee is readie for all who wyll only eate Vnderstande that none of those who haue once eaten Christ doe die because the life which he giueth vs is neuer put out as it is in the fift Chapter 51 I am the liuely bread He doth oftentimes repeate the same thing because there is neither any thing more needefull to be knowen and euery man doth perceiue for his owne part how hardly wee doe beleeue it and howe easily and quickly we doe forget it VVe do all desire life but we doe wander frowardly and foolishly through by wayes in seeking the same the greatest sort doth lothsomely refuse it when it is offered vnto them For who is he that doth not feigne vnto himselfe life without Christe And howe many are there whom Christe alone can satisfie Therefore it is no superfluous repetition whilest that Christe doth so often affirme that he alone is sufficient to giue life For he doth challenge to himselfe alone the tytle of bread that hee may plucke out of our myndes all feygned hopes of liuing Hee doth now call that the liuing bread which he called before the bread of life in y ◠same sense wherein he called it liuely Hee doth oftentimes make mention of comming downe from heauen because the spirituall and vncorruptible life shall not be found in this worlde the shape whereof passeth and vanisheth away but only in the heauenly kingdome of God So often as he putteth in the worde eate he exhorteth vs vnto faith which only maketh vs to inioy this bread vnto life And that not in vaine because there are but a few who can vouchsafe to reach foorth their hande that they may put this bread to their mouth yea when the Lord doth euen reach it vnto their mouth there are but few that can tast it but som do gorge thēselues with winde othersome being like to Tantalus being nigh vnto the meate it selfe are through their sluggishnes hungrie The bread whiche I will giue Because that secret force of giuing life wherof he spake might bee referred vnto his diuine essence he doth now discende vnto the seconde degree and teacheth that that life consisteth in his fleshe that it may bee drawen thence Truly it is a wonderfull purpose of God that hee hath set before vs life in that fleshe wherein was the only matter of death before And so by this means he prouideth for our infirmitie whi lest that he doth not call vs aboue the cloudes to inioy life but sheweth the same vpon the earth as if he did lift vs into the hidden places of his kingdome In the meane season correcting the pride of our nature hee alloweth the humilitie and obedience of faith whilest that he commaundeth those who will craue life to rest and stay in his flesh being to see to contemptible But it is obiected on the contrarie that the flesh of Christ cannot giue life which was both subiect to death and is not now of it selfe immortall secondly that this doth not agree with the nature of flesh to quicken the soules I answere
despice him therefore For such is the vnthankfulnes of men that they doe alwaies willingly find matter to erre in esteeming the workes of God If God doe worke by ordinarie meanes and by a common way as they say these meanes which appeare vnto the eyes doe hinder vs like vailes from seeing the hand of God therefore we acknowledge nothing then but that which is humaine But and if the vnwonted power of God doe appeare aboue both the order of nature and the meanes which are commonly knowen we are astonied that passeth away as a dreame which should haue moued al our senses throughly For which is our pride wee make no account of that the reason whereof doth not appeare This was a merueilous token of the grace and power of God that Christ being taught of no master did yet notwithstanding excell in the excellent knowledge of the scripture yea he that was neuer a scholler was a most excellent teacher master And for this cause do the Iewes despice the grace of god because it doth exceede their capacitie Therefore being admonished with this example let vs learne to vse greater reuerence in weighing the workes of God then we are wont 15 My doctrine is not mine Christ telleth the Iewes that that whiche was vnto them an offence is rather a ladder which ought to carry them vp to behold the glory of God as if he shold say VVhen as you see a teacher that is not trayned vp in the schoole of men confesse that hee is taught of God For the heauenly father would therfore rather haue his sonne to come out of a carpenters shop then out of the schooles of the Scribes to the ende the beginning of the Gospell might be more famous least any man shoulde thinke that it was forged vppon earth or least any man shoulde feigne that man is the authour thereof So likewise Christe did choose to himselfe ignorant men and idiots to be his Apostles and he suffered them to continue in grosse ignorance three yeeres that being taught in one moment he might bring them foorth as newe men and consequently as angels which came downe from heauen In the mean season Christ sheweth from whence we must set the authority of the spirituall doctrine namely frō god alone And wheras he denieth y t the doctrin which is his fathers is his he hath respect vnto the capacitye of the auditorie therein who had no higher opinion of him but that he was a man Therefore by a concession or graunting he suffereth himselfe to be thought so to differ from the father that notwithstanding he speaketh nothing but that which he commaunded The summe is that that which he teacheth in his fathers name is not mans neither did it proceed from man that it may be freely contemned VVee see with what argumeent he winneth authoritie to his doctrine namely by referring it vnto god the author therof VVe see also by what right reason hee desireth to bee heard namely because hee is sent of his father to be a teacher Therefore it is meete that hee haue both these whosoeuer doeth take vppon him the office of teaching and will be beleeued 17 If any man will A preuention which cutteth of contrary obiections For seeing that he had there many aduersaries euerie man might easily murmur against him why doest thou tell vs of the name of God from whom we doe not acknowledge that thou camest VVhy doest thou enforce vpon vs that principle which we do not graunt vnto thee that thou teachest nothing but that which he commaundeth thee Therefore Christ gathereth here that right iudgement doeth flowe from the feare of God and reuerence therefore if they had their mindes framed vnto the feare of God they should easily know whether that be true or no which he preacheth VVherby he toucheth them also by the way For how commeth it to passe that they cannot discerne saue only because the chiefe point of vnderstanding faileth them namely godlinesse and the desire to obey God This sentence is chiefly to be noted Satan lyeth in wayte for vs continually and he setteth snares on euery side that hee may take vs by his subtiltie In this place Christ armeth vs very well to take heed that we may neuer be subiect to his seducings namely if we be readie to obey God he will not faile vs but will lighten vs with the light of his spirite that we may be able to discerne between truth and lying Therefore there is nothing which hindereth vs from iudging aright saue only because we are vnapt to be taught and stubborne and we are iustly punished for our hypocrisie so often as Satan doth delude vs. So Moses telleth vs that when as false Prophetes arise we are tempted prooued of the Lord because they shall neuer be deceiued that shal be of a right heart Heereby it appeareth how wickedly and foolishly many men doe keepe back themselues from all studie desire to learne with this feare whilest that they are afraid least they should erre as if it were spoken in vaine knock and it shall bee opened vnto you But let vs rather not doubt but bee fully perswaded that the spirite of discretion is giuen vs to be our continuall guide if we be wholy giuen to serue and obey God If other men be desposed to erre they shall at length perceiue how vaine the cloakes and colours of their ignorance are And truly whosoeuer doe doubt at this day and had rather nourish their doubting then either by reading or hearing earnestly to enquire where the truth of God is we see that these men doe carelesly contemne God in generall principles One man will say that he prayeth for the dead because distrusting his owne wit he dare not condemne that which wicked mē did inuent concerning Purgatorie In the meane season he will graunt himselfe libertie to play the whoremonger Another man will say that hee hath not wit enough to distinguish betweene the pure doctrine of Christe and the corrupt inuentions of men in the meane while hee will haue enough to steale and forsweare Finally all these men who will holde nothing who pretende the vayle of doubting in matters which at this day are called in question do bewray their manifest contempt of God in matters which are nothing darke Therfore there is no cause why wee shoulde marueile that the doctrine of the Gospel is at this day receiued of very fewe seeing that the feare of God is so rare in the worlde And in these words of Christ 〈◊〉 contained a true definition of godlinesse namely when as we are readie to follow the will of God with all our heart which no man can do vnlesse he do abandon himselfe in his owne conceit Or I speake of my selfe VVe must note how Christ woulde haue vs to iudge of euerie doctrine For he will haue vs to receiue that without doubting which is of God and doth freely permit vs to refuse y t which is
vs learne so to behold Christ being humble in y e flesh that this humilitie which is despised amongest the wicked may extoll vs vnto his heauenly glory So that Bethlehem where he should haue beene borne as he was man shall be vnto vs a gate through which we may goe in vnto the eternall God 28 Therefore Iesus cryed Hee inueigheth with bitter wordes against theyr rashnes because that pleasing themselues proudly in a false opinion they did exclude themselues from the knowledge of the truth As if he shoulde say whilest that you know all thinges you know nothyng And truly there is no worse plague then when as the confidence of that little knowledge which men haue doth make them so drunken that they doe carelesly reiect whatsoeuer is contrarie to their meaning Hee speaketh tauntingly when he saith Yee know mee and yee know from whence I am I came not of my selfe He setteth that which is true against the opinion which they had falsely conceiued as if he should say whilest that you haue your eyes fastened vpon the earth you doe also thinke that I am wholy subiect to these thinges and therefore you contemne me as a base start vp but God will testifie that I came from heauen Therfore howsoeuer you doe reiect mee God will indeede acknowledge that I am his He calleth God true in the same sense wherein Paule calleth him faithful If so be it saith he we be vnsaithful he continueth faithfull he cannot denie himselfe For his drift is this that there is no whit of the credite of the Gospell diminished howsoeuer the worlde doe goe about to supplant it that how much soeuer the wicked do pull from Christ yet doth he remaine perfect because the truth of God remaineth alwayes sound and like to himselfe Christ seeth that he is despised hee is so farre from yeelding that he doth rather couragiously tryumph against their mad arrogancie who set nothing by him It becommeth al the faithfull to be endewed with this inuincible and heroicall stoutnes Yea our faith shall neuer be firme stable vnlesse it set light by the frowardnes of the wicked when as they arise against Christe And 〈◊〉 doth especially become godly teachers trusting to this ayd to goe foreward in defending sound doctrine although the whole world say naâ— So Ieremie calleth God his promiser and reuenger because he is condemned as a deceiuer Thou hast deceiued mee O Lord saith he and I 〈◊〉 deceiued So Isaias being on euery side ouerwhelmed with slaunders reproches he flieth vnto this sanctuarie that â—e shall haue God the approuer of his cause So Paule being oppressed with vniust iudgements prouoketh them all vnto the day of the Lorde counting it sufficient to set God alone against the raging world VVhom yee know not His meaning is that it is no maruell if the Iewes know not him who know not God for this is the beginning of true wisdome to haue respect vnto God VVhen he doth attribute vnto him selfe the knowledge of God he giueth vs to vnderstand that hee is not extolled rashly vnto so great confidence And he teacheth vs by his example that we must not lightly thrust in the name of god that we may boast of our patron and the reuenger of our cause For there are many too bold in boasting of the authoritie of GOD yea there is nothing more readie and bold to reiect the iudgements of all men then frantike persons who make boast of their inuentions insteed of the oracles of God But we are taught by these wordes of Christ that we must take good heed of vaine and friuolous confidence and that then we must ualiantly resist men when as we know the truth of God throughly And he that is certainely persuaded that God is on his side there is no cause why he should feare the crime of insolencie in treading vnderfoote all the loftinesse of the world 29 Because I am of him Some there be that doe so distinguishe these two members that they referre the former vnto the diuine essence of Christe the other vnto the office inioyned him of his father which that be might take vpon him he clothed himselfe with mans flesh nature which although I dare not reiect yet I cannot tell whether Christe woulde speake so subtillie or no. I confesse indeede that the heauenly beginning and arising of Christ may bee gathered thence but yet this is no sufficient proofe of his eternall diuinitie againste the Arrians 30 Therefore they sought to catch him There wanted no will in them to hurt him nay no endeuour and they had strength sufficient VVhy then do they linger in so great heate as though their handes and theyr feete had been bound The Euangelist answereth Because his houre was not yet come VVherby he telleth vs that Christ was couered with his fathers ayde against their strength and furious force And he doth also preuent the offence of the crosse because there is no cause why wee should be troubled when as we heare that Christ was carryed away vnto death not at mans pleasure but because he was aypointed of the father to be such a sacrifice Hence may we gather a generall doctrine For howesoeuer we liue vntill a day yet the houre of euerie mans death is appointed of God It is an hard matter to beleeue that being subiect to so many casualties being laid open vnto so many iniuries layings in wayte of men and wilde beastes being inuironed with so manie diseases yet we are out of all daunger vnlesse it be when the Lorde will call vs away But we must striue with distrust and first of all wee must hold such doctrine as we heare in this place Secondly the ende thereof and the exhortation which is gathered thence that all cares being cast vpon God euery man doe serue in his vocation and that he bee not called away with any feare from his office Yet may no man passe his bounds For we must not go any farther trusting vpon the prouidence of God then God commaundeth 31 And manie of the companie beleeued on him and saide when Christ shall come shall he doe more myracles thâ—n this man doth 32 The Pharisees heard the companie murmuring thâ—se thinges about him and the Pharisees and Priestes sent ministers to take him 33 Therefore Iesus said vnto them yet a litle while am I with you and I go vnto him that sent me 34 Yee shall seeke mee and shall not finde mee and where I am you cannot come 35 Therefore the Iewes said amongest themselues whyther will he goe that we shall not finde him will he goe into the dispersion of the Greekes and teach the Greekes 36 VVhat speech is this that he hath said yee shall seeke me and shall not find mee and whither I goe yee cannot come 31 And many of the companie It might seeme that Christ preached vnto those which were deafe and altogether obstinate yet the Euangelist saith that there followed some fruite
Therefore howsoeuer some do fret some do mocke some do cauill diuers dissentions doe arise yet shall not the preaching of the Gospel be vnprofitable Therefore wee must sow the seed and suffer patiently vntill in tract of time the fruite doe show it selfe And here the worde beleeued is taken vnproperly because they did depend rather vpon y e myracles then leane vnto the doctrine neyther were they yet perswaded that Iesus was Christe but because they were readie to heare him and because they yeelded themselues vnto him as vnto a master to be taught such preparation of faith is called faith Therefore seeing that the spirite doth vouchsafe to giue such a small sparke of a good affection such an honourable title that ought to encourage vs to thinke that god accepteth faith how smal soeuer it be 32 The Pharisees hearde Hereby it appeareth that the Pharisees were bent to take all opportunities being placed as it were in scout watches least they should suffer Christ to come abrode In the former place the Euangelist nameth them only then afterward he adioyneth the priests vnto them a part whereof they were It is questionlesse that as they woulde be accounted the most zealous obseruers of the law so they did more sharply set themselues against Christ then all the rest But because so long as they were alone they were not able to oppresse Christ they referred the businesse vnto the whole order of the Priests So that they who did otherwise disagree amongest themselues doe nowe with one consent through the ayd of Satan conspire together against the sonne of God And seeing that the Pharisees were so hote and diligent to defende their tyrannie and corrupt state of the Church how much more feruent ought we to be in defending the kingdome of Christ As mad is the contention of y e Papists at this day to quench the Gospell In the meane season this is the worst that they doe not sharpen our studies with their example to sweat labor more couragiously in the defending of sound and godly doctrine 33 Yet a little Some there be that thinke that these wordes were spoken vnto the present assemblie of the people other some who think y t they were spoken vnto the ministers y t were sent to take Christ But I am certainly persuaded that Christ speaketh properly vnto his enemies which tooke counsel together to destroy him For he derideth their endeuours because they goe about all thinges in vaine vntill such time as the time appointed of the father be come And he casteth their stubbernesse in their teeth because they doe not onely refuse the grace offered vnto them but doe also furiously resist it and he doth also threaten them that it shal be taken away shortly VVhen he saith I am with you hee toucheth their vnthankfulnes that whereas hee was giuen them of the father whereas he descended from his heauenly glory whereas inuiting them vnto himselfe familiarly he desired nothing more then to be present with them yet were there but a few that did admit hym VVhen as he saith yet a little while he telleth them that God will not long suffer his grace to be so filthilie despiced And in the meane season hee giueth them to vnderstande that neither his life nor death are subiect to their will but that there is a time appointed him of his father which must be fulfilled I goe vnto him that sent mee In these words he doth testifie that he shal not be extinguished with death but that rather when as he shall put of the mortall body he shall declare by the most mightie triumph of his resurrection that he is the sonne of God As if he should say doe what you can yet shall yee neuer bring to passe but that my father shall receiue me into his heauenly glory after that I haue ended the embassage inioined me Therefore my estate shall not only remaine perfect after death but there is a farre better estate prepared for me then And hence may we gather a generall admonition for Christ is present with vs so often as he calleth vs vnto hope of saluation through the preaching of the Gospel For the preaching of the Gospell is not called in vaine the coÌ„ming downe of Christ vnto vs. If we take holde of his hand which he holdeth foorth vnto vs he will bring vs vnto the father and he will not only shewe himselfe nigh vnto vs so long as wee are straungers in the worlde but will dwell in vs continually But and if we doe neglect his presence hee shall be no whit impayred but when as he departeth from vs he shall leaue vs altogether aliaunts from God and life 34 Yee shall seeke mee and shall not finde me and where I am They sought Christ that they might put him to death Here Christ deceiueth them with the diuers significations of the word because it should shortly come to passe that they shoulde seeke him after another manner namely that they might finde some helpe and comfort in their miserable and decayed affayres As if he should say it troubleth you and you cannot suffer me to be present with you a small space but it shall come to passe shortly that you shall seeke me in vaine because beeing remoued farre from you not only in body but also in power I will behold your destruction But here may a question be asked what manner seeking of Christe this was seeing that it is manifest enough that Christ speaketh of the reprobate who were obstinate euen vnto the end in the reiecting of the gospel Some doe referre it vnto the doctrine because the Iewes in following the righteousnesse of workes amisse did not obtaine that which they would Many men doe vnderstand it of the person of the Messias that the Iewes being brought vnto extremitie shall seeke the Redeemer in vaine But I doe simplie interprete it that hereby are meant the sorrowfull sighings of the wicked whilest that being enforced with necessitie they after a sort haue respect vnto God But euen then in seeking they seeke not For vnbeliefe and stubbornnes doe driue them from God their heartes being as it were locked vp They would desire that God might be present to deliuer them but they stoppe the way before themselues with their want of repentance and the hardnesse of theyr hearte VVe haue an example in Esau who was not only sory because the birthright was gotten away from him but also fretting â—uming he breaketh out into furious indignation But in the meane season hee is so farre from the right kinde of seeking the blessing that he doth then make himselfe most vnworthie thereof God is wont to reuenge the contempt of his grace in the reprobate in such sort that being either sore punished or bound with the feeling of their miserie or being driuen into other straytes they complaine crie and howle but all in vain because being alwayes like to themselues they inwardly nourishe the same crueltie which
they had before neither are they carryed vnto god but they had rather haue him chaunged when as they cannot abolishe him Hence may we learne that we must receiue Christ in time whilest that he standeth as it were before vs least that the opportunitie to enioy him do escape vs because if the gate shall once be shut we shall in vaine assay to enter in Seeke the Lorde saith Esay while he may bee found call vpon him whilest he is nigh Therefore we must diligently meete God whilest the time of his good pleasure is present as the same Prophet saith in another place because we know not how long the Lord will beare with our sluggishnesse In these wordes where I am you cannot come the presentence is put insteed of the future tence 35 VVhether will he goe The Euangelist addeth this of set purpose that he might declare the great dulnes of the people So the wicked are not onely deafe when they should heare the doctrine of God but they do also passe ouer horrible threatnings in mockage as if they heard sons friuolous thing Christe spake plainely and by name of the father but they doe stay vppon the earth neither doe they thinke vpon any other thing saue only the flitting into farre countries It is well knowen that the Iewes did call the nations which were beyond the Seas Greekes yet doe they not meane that Christ would come vnto the vncircumcised but vnto the Iewes which were dispersed through diuers parts of the world For the worde dispersion would not agree with those who abyde in the place where they are borne and which inhabite their natiue soyle But it agreeth very well with the Iewes that were runnagates banished men So Peter did write his former Epistle vnto those who dwelt here and there throughout Pontus Galatia c. And Iames Saluteth the twelue tribes that were scatered abrode VVhich kinde of speech is taken from Moses and the Prophetes Therefore the meaning of the wordes is this will he goe ouer the sea that he may goe vnto the Iewes who dwell in a worlde which we know not And it may bee that their meaning was to molest Christe with this mocke If this be the Messias will he establish his kingdome in Grecia seeing that God hath assigned the land of Chanaan to be his owne dwelling place But howsoeuer it be we see that they were no whit moued with the sharpe denunciation of Christ. 37 Furthermore in the last day which was the greatest day of the feast Iesus stoode and cryed saying If any man be a thirst let him come vnto me and drinke 38 He that beleeueth in mee as saith the scripture there shall flow out of his bellie 〈◊〉 of liuing water 39 And this spake he of the spirit which they should receiue that beleeued in him For the holy spirite wa◠not yet because Iesus was not yet glorified 37 The last day Here we must first of all note that Christe was not so afrayed either with any layings in wayte or pollicies of his enemies that he did foreflowe his office but that his stoutnesse of courage dyd encrease with his daungers so that he went more valiantly forward This thing doth both the circumstance of time the great assemblie of people and the libertie to crie testifie when as he sawe them readie on euerie side to lay hand vpon him For it is likely that the ministers were then readie to doe that which was commaunded them Againe wee must note that he stoode armed with no other thing saue onely with Gods ayde against so violent endeuours which could do all things For what other reason can be giuen why Christ did preach after they had set their bande in order vpon a most famous day in the middest of the Temple whereas they had a quiet kingdome saue only because God did bridle their madnesse Notwithstanding this is very profitable for vs that the Euangelist bringeth in Christ crying with open mouth that they com vnto him whosoeuer are a thirst For we gather hence that it is not one or two that is iuuited with a slender and obscure whispering but that this doctrine is so published vnto all men that it is hidden from no man saue only from him who stopping his eares of his owne accord doth not admit the loud crying If any man be a thirst In this member he exhorteth all men to be partakers of his goodnes so that acknowledging their owne pouertie they desire to be helped For we are all poore indeed and void of all goodnesse but the feeling of pouertie doth not pricke forwarde all men to seeke remedie Hereby it commeth to passe that many not once moouing their foote doe pine away in their miserable want yea many are not touched with their want vntill such time as the spirite of god doth with his fire kindle in their hearts both an hunger and a thirst Therefore the office of the spirite is to make vs desire his grace And as touching this presēt place we must chiefly hold this y t ther are none called to obteine the riches of the spirit saue those who do earnestly desire the same For we know that the tormēt of thirst is most bitter so that those who are most strong and can endure all labours doe notwithstanding faint in thirst Notwithstanding hee doth rather inuite the thirstie then the hungrie that he may holde on in the metaphore which he will afterwardes vse in the woorde water and drinke that all the partes of the sentence may agree together Neither doe I doubt but that hee alludeth vnto the place of Iesaias All that are a thirst come vnto mee For it was requisite that that should be fulfilled at length in Christ which the Prophet doth in that place attribute vnto God like as that again whiche the blessed Virgin song that he sendeth away the rich and full emptie Luke 1. 53. Therefore he commaundeth them to come vnto him straightway As if he should say that he alone is sufficient to quenche all their thrist and that they are deceiued and labour in vaine whosoeuer doe seeke euen the least quenching of their thyrst at the handes of any other And let him drinke There is a promise added vnto the exhortation For although this be a worde of exhorting yet doth it conteine in it a promise because Christe doth testifie that he is no drie and emptie cesterne but a well that cannot be drawen drie which giueth drink largely and plentifully to all men VVhereupon it followeth that his desire shall not be in vaine if we beg of him that which we want 3◠Hee that beleeueth in mee The maner of comming is here shewed namely that we must come by faith and not on our feete Yea to come is nothing els but to beleeue if sobeit you doe rightly define the woorde beleeue like as we haue said before that we doe beleeue in Christ whilest that we imbrace him as hee setteth himselfe before vs
is perfect pure and free from all fault himselfe And we must take that as spoken to vs all which was then spoken to a few namely that whosoeuer doth accuse another he doe appoint vnto himselfe the law of innocencie otherwise we doe not seeke to haue the euill deeds punished but do rather enuie the persons of y e men But in the meane season he seemeth to take away iudgement out of y e world so that no man dare professe himselfe to be a punisher of wickednes For what Iudge shall there be found whose conscience shall not bee giltie in some point what witnesse shall there come abroad that is subiect to no offence Therefore he seemeth to driue away all witnesses from the common place of iudgement and al iudges from the seate of iudgement I answere that this is no simple forbidding whereby Christ forbiddeth sinners to doe their dutie in correcting the faults of other men but that Hypocrites alone are reprehended by these wordes who being more then seuere yea cruel Iudges in other mens faultes doe gently flatter themselues in their owne vices Therefore a mans owne sinnes shall not hinder him from correcting the faultes of other men and when need shall require let him also punish so that he hate whatsoeuer is to be condemned aswell in himselfe as in others Yea wee must begin here that euery man doe aske his owne conscience and be a witnes and iudge against himselfe before he descend vnto others So shall it come to passe that we shal be at the staues end with sin without the hatred of men 9 And were accused of their conscience Here it appeareth what great force an euill conscience hath Although these wicked hypocrites were determined to mocke Christ with their cauils yet so soone as he once pricketh them with one worde being striken they flie away VVith this hammer must we breake the pride of hypocrites to wit wee must call them backe vnto Gods iudgement Although it may be that the shame which they suffer amongst men shall be more forceable with them then the feare of God Notwithstanding this is a great matter that they doe confesse themselues to be giltie of their owne accord whilest that they flie away being ashamed VVe must also note the circumstance which is expressed immediately as one of them did exceed another in honor they were so much the sooner touched with their giltines And would to God there were but so much shamefastnesse in our Scribes who doe all they are able at this day in the Pope his behalfe y t they may ouerthrowe Christ but they are become so shamelesse that being polluted with all offences they boast of this that they may be reprochfull without punishment Furthermore we must note how much this feeling of sin wherewith the Scribes were touched differeth from true repentance For we must be so moued with the iudgement of God that notwithstanding we must not flie into corners out of the fight of the Iudge but let vs rather run straightway vnto him to craue pardon Iesus was left alone The spirit of wisedome brought this to passe that the wicked departed hauing tempted Christ in vaine Neither is it to be doubted but that wee shal escape ouercome al the engines of our enemies if sobeit we suffer our selues to be gouerned by the same spirite but it falleth out that we are therfore oftentimes oppressed because neglecting their lyings in waite we are nothing carefull to take counsell or trusting to our own wisdome we do not consider how necessarie the gouernment of the spirit is for vs. He saith that Christ remained alone not that he was left of the multitude common people which he taught before but because al the Scribes which brought foorth the adultresse did trouble him no longer VVhen it is said that the woman abode with Christ let vs learne by this example that there is nothing better for vs then to be brought giltie before his iudgement seat so that we do submit our selues quietly meckly obediently vnto his iudgement 11 Neither do I condemne thee It is not said that Christ doth simply acquit the woman in this place but that he doeth only set her at libertie neither is it any maruell For he would take nothing vpon him that was not meet for his person He was sent of his father to gather together the lost sheep of Israel therfore being mindfull of his vocation he exhorteth the woman vnto repentance he comforteth her with the promise of grace They which gather hence that adulterie is not to bee punished with death they must of necessitie graunt by the same reason that inheritances are not to be diuided because Christ would not make himselfe a 〈◊〉 â—ayes man in that busines betwene two brethren Yea all manner of wickednes shal be exempted froÌ„ the punishment of y e lawes if the adulterers be forgiuen For then shall the gate be set open for all maner vnfaithfulnes for witchcraft gluttonie theft Moreouer the adultresse wheÌ„as she priuilie stealeth in a bastard she doth not only steal the name of a familie but she translateth the right of the heires being taken away from the lawfull issue vnto strangers And this is the head of euils that the wife which was coupled vnto an husband doth set foorth her selfe to commit wickednes with his shame doth also violate the holy couenant of god without which there remaineth no holines in y e world And yet this is the Papisticall diuinitie that Christe brought in in this place the law of grace wherby adulterers may be set free from punishment And whereas they do go about to blot out by all meanes out of the minds of meÌ„ the grace of Christ which the doctrine of Christ doth euery where set foorth vnto vs they do only preach the law of grace w t open mouth in this point And why so that they may defile all beds almost with their vnbrideled lust and that freely This proceeded from that diuelish single life that they commit whooredome generally who may not haue a lawfull wife And let vs hold that Christ doth so forgiue meÌ„ their sins that notwithstaÌ„ding he doth not ouorthrow politike order he doth not abolish iudgements punishments appointed by the Iawes Sin no more Hence we gather what is y e end of the grace of Christ namely that a sinner being reconciled vnto god do worship the author of his saluation by liuing godlilie holily To conclude we are called vnto repentance in the same word of God wherin pardon is offered vnto vs. And although this exhortation doth respect the time to come yet the remembrance of the former life doth also humble sinners 12 Therfore Iesus spake vnto them againe saying I am the light of the world â—e that followeth me shall not walke in darknes but shall haue the light of life 13 Therfore the Pharisees said vnto him Thou doest testifie of thy selfe thy testimonie is not true 14 Iesus answered
and said vnto them Although I testifie of my selfe my testimonie is true because I know whence I came and whither I shall go but yee know not whence I came and whither I shall go 12 I am the light of the world They that omit the historie next going before do ioine this communication of Christ with the sermon whiche he made y e last day of the feast And this is a most notable title of Christ when as he is called the light of the world For seeing that wee are all blinde by nature there is a remedie set before vs wherby being deliuered from darknesse we may be partakers of the true light Neither is this benefite offered vnto one or two only because Christ affirmeth that he is the light of all the whole world For his meaning was not only to take away the difference that was betwene the Iewes the Gentiles by this generall sentence but also betwene the learned the idiots betweene the gouernors the common sort But first of all we must note the necessitie of the seeking of this light For doubtlesse none will offer themselues to bee illuminated by Christe saue those who shall first acknowlege that this world is darknes that they are altogether blind Therfore let vs know that when as the meanes to obtaine light is shewed vnto vs in Christ we are all condemned of blindnes and what light soeuer we think to be any where els it is compared to darknes thicke night For Christ sheweth not what thing is common to him with others but he challengeth this as proper perticular to himself VVherupon it followeth that there is not on sparkle of true light without him There commeth out in deede some kinde of brightnes but being onely like vnto a lightning it doth nothing els but make the eyes dasel Furthermore wee must note that the force parts of lightning are not restrained vnto the person of Christ. For although he be farre from vs in respect of body yet doth he shew vnto vs this light dayly in the doctrin of the Gospel by the secret power of his spirite Yet doe wee not know the perfect definition of this light vnlesse we learne that we are illuminated by the gospel spirit of Christ that we may know that in him is hidden the fountaine of all knowledge wisdome Hee that followeth me There is an exhortation put after doctrine which the promise which is added immediately doth confirme For whenas we heare that they are out of danger of erring whosoeuer doe suffer Christe to rule them we must be stirred vp to follow him hee himselfe draweth vs hither as it were with his out stretched hande And also such a large great promise ought to bee of great force that they are certaine that they haue a sure way through the middest of darknesse who shall caste their eyes vpon Christ and that not for a short time only but vntill they come vnto the marke it self For the words of the future tense import so much that they shall not walk in darknes but shall haue the light of life To the same purpose serueth this last thing wherein the continuaunce of the light is plainely expressed VVherfore we need not feare least he faile vs in the middest of the iourney seeing that he bringeth vs through vnto life The Genetiue case is taken for the adiunct noting the effect after the maner of the Hebricians as if he had said the liuely light Furthermore it is no maruel that there raigneth such grosse and thick mists of errors and superstitions in the world seeing that there be so fewe that beholde Christ. 13 Therfore the Pharisees said They obiect that which is wont coÌ„monly to be saide that no man is to be trusted in his owne cause For a true testimonie is put in steed of a lawfull testimonie such a one as is worthy to be beleeued To be short their mening is that he looseth his wordâ— in vaine vnlesse he haue some proofe from some other 14 And If I testifie Christ maketh answere that his testimonie is of credite and authoritie enough because he is no priuate man of the coÌ„mon sort of men but he beareth a farre other person For when as he saith that he knoweth whence he commeth and whither he will goe heâ— doth by this exempt himselfe out of the coÌ„mon sort of men Therefore his meaning is that wheras euery maÌ„ is suspected in his own cause it is prouided by the lawes that no man be beleeued whenas he speaketh in his owne cause that taketh no place in the sonne of God who is far aboue all the world For hee is not reckoned in the common sorte of men but hee is adorned with this priuiledge of the father that hee can bring all men into order by his word alone I know from whence I came In these woordes hee affirmeth that hee hath not his beginning of the world but that hee came from God and that therefore it is an vniust and absurd thing that his doctrine which is diuine shoulde be subiect to the lawes of men But because beeing then cloathed with the forme of a seruaunt he was despised of them because of the humilitie of the fleshe hee doeth also call them backe vnto the glory of his resurrection which was to come which was an excellent token of the godhead whiche was hidden vnknowen before VVherefore that meane estate should not haue hindered the Iewes froÌ„ submitting themselues vnto the only embassadour of God promised vnto them long before in the law VVheÌ„ as he saith that he knoweth that they know not his meaning is that their vnbelief doth no whit impayre his glory Furthermore seeing that he hath declared the same vnto vs our faith must despice all the backbitings whisperings of the wicked For it cannot be grounded in God vnlesse it be far aboue the greatest height of the world But to the end the gospel may haue his maiestie amongst vs we must alwayes take heed vnto the heauenly glory of Christ so heare him speaking in the world that we remember whence he came what maner empyre hee hath now hauing ended his embassage For as he humbled himselfe for a season so he sitteth now vpon the right hand of the father that euery knee may be bowed vnto him 15 You iudge according to the flesh I iudge no man 16 And if I iudge my iudgement is true because I am not alone but I and the father that sent mee 17 Furthermore it is written in your law that the testimonie of two men is true 18 I am he that testifie of my selfe and the father that sent me dâ—th testifie of me 19 Therefore they said vnto him where is thy father Iesus answered them you neither know me nor my father if you did knowe me you shoulde also verilie knowe my father 20 These wordes spake Iesus in the treasurie teaching in the temple And no
their destruction And God doth bring them to this kinde of knowledge diuers waies For oftentimes being scourged they learne that God is angrie with thē sometimes hee vexeth them inwardly without vsing any outwarde torment sometimes he suffereth them to sleepe vntill hee call them out of the worlde By the worde lifted vp Christ meaneth his death And he maketh mention of his death that hee may foretell them that although they extinguish him according to the flesh yet shall it profite them nothing as if he should say You doe now proudly mock me when I speake vnto you your vngodlinesse shall shortly goe farther to wit euen vnto my death then shall you triumph as if you had obteyned your desire But you shall shortly perceiue by your most wicked destruction howe much my death differeth from destruction He vseth the word lifted vp that he may the more pricke them Their purpose was to drowne Christ in the neathermost hell he affirmeth that this their hope shal be frustrate and that the euent shal be farre contrarie It may be indeed that he alludeth vnto the external maner of his death to wit because he was to be lifted vp vpon the crosse yet he did chiefly regard his glorious successe which followed shortly after contrary to all their expectations He did triumph gloriously ouer Satan before God and the Angels hauing blotted out the hande writing of sinne and abolished the giltinesse of death vpon the crosse but this triumph beganne at length to appear◠vnto men when the Gospel was preached The same thing chaunced afterward the Christ should rise out of the graue and ascend into heauen VVhich thing we must hope for at this day for whatsoeuer the wicked doe inuent to oppresse Christ with in his doctrine church he shall not onely spring vp against their willes but shall turne their wicked endeuours vnto the greater encrease of his kingdome That I am I haue alreadie saide that this is not referred vnto the diuine essence of Christ but vnto his office onely which thing doth also appeare by the text where he denieth that he doth any thing saue onely according to his fathers commaundement For this is as much as if he should say that he is sent of God and that he did discharge is dutie faithfully I doe nothing of my selfe That is I doe not rashly thrust in my selfe to doe any thing The worde speake tendeth to the same ende namely vnto the office of teaching For when Christ will proue that he doth nothing without his fathers commandement he saith that he speaketh according as he teacheth him Therefore this is the summe of the words In all this administration which yee condemne there is nothing myne but I doe onely execute that which God hath enioyned me they be his wordes which you heare out of my mouth and he alone doth gouerne my calling the authour whereof he is Let vs remember that which I haue sometimes touched that these wordes are applyed vnto y e capacitie of the hearers For because they iudged Christ to be one of the common sort of men he denieth that that is his what diuine thing soeuer he hath as if he should say that it is not mans neither of man because y e father teacheth vs by him maketh him the onely schoole master of the Church therfore he affirmeth that he is taught of the father 29 And he that sent me He boastath againe that God through whose conduct aid he doth all things wil be present with him least he labor in vain without fruite as if he should say that y e power of the spirit of God is ioyned with his ministerie All godly teachers must be endowed with the same confidence that they doubt not but be fully assured that the hand of god wil be nigh vnto thē whilest that with a pure cōscience they shew thēselues to bee such ministers vnto him as he requireth For God doth not furnish them with his worde that they may beate the ayre with a cold vain sound but he giueth successe by the secrete working of his spirite he doth also couer thē with his ayde that their enemies beeing throwen downe they may stande inuincible against the whole world And truly if they looke vpon themselues their owne habilitie they must needs fall euery moment Therfore the only way to stand is this if they be persuaded that they are vpholdē with the hand of god But we must note the cause why Christ doth professe that god is on his side that he shall neuer be destitute of his aid namely because he dependeth wholy vpon him doth serue him faithfully For the aduerbe alwaies importeth thus much that he doth obey god not only in some part but that he his altogether without exceptiō addicted to serue obey him Therfore if we couet to trie the same presence of God wee must submit all our reason vnto his gouernment For if our wit do possesse any part of the gouernment because gods blessing shal be absent all our studies shal be in vain if sobeit there appeare for a time some ioyful shew of prosperous successe yet the end shal be vnfortunate VVhen as Christ saith that he was not left alone he complaineth by the way of the vnfaithfulnesse of his nation wherein he did almost finde none which did ioyne handes with hym Neuerthelesse he sheweth that this one thing is sufficient for him that he hath God to be his reuenger So must we also be encouraged at this day least we be discouraged with the smalnesse of the number of the faithfull For although all the whole worlde do gainstand our doctrine yet are we not alone Moreouer it appeareth hereby how foolish the boasting of the Papistes is who passing ouer God doe make their boast of theyr multitude 30 As he spake these things many beleeued on him 31 Therfore Iesus said vnto the Iewes which beleeued in him If you shall abide in my worde you are my disciples indeed 32 And yee shall knowe the truth and the truth shall make you free 33 They answered him we are the seed of Abraham and we neuer serued any man how sayest thou yee shall be free 34 Iesus answered them verily verily I say vnto you that euery one that doth sinne is the seruant of sinne 35 And the seruaunt abideth not in the house euer but the sonne abydeth for euer 36 Therfore if the sonne shal set you free you shal be free indeed 37 I know that you are the seed of Abraham but you seeke to kill mee because my word dwelleth not in you 38 I speake that which I haue seene with my father and you doe that which you haue seene with your father 30 As he spake these things Although the Iewes were then almost like to drie and barren land yet God did not suffer the seed of his worde to perish wholy Therefore there ariseth some fruite amongst so many lets contrarye to hope And
of God that our minds may breake foorth into an admiration so often as we know not the reason thereof and our tongues may cry out Iust art thou O Lord and righteous are thy iudgements although they cannot be comprehended That which the disciples aske concerning the sinnes of the parents is not vnnecessarie For although the innocent sonne be not punished for the fathers faulte but the soule which hath sinned it shall dye Ezech. 18. 20. yet is not that threatning in vaine that the Lord doth cast the offences of the fathers into the bosomes of the children and taketh vengeaunce euen vppon the thirde and fourth generation Exod. 20. 5. Therefore the wrath of God remaineth oftentimes through many ages euen vpon one house and like as he blesseth the posteritie of the faithfull for their sake so he doth also cast off the wicked stocke appointing according to his iust iudgement the fathers together with the children vnto like destruction Neither can any man by this meanes complaine that hee is punished vndeseruedly for another mans offence because where the grace of the spirite is wanting euill crowes must needes bring foorth euill egges This was the occasion that moued the Apostes to doubt whether the Lord had punished any fault of the parents in their sonne or no. 3 Neither hath this man sinned Christe doth not simplie acquit the blinde man and his parents of all fault but doth only denie that the cause of the blindnes is to be sought in sinne And this is that whiche I said before that God hath sometimes some other purpose when he layeth sorrowes and miseries vpon men then to punish their sinnes Therfore when as we know not the causes of afflictions wee must restraine curiositie least we be both iniurious vnto God and malicious towarde our brethren ◠Therfore Christe sheweth another reason why this man was borne blinde that in him the workes of God might be declared He saith not one worke but in the plurall number workes for so long as he was blinde there was shewed in him a token of Gods seueritie whereby the rest might learne to feare and humble themselues There followed afterward the benefite of deliuerance wherein appeared the wonderfull goodnesse of God wherefore Christ his drift was by these wordes to stirre vppe the mindes of his disciples to hope for the myracle Yet neuerthelesse he teacheth generally that this cause ought to be counted in the Theater of the worlde iust and lawfull enough when God doth glorifie his name And there is no cause why men should chide with God when hee maketh them instruments of his glory on both sides whether hee appeare merciful or seuere 4 I must worke He doth now testifie that hee was sent to this ende that he may declare the glory of God in restoring sight to the blinde Furthermore he borroweth a similitude from the common custome of life For when the Sunne is rysen man riseth vnto labour but the night is appointed to rest in as it is in the Psalme 104. 22. Therefore hee calleth the time that was appointed him of his father wherein he was to do the work giuen him in charge the day So that euery one that is called vnto any publike function must apply him selfe to doe that whiche his office doth require as vnto workes which are to be done in the day time Furthermore we must gather thence a generall rule that the life of euery man is vnto him as a day VVherefore as the shortnesse of the day doth prick forward workemen vnto diligence and industrie least the darknes of the night do ouertake thē when they are but new begun to worke so seeing that we see that there is but a short time of life graunted vs let vs be ashamed to waxe sluggish in idlenesse finally so soone as God by calling doth giue vs light wee must not linger least the opportunity do escape vs. 5 So long as I shal be in the world I expound this to haue beene added by a preuention for it might haue been thought to be an absurd thing that Christe shoulde appoint vnto himselfe a time to worke in as if it were to be feared least the night shoulde oppresse him as it did other men Therefore hee doth so separate him selfe from other men that yet notwithstanding he saith that he hath an appointed time wherein he must worke For he compareth himselfe vnto the Sunne whiche although it lighten the earth with the brightnesse thereof yet when it setteth it taketh away the day with it Therefore he giueth vs to vnderstande that his death shall bee as the setting of the Sunne not because it shall extinguish or darken his light but because it shall take him out of the sight of the world Neuerthelesse he teacheth that when hee was brought foorth in the fleshe hee was then the true bright shining day of the world For although God had lightened all ages yet Christ brought foorth by his comming a new and vnwonted brightnesse VVhereupon he bringeth in that this time was most apt and fit to set foorth his fathers glory as a most cleere day wherein God woulde more euidently reueale himselfe in marueilous workes But here ariseth a question because there appeared greater power of God after the death of Christ both in the fruite of doctrine and also in the myracles and Paule 2. Cor. 4 6. doth apply this properly vnto the time of his preaching that God who from the beginning of the world commaunded light to shine out of the darknesse did then shine by the Gospel in the face of Christe And Christe doeth at this time no lesse spread abroade his bright beames in the worlde then when he was openly conuersaunt amongest men I answeare that after that Christ had fulfilled the course of his function he wrought no lesse mightily by his ministers thē by himselfe when he was in the world In deede that is true but first of all that is no let but that he ought to haue done that himself which was enioyned him by his father at such time as he was reuealed in the flesh to that ende And secondly it hindereth no whit but that his corporall presence was the true and singular day of the world the brightnes wherof was spread abrode throughout all ages For whence had the holy fathers in times past and whence haue we at this day light day saue only because the giuing and reuealing of Christ hath alwaies sent out farre and wyde his bright beames to make a continuall day VVhereupon it followeth that whosoeuer haue not Christ to be their directer they wander groping in darkenesse confusedly and without order like blinde men Neuerthelesse we must note this sense that like as the Sunne doth open vnto the eyes of men the most beautifull stage of the heauen and earth and all the order of nature so God hath reuealed in his sonne the principall glory of his workes 6 VVhen he had said this he spit vpon the earth and
fruite thereof that he may compare himselfe with others but that he may declare how he was affected toward vs and secondly that hee may inuite others to follow his example In summe as it was proper to Christ to purchase life vnto vs by his death and to perfourme whatsoeuer the Gospell doth containe so it is the common office of all pastours to defend the Gospell and doctrine which they preach with the losse of their life by sealing the doctrine of y e gospell with their blood to testifie that they teach not in vaine that Christ hath purchased life for them and others Notwithstanding here may a question be moued whether he is to be accounted an hyreling or no whiche doth auoide the inuasion of the wolues for what cause soeuer he wil. This question was handeled in times past as if it had been in the present matter when the Tyraunts did cruelly rage against the Churche Tertullian and others in my iudgement were too seuere in this point The moderation which Augustine vseth is farre better who doth so suffer Pastors to flie if they do rather prouide for the common safetie by their flying then betray the flocke committed vnto them by forsaking it And he sheweth y t this is done when as the Church is not destitute of â—it ministers and the enemies doe seeke the pastours life so particulerly that his absence may mittigate their madnes But if the danger be coÌ„mon it be rather to be feared least the shepheard be thought to flie not for any wil he hath to prouide but for feare least he loose his life he affirmeth that that is in no case lawfull because the example of his flight shall doe more harme then his life can doe good hereafter Let any man that is disposed reade the hundreth and fourescore Epistle written vnto Honoratus the Bishop In this respect it was lawefull for Cyprian to flie who was so little afraide of death that he did valiantly refuse to redeeme the life which was offered vnto him by traiterous deniall Only wee must hold this that the Pastour must preferre his flocke and consequently euery particuler sheepe before his owne life VVhos 's the sheepe are not Christ seemeth in this place to make all men hyrelings without exception besides himself alone For seeing that he is the only shephearde it is not lawful for any of vs to call the sheep which he feedeth his owne But let vs remember that those which are mooued with the spirite of Christ doe account that their owne which is their heades and that not to the ende they may vsurpe vnto themselues power but that they may faithfully keepe that which is committed vnto them For he that is truly ioyned vnto Christ will neuer account that straunge vnto him which was so deare vnto Christe That is it which he saith afterwarde that the hyroling doth 〈◊〉 because hee careth not for the sheepe as if he should say that he is not touched though the flocke be scattered because he thinketh that it doth nothing appertaine vnto him For he y t regardeth the hyre and not the flock how craftily soeuer he deale in time of the quiet estate of the Churche hee will at length shew some manifest token of his falshood when he is to encounter with the aduersarie 14 And I know my sheepe He doth againe commend his loue toward vs in the former member for knowledge ariseth of loue and carrieth with it a care notwithstanding hee doth also giue vs to vnderstande that he careth not for those which doe not obey the Gospel as he repeateth in the second member and confirmeth that which hee said before that his sheepe doe also know him 15 As the father knoweth mee It is not appertinent neither is it expedient to enter into these thornie speculations howe the father knoweth his wisedome because that Christ doth simplie make hymselfe the meane betweene God and vs in as much as he is the bond of our coniunction with him as if he shoulde say that it is as vnpossible that hee shoulde forget vs as that the father should cast him off or despice him In the meane season he requireth a mutuall dutie of vs because like as he bestoweth all that habilitie which hee receiueth of the father to defend vs so will hee haue vs to bee obedient duetifull and wholy addicted vnto him selfe like as he is wholie the fathers and referreth all vnto him 16 And I haue other sheepe which are not of this folde thâ—â—â— must I also bring and they shall heare my voyce and there shall bee one sheepefolde and one sheepeheard 17 Therfore doth the father loue me because I lay downe my life that I may take is againe 18 No man taketh it from mee but I lay it downe of my selfe I haue power to lay it downe and haue power to take it againe This commandement haue I receiued of my father 16 I haue other sheepe Although some men doe referre this vnto all in generall as well of the Iewes as of the Gentiles who were not as yet the Disciples of Christ yet do I not doubt but that he had respect vnto the calling of the Gentiles For he calleth the gathering together of the olde people a sheepefolde which beeing taken from the other people of the worlde did growe to bee the peculiar people of God and to bee one body For God had so adopted vnto him the Iewes that he did appoynt vnto them rites and ceremonies as certaine boundes least they shoulde bee myxed with the vnbeleeuers Although the free couenaunt of eternall life made in Christ was the doore of the folde Therefore hee calleth those other sheepe which had not the same marke but were of another sort The summe is that the pastorall office of Christ is not shut vp within the corners of Iurie but that it reacheth father That which Augustine saith is true in this place as within y e Churche there be many wolues so without there by many sheepe but it agreeth not in all pointes with this place where the outward face of the church is intreated of because the Gentiles who were for a time straungers were at length brought vnto the kingdome of God togeather with the Iewes Notwithstanding I confesse that it agreeth in this point because Christ calleth the vnbeleeuers sheepe who could be accounted nothing lesse in themselues then sheep And he doth not only by this word teach what they shal be but he doth rather refer it vnto the hidden election of the father because we are sheep vnto God before we can perceiue that he is our shepheard like as in another place it is said that we were his enemies at such time as he loued vs Rom. 5. 9. 10. In which respect Paul doth also say that we were knowen of God before we knew him Gal. 4. 9. Them also His meaning is that the election of God is stedfast and sure so that nothing can perish which he will haue to
be saued For calling did at length in his time reueale the secrete counsell of God wherby men are ordeined vnto life and certainely it is effectuall whylest that he doth regenerate vnto himself by his spirit those to be his sonnes who were before begotteÌ„ of flesh blood NotwithstaÌ„ding here ariseth a question how the Gentiles were brought to bee gathered vnto the Iewes For it was not meete that the Iewes should cast away the couenant which god had made with the fathers y t they might offer theÌ„selues to serue Christ againe that it was not conuenient that the Gentiles should take vpon them the yoke of the lawe that being ingrafted into Christ they might become companions of the Iewes Here must wee marke the distinction betweene the substance of the couenant and the externall additions For the Gentiles coulde by no other meanes submit themselues vnto y e faith of Christ saue only by imbracing that eternall couenant wherein the saluation of the worlde was grounded By this meanes were the Prophesiâ—s fulfilled Straungers shall speake the language of Canaan Isay 19. 18. And againe seuen Gentiles shall catch holde on the cloake of one Iewe and shall say we will walke with you Zach. 18. 23. And againe they shall come from far and go vp into the mount Syon And therefore was Abraham called the father of many nations Gen. 17. 5. because they should come from the East VVest which should sit downe in the kingdome of God with him Mat. 8. 11. And as touching the ceremonies they are the middle wall whiche Paul saith was taken away Ephe. 2. 14. So that wee were ioyned vnto the Iewes into the vnitie of faith as touching the substance and the ceremonies were abolished least there should be any thing which might keepe them back from ioyning hands with vs. And there shall be one flock That is that al the children of god may grow into one body as we doe all confesse one catholike faith and one body must of necessitie haue one head onely There is one God saith Paule one faith one baptisme Therefore we must be one as we are called into one hope Eph. 4. 4. And although this stock doth seeme to be diuided into diuers fouldes yet are the faithfull which are dispearsed throughout the whole world enclosed with common hedges because the 〈…〉 is preached vnto all the same sacraments are in vse there is the same forme of prayer and those thinges which are requisite in the profession of faith Marke the meanes wherby the flocke of God is gathered togeather namely when there is one shepheard of all and his voyce is hearde The meaning of which wordes is this when as the Church is subiect to Christ alone is subiect to gouernment and taketh heed vnto his doctrine then is the estate thereof well ordered If the Papistes can shew vs any such thing amongst them let them inioy that title of the Churche whereof they boast so muche but and if Christe bee silent there his Maiestie be troden vnder foote his holy ordinaunces be mocked what other thing is their vnity but a diuelish conspiracie which is worse and more execrable then all disorder and flattering abroade Therfore let vs remember that we must alwayes begin at the head For which cause when as the Prophetes doe describe the restoring of the church they doe alway ioyne Dauid the king with God as if they should say that there is neither any church where God doth not reigne neither any kingdome of God where the honour of a shepheard is not ascribed vnto Christ. 17 Therfore doth the father loue mee There is an other higher cause for which the father loueth the sonne For the voyce was not heard in vain from heauen That he was the welbeloued sonne in whom God was well pleased Mat. 3. 17. But because hee was both made man for our sake and the father loued him to this end that he might reconcile vs vnto himselfe it is no maruell that he doth affirme that he is loued therfore because our saluation is more deare vnto him then his owne life And this is a wonderful commendation of Gods goodnesse toward vs and such as ought worthilie to cause vs to loue him wholy in that hee doth not only powre vpon vs the loue which is due to his only sonne but referreth it vnto vs as vnto the finall cause And truly Christ had no need to put vppon him our flesh that in it he might be beloued but that by redeeming vs he might be a pledge of his fathers mercy That I may take it againe Because the death of Christe whereof the Disciples heard might make theÌ„ not a little sorowfull yea might greatly shake their faith he comforteth them with the hope of his resurrection which should immediately ensue as if he should say that he woulde not die vpon this condition that he may be swallowed vp of death but that he may rise againe a conquerour straightway And we must at this day so thinke vpon the death of Christ that we doe therewithall remeÌ„ber the glory of his resurrection So that we do acknowledge him to haue been life because hauing entred into combate with death he hath ouercome the same mightily and tryumphed victoriously 18 No man taketh it from mee The other comfort wherwith the disciples may vphold theÌ„selues in the death of Christ is this that he dyeth not against his will but doth willingly offer himselfe for the sauegarde of his â—â—ocke Furthermore he doth not only deny that men haue power to put him to death saue only in asmuch as he will suffer them but he doth also exempt himselfe from all manner force of necessitie VVe stand in another state who must of necessitie die because of sin Christe himselfe was also borne a mortall man but this was voluntarie submission and not any bondage laid vpon him by some other Therefore Christes intent was to fortifie his disciples least that seeing him shortly after caried away to be put to death they shold haue bin discouraged as if he had been oppressed of his enemies but that they might acknoweledge that he did die to redeeme his flocke through the wonderfull prouidence of God There is a continuall profite in this doctrine that the death of Christ is a continuall sacrifice for our sinnes therfore because it was a voluntarie sacrifice according to that saying of Paul Rom. 5. 19. These wordes I lay it downe of my self may be expounded two maner of wayes either that Christ putteth his life from him hee himselfe remayning perfect as if any man should put off his cloathes or that hee dyeth of his owne accord This commandement Hee calleth vs vnto the eternall counsell of God the father to the end we may know that he was so carefull for our saluation that he gaue vs his only sonne how great soeuer hee bee And Christ himselfe who came into the world that he might shew himselfe obedient vnto the father sheweth that this is
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
Christ applieth this vnto this present matter that they are called Gods because they are Gods ministers to gouerne the worlde In the like respect the scripture doth also call the Angels Gods because by theÌ„ the glory of God shineth abroade in the worlde VVee must note this phrase vnto whom the worde of God was spoken for his meaning is that they were appointed by the certaine commaundement of God VVhence we gather that empyres and gouerments did not rashly begin neither yet through mans errour but that they were appointed by the will of god because he will haue ciuill order kept amongst men and haue vs gouerned by authoritie lawes In which respect Paule saith Ro. 13. 2. that they rebel against God whosoeuer do resist the power because ther is no power but of God If any man obiect that other callings are of God also and that he alloweth them and that yet notwithstanding husbandmeÌ„ and neatheardes and coblers are not called Gods I answere that this is no generall thing that all those shoulde be called Gods who are called vnto some certaine kinde of life but Christ speaketh of kinges whome God hath extolled vnto an higher degree that they may rule and excell To be briefe let vs know that Magistrates are called gods for this cause because God hath committed vnto them the gouernment Vnder this worde lawe Christ doth camprehend all the doctrine whereâ—y GOD did gouerne the old Church For because the Prophetes were only inâ—â—terpreters of the lawe the Psalmes are also worthilie accounted an addition or appurtenance of the lawe That the scripture cannot be broken importeth as much as that the doctrin of the scripture cannot be violate 36 VVhome the father hath sanctified All the godlly haue a certaine common sanctification but Christ challengeth to himselfe in this place a farre more excellent thing namely that he alone was separated from all other that in him the power of the spirite and the maiestie of God might shew themselues like as he said before chap. 6 27. that he was sealed by the same father And this is properly referred vnto Christ his person in as much as he was reuealed in the flesh Therefore these two are ioyned togeather that he was sanctified and sent into the world But we must also vnderstand to what ende and vpon what condition hee was sent namely that he might bring saluation from God and that he myght in all respectes prooue and shewe himselfe to be the sonne of God You say that he doth blaspheme The Arrians did in times past wrest this place that they might proue that Christ was not God by nature but that he had the diuinitie as it were at the will and pleasure of another But this errour may easily be refuted because Christ doth not in this place dispute who he is in himselfe but what hee ought to bee knowen to be by his myracles in mans flesh For doubtles we can neuer comprehend his eternall diuinitie vnlesse we imbrace him in as much as he was giuen by the father to bee a redeemer Moreouer we must remember that whiche I touched before that Christ doth not plainly and openly as amongest his Disciples testifie who hee is but doeth rather stande vppon the refuting of the slaunder and cauill of his enemies 37 If I doe not the works of my father beleeue me not 38 And if I doe them although you beleeue not mee beleeue the workes that you may know and beleeue that the father is in me and â— in him 39 Therfore they sought againe to apprehend him and hee escaped out of theyr hande 40 And hee went againe beyond Iordan into the place where Iohn did first baptise â—ayed there 41 And many came vnto him and said Iohn truly did no myracle but what thingâ— soeuer Iohn said of him were true 42 And many beleeued in him there 37 If I doe not the workes Least the Iewes shoulde obiect that he did in vaine make his boast of sanctification and whatsoeuer did depende thereupon he doth againe repeate these myracles wherein hee had shewed a most manifest token of his diuinitie And it is a kind of grauntyng as if he should say I will not haue you vpon any other condition bounde to beleeue mee then if the thing it selfe appeare manifestly you may freely reiect me if God doe not openly testifie of me Hee calleth those works the fathers which were in deed diuine wherein there appeared greater power then that they coulde bee ascribed vnto man 38 And if I doe the workes of my father Hee sheweth that they were openly guiltie of wicked and sacrilegious contempt because they giue no honour vnto the manifest workes of God And there is a second graunting when he saith although I suffer you to doubt of the doctrine at least it shall not be lawfull for you to denie that the workes which I haue shewed are of God Therefore you doe openly reiect God and not man And in that he setteth knowledge before faith as if it were inferiour in order he doth it for this cause because he had to doe with vnbeleeuing and froward men who doe neuer yeeld vnto God vnlesse they be ouercome and enforced by experience For the robellions will knowe before they can beleeue And yet notwithstanding God doth so farre foorth beare with vs that the knowledge of his workes may and doth prepare vs vnto faith But the knowlege of God of his hydden wisdome doth follow faith in order because the obedience of faith openeth vnto vs the gate of the kingdome of heauen The father is in mee He repeateth the same thing which hee had saide before in other wordes I and the father are one This is the drift of al that in his administration he differeth not from his father The father saith he is 〈…〉 that is the diuine power doth shew it selfe in me And I am in the father That iâ— I doe nothing without his direction and authoritie so that there is a mutuall coniunction betweene mee and the father Neither doth he speake in this place of the vnitie of the essence but of the reuealing of the diuine power in Christes person whereby it did appeare that he was sent of God 39 Therefore they sought to take him VVithout doubt that they might pull him out of the temple to he stoned by and by for doubtlesse their Iurie was not asswaged with the wordes of Christ. In that he saith that hee escaped out of their handes this could by no other meanes come to passe saue only by the wonderfull power of God VVhereby wee are taught that we are not laide open vnto the lust of the wicked whiche God doth restraine with his bridle so often as he thinketh good 40 Hee went beyâ—â—d Iordan Christ went ouer Iordan least hee should fight continually without any great fruite Therefore he hath taught vs by his example that we must vse opportunitie Concerning the place wherunto he departed reade the 2. chap. ver 28. 41
by some externall figure to the end all men might openly acknowledge that it was spirituall 16 These thinges knew not his disciples at the first but when Iesus was glorified theÌ„ they remembred that these things were written of him and that they had done these things vnto him 17 The multitude therefore which was with him when he called Lazarus out of the graue and raysed him vp from the dead bare him witnesse 18 Therfore the multitude met him because they had hearde that hee had wrought this myracle 19 Furthermore the Pharisees said among themselues yee see that yee preuaile not beholde the world is gone after him 16 These thinges knew not his Disciples As the seede springeth not vppe so sone as it is cast into the ground so the fruit of the works of God appeareth not by and by The Apostles are the ministers of God to fulfill the prophesie but they cannot tell what they doe They heare the peoples crie and that no confused crie but that Christ was plainely saluted as a king yet they doe not as yet vnderstand to what ende this is or what it meaneth Therfore it is vnto them a vaine spectacle vntill such time as the Lorde doth open their eyes VVhen as it is said that they remembred at length that these thinges were written of him the cause of such grosse ignoraunce is noted which went before knowledge namely because they had not the scripture to be their guide and teacher then to directe their mindes vnto the pure and right consideration For we are blinde vnlesse the word of God doe goe before vs. Although euen this is not sufficient that the worde of God doth shine vnto vs vnlesse on the other side the spirite doe illuminate our eyes which should otherwise be blind euen in perfect light Christ vouchsafed to bestow this grace vppon his disciples after his resurrection because the full time was not yet come wherein he poured out abundantly the riches of his spirit vntill such time as he was receiued into the heauenly glory as wee had in the vii chapter ver 39. Let vs learne by this example to iudge of all things which appertain vnto Christ according to the scripture and not according to the propâ—er sense of our flesh Let vs secondly marke that this is a peculiar grace of the spirite that he doeth instruct vs in tract of time least wee be dull in considering vpon the workes of God I interprete this member That these things were written of him and that they had doone these thinges vnto him thus that the disciples did then first of all remember that these thinges were not done vnto Christ rashly and that these men did not rashly mocke him but that all this businesse was gouerned by the prouidence of God because it was requisite that all these thinges should be fulfilled which were written Therfore resolue it thus They did these things vnto him as they were written of him 17 The multitude bare him witnesse Hee repeateth that againe which he had said alredie that many being stirred vp with the fame of so great a myracle came to meete Christ. For they went out by troupes for this cause because the rumour of the raysing againe of Lazarus from death was euery where dispersed Therefore these men had iust matter and cause ministred vnto them to giue the honour due vnto Christe vnto the sonne of Marie seeing that such excellent power of his was made knowen vnto them 19 Yee see that ye preuaile not By these wordes they pricke forwarde themselues vnto greater madnesse For it is a certaine vpbraiding of sluggishnesse as if they shoulde say that the common people fell away vnto Christ because they themselues were too flacke and faint harted This manner of phrase is common amongest desperate fellowes when as they prepare themselues to assay euen the verye last and vttermost things But and if the enemies be so stubbornly bent to do euil we must be farre more constant in a good purpose 20 And there were certaine of those that went vppe to worship on the holye day Greekes 21 Therefore those men came vnto Phillip which was of Bethsaida of Galilee and requested him saying Syr wee will see Iesus 22 Phillip came and tolde Andrew againe Andrew and Phillip tell Iesus hymselfe 23 And Iesus answered them saying the houre commeth and now is that the sonne of man must be glorified 24 Verily verily I say vnto you vnlesse the wheat corne when it is fallen into the earth shall die it abideth alone but if it dye it bringeth forth much fruite 25 He that loueth his life shall destroy it and he that hateth his life in this world shall keepe it vnto eternall life 26 If any man will serue mee let him follow mee and where I am there shall my minister bee also and if any man shall serue mee him shall the father honour 20 And there were certaine I doe not thinke that they were Gentiles or vncircumcised because it followeth shortly after that they came to worship And this was straitly forbidden by the lawes of Rome and the procoÌ„sules and other Magistrates did sharpely punish it if any man were founde which fell vnto Iudaisme hauing left the worship of his Countrie It was lawfull for the Iewes which were dispersed through Asia and Grecia to come ouer the Sea to offer sacrifice in the Temple Secondly the Iewes woulde neuer haue suffered the Gentiles to be mingled amongest them in that solemne worship of God because they would haue thought that both the Temple and themselues and the sacrifices were polluted by this meanes And although they came of the Iewes yet because they dwelt farre beyonde the Sea it is no maruell if the Euangelist bring them in as strangers and men whiche knewe not al those things which were then done at Ierusalem or at the places nigh thervnto Therfore his meaning is that not only the inhabitants of Iurie which came out of the villages and cities vnto the feast did intertaine Christe as a king but that his fame was spread abroade also vnto those that dwelte beyonde the Sea whiche came from farre Countrie To worship They might doe this also in their countrie but Iohn speaketh of a solemne kinde of worship which was ioyned with the sacrifices For although religion and godlinesse were not tyed vnto the Temple yet was it not lawfull to offer sacrifices vnto God any where els Neyther had they the ark of the testimonie which was a tokeÌ„ of Gods presence any where els Euery man did worship God dayly spiritually at his owne house yet was it requisite that the holy men whiche were vnder the lawe shoulde outwardly professe religion and that they shoulde make suche profession as was commaunded by Moses that they shoulde present them selues in the Temple before the face of the Lorde and vnto this end were the festiuall dayes appoynted If so bee it these menne dyd take suche a longe iourney not without greate charges
but vnto God because it findeth nothing in Christ but that which is diuine yea it beholdeth God in his face Thence he gathereth that it is an absurd thing that it shuld faint and quaile as being doubtful For we cannot do God greater iniury then if his trueth bee not sufficiente for vs. Therefore that man hath rightly profited in the Gospel who leaning vnto this confidence hope that he beleeueth not men but God doth persist strong and quiet against al the engines of Satan therefore to the end we may giue God his honour let vs learne that we must stande in the faith not only when as the world doth faile but also when as Satan doth trouble and supplant whatsoeuer is vnder heauen The faithful are said not to beleeue in Christ when as they doe not abyde in beholdinge him as hee is manne For when as hee compareth himselfe in this place with the father he commaundeth vs to haue respecte vnto the power of God beecause the weakenes of the fleshe hath of it selfe no strength VVhen as he shall afterward exhort the disciples to beleeue in him hys wordes shall haue another meaning For God is not set in that place against man but Christ is set in the midst withal his giftes which ought to haue sufficient force to retaine our fayth 45. And he that seeth me Take this sight for knowledge For to the ende he may set at rest the consciences who should otherwise be subiecte to many tossinges and turmoylinges he calleth vs vnto the father For the stabilitie of faith is certeine and firme for this cause because it is aboue the world And when as Christ is truely known the glory of God shineth in him so that we maye knowe assuredly that the faith which wee haue in him doth not depend vpon man but that it is grounded in the eternal God because it riseth from the flesh of Christ vnto his diuinity which thing if it be so it must not only be setled continually in the hart but also it must vtter it self in the tongue without feare when need shal require 46. I came as a light To the end hee may make his disciples the more stout and strong he proceedeth yet in preaching the certeinty of fayth And he doth first of all testifie that hee came into the worlde that hee might be a light whereby men may be deliuered from darknes and errours and also assigneth the meanes to attaine vnto so great goodnes saying that whosoeuer beleeueth in me c. Furthermore hee accuseth them all of vnthankefulnes who being taught by his Gospel doe not separate themselues from the vnbeleeuers For the more excellēt this good thing is to be called out of darknes into light the lesse excuse haue they who choake the light that is kindled in them with their slouthfulnes cōtempt These wordes are of great force I came as a light into the world For althogh Christ was a light from the beginning yet doth he not in vain adorne himself with this title that he came to fulfill the function of the light And to the ende we may haue distinct degrees hee teacheth that he is rather a light vnto others then vnto himself and secondly not only to Angels but also to men thirdly that he was reuealed in the flesh to the end he might shew forth perfect brightnes The vniuersall word seemeth to be put in of set purpose partly to the end he might make this goodnesse common vnto all the faithfull without exception partelye that he might shew that the vnbeleeuers do therfore perishe in darknes because they flye from the light of their own accord Nowe if all the wisdome of the world be gathered togeather there shall not be founde one sparkle of true light in that huge heape but it shall be rather a lump without forme for as much as it is proper to Christ alone to deliuer vs out of darknes 47. And if any man shal heare my words and shal not beleeue I do not iudge him for I came not to iudge the world but to saue the world 48. He that reiecteth me and doth not receiue my words hee hath one that shal iudge him the word which I haue spoken it shal iudge him in the last day 49. Because I haue not spoken of my self but the father that sent me he gaue mee a commandement what I shal say and what I shall speake 50. And I know that his commandement is eternal life The things therfore which I speake as the father hath told me so speak I. 47. If any man shall heare my woordes After that he hath entreated of his grace and exhorted those that are his vnto constancie of faith he beginneth now to nettle the rebellious Although he doeth in this place also mitigate the seuerity whereof their vngodlinesse is woorthy who do as it were of sette purpose reiecte God For he omitteth to iudge them because hee came rather to saue all men VVe must first of all vnderstande that he speaketh not in this place of all manner of vnbeleeuers but of those who willingly and wittingly doe reiecte the doctrine of the Gospell which is shewed them VVhy then will not Christ condēne them because hauing laid away the person of a iudge in this place to the end all menne may be the more encouraged to repent he offereth saluation vnto all men in generall and holdeth his armes abroade to embrace all men Although in the meane season he amplifieth the fault with no smal circumstance if they refuse so gentle and sweete an inuitation For it is as much as if he had said Behold I stand to cal all men and hauing forgotten the person of a iudge this is mine only purpose to allure al men and to deliuer those from destruction who seeme to be twise destroyed already Therefore no man is condemned for the contempt of the Gospel saue he who despising the louely message of saluation would of his owne accorde bring destruction vppon himselfe The worde iudge as appeareth by the contrary saue is heere taken for to condemne And thys ought to be referred vnto the proper and naturall office of Christ. For in that the vnbeleeuers are more greuously condemned for the Gospels sake it is an accidentall thing and not naturall to the same as we haue else where sayde 48. He that reiecteth me Least the wicked shoulde flatter themselues as if they might play the wātōs against Christ freely he addeth in this place in horrible denunciation that though he say nothing yet is the doctrine sufficient to condemne them like as he saieth else where that they haue no neede of anye other iudge then Moses of whome they made theyr boast aboue 5. 45. The meaning therefore of the wordes is this I beeing enflamed with an earnest desire to haue you saued doe abstaine from mine own authority in condemning you and am whollye bente to saue that whiche is loste but you maye not therefore thinke that you are escaped
that they may not come into Gods iudgemente hee washeth vs agayne when as he abolysheth the wicked and corrupt lustes of our fleshe with his spirite But beecause it shall appeare shortelye after in the texte that hee speaketh of the grace of regeneration I do not flatly think holde that he speaketh in this place of the washing of pardon 9. Lord not onely my feete VVhen Peter heard that he was lost vnlesse he should suffer himselfe to be washed when as Christ offered to do this thing this necessity was at length a fitte mistresse to tame him therefore ceasing any longer to contend he yeeldeth but he will bee washed all ouer and he confesseth indeede that how great soeuer hee was yet was he wholly polluted naturally with filthines and that therefore it is as good as nothing if he be but washed in one part onely But heere hee erreth lykewise through rashnes in that he maketh no accounte of that benefitte which hee hadde alreadye receiued For hee speaketh as if hee hadde beene indued with no remission of sins as yet with no sanctification of the spirit Therefore is he reprehended in this place by Christe for good causes For hee putteth him in minde of that which he had giuen him before although he teacheth all those that bee his vnder the personne of one manne that being mindefull of that grace which they haue receyued they consider with themselues what they haue neede of as yet hereafter First of all he saieth that the faythfull are cleane all not that they are so cleane in euery parte that there is no blot in them any longer but because they are cleansed in their principall part to witte whilest that the kingdome of sinne is taken away so that the righteousnesse of GOD hath the vpper hande like as if any manne shoulde saye that al his bodye is whole because it is not infected with any vniuersall disease Therfore it is meete that we testifie by newnesse of life that we are Christ his Disciples seeing that he affirmeth that he is the authour of puritie in all those that are his This other similytude is also applyed vnto this present matter least Peter shulde reiect the washinge of his feete as absurd For as Christ washeth euen from the head to the feete those whom he chuseth to bee his disciples so the lower part of those men must be daily purged whom he hath purged For the children of god are not wholly regenerated the very first day so that they liue an heauenlye life altogether but there doe rather remaine in them certeine reliques of the fleshe against which they stryue during their whole lyfe Therefore all the affections and cares which are worldly are called the feete metaphorycallye For if the spirite did possesse all partes of vs wee shoulde haue nothing to doe any longer with the filthinesse of the worlde And nowe in what part soeuer we are carnall so farre are we vncleane by creeping vpon the grounde or at least by treading in the myre So that Christe doth alwayes find some thing to purge in vs. Furthermore he intreateth not in this place of remission of sinnes but of the renuing wherby Christ exempteth his quite from the lustes of the flesh by little and little and by continuall succession 10 And you are cleane This is as it were the minor proposition in the Sillogisme whereuppon it followeth that the washing of the feete doth become them properly Yet there is an exception added that euery man may examine himselfe if peraduenture Iudas might bee touched with a desire to repent although his intent was betimes to arme the other Disciples least the crueltie of that haynous fact which should bee reuealed in continent should trouble them as if it had been conceiued in an heart endowed with the heauenly grace Notwithstanding he doth conceale his name of set purpose least he should shut the gate of repentance against him But forasmuch as he was desperate the admonition serued to none other ende but to augment his fault as for the disciples it profited them much because the diuinitie of Christ did more plainely appeare vnto them thereby and againe they did perceiue that puritie was a most singuler gift of the spirite 12 Therefore after that he had washed their feete and had taken his cloathing again sitting downe againe he saith vnto them know yee what I haue done 13 You call mee Master and Lord and ye say well for I am 14 Therefore if I who am your Lord and master haue washed your feete you must also wash one anothers feet 15 For I haue giuen you an example that as I haue done vnto you so you may doe also 16 Verily verily I say vnto you the seruant is not greater then his master neyther the Apostle greater then he that sendeth him 17 If yee know these thinges happie are yee if ye doe them 12 Therefore after that He doth now at length declare to what end Christ did wash his disciples feete For that which he put in concerning the spiritual washing was as it were a digression from the purpose Vnlesse Peter had made a stay Christ had spoken nothing concerning that matter Therefore he doth now render a reason why he did this to wit that he who was y e Lord and Master of all had giuen an example which all the godly must follow least any man should grudge to abase hymselfe to doe any maner of dutie how base and vile soeuer it bee to his brethren and equals For hence commeth the contempt of charitie because whilest euery man maketh more account of himself then is meet he despiceth al other men almost Neither was it his intent only to teach modestie but also to prescribe this rule of loue that one doe serue another For there is no loue where there is not mutual bondage in helping the neighbour Know yee what I haue done VVee see that Christ kept this thing from his disciples for a smal time so that when as hee had proued their obedience he reuealed that in due time whereof it was meete they shoulde be ignorant before Neither doth he stay nowe vntill such time as they aske him but he preuenteth them of his owne accord The same thing shall befall vs likewise if we suffer our selues to bee led through vnknowen wayes by his hand 14 If I who am your Lorde and Master This is an argument drawen from the greater to the lesser Pride will not suffer vs to retaine that equalitie amongest our selues which we ought but Christ who excelleth all doth abase himselfe that he may make prowde men ashamed who forgetting their order and degree doe exempt them selues from brotherly fellowship For whom doeth mortall man thinke himselfe to be if he refuse to beare the burden of his brethren to apply himselfe to the conditions of other men Finally to doe those dueties wherein the vnitie of the Church is contained The summe is this that that man doth take too much vpon him
shal afterward declare in his place That the father may be glorified This place agreeth with the sayinge of Paule that euery tongue may confesse that Iesus is Christe to the glory of God the father Philip. 2. 11. The end of all thinges is the sanctification of the name of God But the lawfull meanes to sanctifie it is expressed in this place to witte in the sonne and through the sonne For seeing that the maiestie of God is hidden from vs of it selfe it shineth in Christ seeing that his hand is hidden we may see the same in Christ. Therefore it is not lawfull for vs to separate the sonne from the father in those benefites which the father giueth vs according to that He that honoureth not the sonne he honoureth not the father 14. If you shall aske any thing This repetition is not in vaine All men see perceiue that they are vnworthy to come vnto God yet the greater part breaketh our as being madde and speaketh vnto God rashly proudly Afterward when as that vnworthines whereof I haue spoken commeth into their mindes euery manne forgeth vnto himselfe diuerse meanes But when God willeth vs to come vnto him hee setteth beefore vs one Mediatour by whom he will be intreated and be mercifull And here the frowardnes of mans nature breaketh out againe beecause the greater part ceaseth not hauing left the way to go about through crooked boughtes This commeth to passe therefore because the power and goodnes of God is laid hold vpon in Christ onely slenderly and malitiously There is also a second errour that we doe not consider that we are all excluded from comming to God worthily vntill we be called by him and that we are called onely by the sonne But and if one testimony be not sufficient for vs yet let vs know that seeing that Christ repeateth this againe that we must pray the father in his name he dooth as it were lay hand vppon vs least we spend our labour in vaine in seeking other patrons 15. If yee loue me keepe my commaundements 16. And I wil pray my father and he shal giue you another comforter that hee may continue with you for euer 17. The spirit of trueth whom the world cannot receiue because it seeth him not neither knoweth him But yee know him beecause hee abideth with you and shall bee in you 18. I wil not leaue you as orphanes I come vnto you 15 If you loue me That was true and sincere loue wherewith the disciples loued Christ yet had it some superstitiō mixed with it as it befalleth vs oftentimes in like sort For that was preposterous in that they desired to keepe him stil in the world To the end he may reform this fault he willeth them to bend their loue vnto some thing else to wit that they bend their whole studye to keepe the preceptes which he had giuen A most profitable doctrine because there be but a few of those that seeme to themselues to loue Christ that worship him as they ought yea rather when they haue done some foolishe toy they thinke all is well But on the contrary the true loue of Christ is reduced in this place vnto the keeping of his doctrine as vnto the only rule wherby it must be tried Moreouer we are taught how corrupt our other affections are seeing that euē our loue toward Christ is not without fault vnlesse it bee framed vnto pure obedience 16. And I will pray my father This remedy was prepared to pacifie the sorrow which they might conceiue by reason of Christ his absence notwithstanding Christe promiseth therewithall that hee will giue them strength to keepe his commaundementes otherwise the exhortatiō had had but small strength Therefore hee preuenteth it in time and telleth them that howsoeuer he be absent from them in bodye yet will hee not suffer them to be destitute of helpe because hee will be present with thē by his spirit He calleth the spirite in this place the gifte of the father suche a gifte as he will obtaine by his praiers he will promise else where that hee giueth it Both these thinges are saide truelye and fitly for inasmuche as Christ is our mediatour and patrone he obtaineth the grace of the spirit of the father inasmuch as he is God he giueth it of himselfe The meaning of this place is I was giuen vnto you of the father as a conforter yet onely for a season now seeing that I haue fulfilled my course I wyll desire that there may another be giuen you which may not be temporal but that he may continue with you for euer This name comforter is giuen in this place both to Christ and also to the spirite that by good right for this office is common to them both to comfort and exhorte vs and to defend vs with their ayde and patronage Christe was vnto his a patrone so long as he liued in the world afterward hee committed them to the tuition and ayde of the spirite If anye manne aske this question whether we be not vnder the tuition of Christe at this daye or no wee may readily aunswere that Christe is our patrone for euer but not after a visible sorte So long as hee was conuersant in the worlde hee shewed himselfe openly to bee their patrone but hee defendeth vs nowe by his spirite Hee calleth him another comforter beecause of the difference of good thinges whiche wee receiue from them both It was proper to Christ to pacifie the wrath of God to redeeme men from death to purchase righteousnes and life by purging the sinnes of the world it is proper to the spirite to make vs partakers aswel of Christe himselfe as of all his good things Although we may well gather the distinction of persons out of this place for the spirit must needes differ from the sonne in some propertie that he may be another 17. The spirit of trueth Christ adorneth the spirit with an other title to witte that hee is a teacher of trueth VVhereuppon it followeth that vntill such time as we be inwardly taught by him all our mindes are taken with vanitie and lying VVhome the world cannot receiue This opposition dooth amplifie the excellencie of the grace which God dooth vouchsafe to bestowe vppon those alone that be his For his meaning is that it is no small gyft whereof the world is depriued In which sense Isaias saieth also 60. 1. Behold darkenes shall couer the earth and a myste the people but the Lorde shall arise vppon thee For Gods mercy towarde the Church deserueth so much the greater praise whilest that hee lifteth vppe the same aboue the whole world Notwithstanding Christe dooth therewithall exhort the disciples that they doe not driue away frō them the grace of the spirite beeing pufte vppe with the sense and vnderstanding of the fleshe Earthly menne count all that but a dreame whatsoeuer the Scripture saieth concerninge the holye Ghoste beecause why lest they trust to their owne reason
of GOD Christe came downe vnto vs to the end he might lift vs vp thither You were saith hee to reioyce that I returne vnto my father because this is the last mark whereat you must ayme Hee dooth not declare in these woordes what hee differeth from the father in himself but to what end he came down vnto vs that he might vnite vs vnto God vntill we come thither wee stande as it were in the midle of the race And wee doe also imagine onelye halfe a Christe and a rent Christ vnlesse he bring vs vnto God That place of Paule is like to this 1. Cor. 15. 24 where as he saide that Christ should delyuer vppe the kingdome to God and the father that God maye be all in all Christ reigneth not onely in his humane nature but in asmuch as hee is God reuealed in the flesh How shall he then put off the kingdome To wit because the diuinity which appeareth now only in the face of christ shal thē be reuealed in it self There is this only difference because Paul describeth in that place the chiefeste and last perfection of the diuine brightnes the beames whereof beganne to shine after Christ his ascention To the ende the matter may appeare more plainelye wee muste yet speake somewhat more grosly Christ doth not compare his fathers diuinitie with his owne in this place neither doth he compare his humane nature with the diuine essence of the father but he rather compareth his present estate with the heauenly glory whereunto he should be receiued immediately as if he shuld say you desire to kept me in the world but it were better for me to ascēd into heauē Therfore let vs learne to behold Christ abased in the flesh so that he may leade vs vnto the fountayne of blessed immortalitie For he is not made our guide that he may only lift vs vp vnto the sphere of the Sunne or the Moone but that he may make vs one with God 29. And now I haue told you beefore it come to passe that when it is come to passe you may beleeue 30. I do not any more speak many things vnto you for the prince of this world commeth and he hath nothing in me 31. But that the world may know that I loue the father and as the father hath commanded me so I do arise let vs go hence 29. And now I haue told you It was requisite that the Disciples should be oftentimes admonished of this matter beecause it was an hydden mystery farre exceeding all humane capacitie Hee saieth that he foretelleth that which should come to passe that they may beleeue when it is come to passe For this was a profitable confirmation of their faith when as they did call to minde Christe his prophesies and saw that fulfilled which hee spake beefore Yet this seemeth to be a kynd of grauntinge as if Christe should say because you are not as yet able to receiue such an hidden mysterie I pardon you vntil the thing be come to passe which shal be vnto you in stede of an interpreter to expoūd this doctrin Therefore although he seemed for a season to singe vnto deaffe menne yet it appeared afterward that his words were not as it were spread abroade in the aire but that the seede was sown vppon the ground And as Christ speaketh in this place of his word and the euent of thinges so his death and resurrection and ascention grow togeather into one with his doctrine so that they ingender faith in vs. 30. I do not any more speake many thinges with you His meaning was to make the Disciples giue care vnto him by this woorde and more deeplye to imprinte in their mindes his doctrine For ynough of a thing causeth for the moste parte loathsomnesse and that is more feruentlye desired which we haue not at hande and that is more willingly receiued which shall be by and by taken away Therefore hee denounceth that hee wyll shortly departe to the ende they may be the more desirous to heare his doctrine And although Christ doth not cease to teach vs during the whole course of our life yet this sentence may be also applyed vnto our vse because for asmuch as our lyfe is but short we must vse the opportunitie For the prince of this world commeth and hath nothing in mee Hee might haue sayde simply and slattly that hee should dye shortly and that the houre of his death is nowe at hande but hee vseth some circumlocution to the ende hee may fortifie theyr mindes least being terrified with suche as vnseemely and horryble kinde of death they fainte For to beleeue in Christe crucified is nothing else but to seeke lyfe in hell He saieth firste that this power is graunted vnto Sathan then afterwarde hee addeth that hee will yeelde for this cause not beecause hee is enforced with necessitie but that hee may obey the Father The deuill is called the prince of this worlde not beecause hee hath any kingdome separated frō God as the Manichees did feigne but because hee exerciseth his tyrannye in the worlde through Gods permission Therefore so often as we heare this Epithite giuen vnto Satan let vs be ashamed of our miserable estate For howe proude soeuer menne bee they are the bondslaues of Sathan vntyll they be regenerate by the spirite of Christe For all mannekinde is comprehended in this place vnder this worde worlde For there is one delyuerer which delyuereth vs from this horrible slauery And seeings that this punishment was layde vppon the sinne of the first manne likeas it encreaseth dayly and is worse and worse because of new sinnes let vs learne to hate both our selues and our sinnes VVe are so holden captiue vnder Sathan his gouernment that yet notwithstang this seruitude dooth not make vs blamelesse seeing that it is voluntary Furthermore wee must note that that is attributed vnto the deuill in this place whiche is done by wicked men for seeing that they are carryed by the violente motion of Sathan that is worthily accounted his worke whatsoeuer they doe Hath nothing in me Because it came to passe through the sinne of Adam that Sathan hath the rule of death hee could not haue touched Christ who was free from al sinne vnlesse he had willingly submitted himself Although I suppose that these words reach farther then they are wonte to be expounded for the interpreters say thus Sathan findeth nothing in Christ because there is no matter of death in him forasmuch as hee is cleane from al spots of sinne But in my iudgement Christ doth not onlye speake of his cleannesse in this place but also of his diuine power which was not subiect to death For it was requisite that the Disciples shoulde knowe that he yeelded not through infirmitie leaste they shuld not thinke so honourably of his power as they ought But that former sentence is also included in this general sentence that he is not bound to Sathan in dying the death VVhence we
shall bee perpetuall whenas he saith And that your fruite may remaine Because the doctrine of the gospell getteth soules vnto Christe vnto eternall saluation many do thinke that this is the perpetuitie of the fruite but I doe extend the sentence farther to wit that the church shall stand eueÌ„ vntill the ende of the worlde For the labour of the Apostles yeeldeth fruite euen at this day and our preaching is not for one age but shall spreade abroad the church that there may come a new encrease after our death VVhenas he saith your fruite hee speaketh as if it were gotten through their industrie whereas notwithstanding Paule teacheth 1. Cor. 3. 7. that those which water or plant are nothing And truly the creation of the Church is a more excellent worke of God then that the glory therof ought to be ascribed vnto men but because the Lorde sheweth his power by the hand of men least they labour in vaine he is wont to translate that vnto them which is proper to himselfe Neuerthelesse let vs remember that Christ doth adorne his disciples so beningly that he may encourage them and not puff them vp That whatsoeuer yee shall aske This member was not â—added abruptly as many men may thinke For seeing that the function of teaching doth farre surpasse mans strength there are moreouer many inuasions of Satan which can neuer be endured saue only through the power of God Therefore least the Apostles faint Christe helpeth them preuenteth them with a most excellent ayde as if hee should say if you shall haue more to doe then that you are able to fulfill your function my father will not faile you For I haue made you ministers of the Gospel vppon this condition that the father may stretch foorth his hande to helpe you so often as ye shal desire him in my name to help you And truly wheras most teachers doe eyther faint through slouthfulnes or fall downe flat through despayre it commeth to passe by none other meanes saue only because they waxe slouthfull in praying Therefore this promise of Christ stirreth vs vp to call vpon God For whosoeuer shall acknowledge that the successe of the worde commeth from God hee shall offer his labour to him with feare and trembling on the contrarie if any man trust to his owne industrie and do neglect Gods helpe or shal cast away both speare and buckler whenas he is come to the matter he shall doe no good after he hath taken great paines Furthermore we must take heed of two vices here of arrogancie distrust for as those men doe carelesly passe ouer Gods helpe who thinke that they haue the matter in their hand alreadie so many men do faint through difficultie because they doe not consider that they fight through gods power ayde vnder whose coÌ„duct they go on warfare 17 These thinges commaund I you This is also added in good time to the ende the Apostles might know that mutuall loue amongest ministers is chiefly required to the end they may edifie the Churche of God with the desire of concord For there is no greater impediment then whenas euery man laboureth apart and they doe not one helpe another Therfore vnlesse the ministers doe retaine brotherly fellowship amongest themselues it may be that they may erect some huge heapes but such as are scattered abroad neuerthelesse there shal be no building of the Church 18 If the world hate you After that Christ hath armed the Apostles vnto the sight he doth also exhort them vnto pacience For the Gospell cannot be preached but the world will goe mad by and by VVherfore it cannot be that godly teachers shall escape enuie and the hatred of the worlde Christe foretelleth this in time least that befall them whiche is wont to befall fresh water souldiers who by reason of their vnskilfulnes are bold before they see the enemies when as they come to the fight they are afraide neither doth he forewarne his Disciples for this cause only least any newe or vnlooked for thing befall them but he doth also confirme them by his owne example For it is an vnmeete thing that seeing the world did hate him we who represent his person should haue the world which is alwayes like to it selfe fauourable to vs. I had leuer translate the verbe ginoscete in the indicatiue mode although if any man had rather haue it the Imparatiue I doe not gaine say him because the sense is not altered There is greater difficultie in the word which foloweth next For seeing that he calleth himselfe former then the Disciples this may be referred aswell vnto the time as vnto the dignitie The former exposition is more vsuall to wit that Christe was hated of the world before his Disciples But I doe rather allow the latter that seeing that Christe who doeth farre excell was not yet free from the hatred of the world his ministers must not refuse the like estate For this saying agreeth with that which we had twice in the first chapter 27. 30. verses He that commeth after me is preferred before me because he was former then I. 19 If you were of the world This is another consolation that the worlde doth hate them for this cause because they are separated from it And this is their true felicitie glory because they are deliuered froÌ„ destruction by this means To clause doth signifie in this place to separate Nowe if they were chosen out of y e world it foloweth y t they were a part of the world that they are separated froÌ„ the rest that perish only through gods mercy In this place Christ coÌ„preheÌ„deth vnder this word worlde all those which are not regenerate by the spirite of god For he setteth the church against the world as we shal see more fully in the 17. chap. And yet that exhortatioÌ„ of Paul is not coÌ„trary to this doctrin Ro. 12. 18. Haue peace with al meÌ„ so much as in you lyeth For that exception which is added importeth asmuch as if he shold say that we must take heed what is lawful for vs to do least any maÌ„ beare too much with the corruptions of the world through the desire he hath to please But there may another questioÌ„ be obiected as yet For we seethe wicked which are of the world not only coÌ„moÌ„ly hated but also accursed truly the world doth nothere loue that which is his own I answere that earthly men who are moued according to the sense of their flesh do neuer hate sin indeed but only so far foorth as the care of their own losse or gain doth moue theÌ„ althogh Christ meant not to deny but that the world waxeth hot with inwarde discord rageth within it self his only meaning was to shew that the world doth only hate that in the faithful which is of God And it appeareth also hereby how foolishly the Anabaptists do dote who gather by this one argument only that they are the seruants of god bicause they
displease the more part of meÌ„ For we may redily obiect that many whiche are of the world namely whoÌ„ the filthy coÌ„fusioÌ„ of all thinges deliteth do fauour their doctrine again many of the world do hate it because they are desirous to haue the politike order remaine 20 Remâ—mber the word It may also be read in the Indicatiue mode You remeÌ„ber but without any great alteratioÌ„ of the sense yet in my iudgement the Imparatiue mode doth the better agree And it is a coÌ„firmatioÌ„ of the sentence next going before where Christ said that the world hated him who did excel his disciples For it is not meet that the seruant should bee in better estate theÌ„ his master Furthermore after that he hath spoken of the persons he maketh meÌ„tioÌ„ also of the doctrine for there is nothing that troubeth the godly more then wheÌ„ they see the doctrine whiche is gods proudly coÌ„teÌ„ned of men For it is an horrible monster the beholding wherof may make the strongest breast heart quaile But whilest that on the other part we remember that the sonne of God himselfe did no lesse trie stubbornnes there is no cause why we should maruel that y e doctrine of god is so little reuereÌ„ced amoÌ„gst meÌ„ In that he calleth it their his doctrine it is referred vnto the ministerie There is one onely master of the Church but he would haue his doctrine which he taught first to be preached afterward by his Apostles 21 But all these things Because the fury of the worlde is monstrous whilest that it rageth so against the doctrine of saluation Christe sheweth a reason thereof because it is carried headlong into destruction through blinde ignoraunce For no man would warre against God openly therefore it is blindnesse and ignoraunce of God which causeth the worlde so carelesly to fight against Christ. Therefore we must alwayes haue respect to the cause neither can we haue any true consolation any where els saue only in the testimonie of a good conscience Hereby must our mindes be lifted vp likewise vnto thankfulnesse that whilest that the world doth perish in the blindnesse thereof God hath vouchsafed to make vs partakers of his light Neuerthelesse we must hold that the hatred of Christ doth proceede from the dulnesse of the minde whenas God is not knowen For as I say oftentimes vnbeliefe is blinde not that the wicked doe vnderstand and perceiue nothing but that all their knowledge is confused and doth vanish away straightway which thing I haue handeled more at large els where 22 If I had not come and spoken vnto them they should haue no sinne but now they haue no excuse for their sinne 23 Hee that hateth me hateth my father also 24 If I had not done the workes amongest them which no other man hath done they should haue no sinne but now they haue both seene and also heard both mee and my father 25 But that the worde which is written in their law may be fulfilled they hated me for nothing 26 And when the comforteâ— shall come when I will sende vnto you from my father the spirite of truethe whiche proceedeth from the father hee shall testifie of mee 27 And you doe also testifie because you are with mee from the beginning 22 If I had not come In that he said that the Iewes hated the gospel because they knew not God least any man should thinke that this serueth to mittigate their offence hee addeth that they were maliciously blinde as if a man shoulde shut his eyes least hee bee compelled to behold the light For otherwise it might haue beene obiected againste Christe if they know not thy father how is it that thou doest not redresse their errour VVhy hast thou not at least tryed whether they were altogeather vnapt to bee taught or no Hee answereth that he hath executed the office of a good and faithfull teacher but all in vaine because malice woulde not suffer them to returne vnto foundenesse of minde Furthermore his meaning was to make all men afraide vnder theyr person who doe either refuse the truth of God when it is offered vnto them or resist the same willingly when they knowe it And although there remaineth terrible vengeance of God for them yet Christe hath respect rather vnto his Disciples that hee may encourage them with certaine hope of victorie least at any time they yeelde vnto the wickednes of the wicked For whenas we heare that such is their end wee may triumph now as it were in the middest of the battell They shoulde haue no sinne Christ seemeth to graunt by these wordes that only vnbeliefe is sinne and there be some which thinke so Augustine thinketh somewhat more soberly yet the commeth vnto the same sense For because faith remitteth and blotteth out all sinnes hee saith that it is only the summe of vnbeliefe that condemneth This is truly said forasmuch as vnbeliefe doth not only keepe men from beeing deliuered from the giltinesse of death but it is the fountaine and cause of all euill But all that disputation doth nothing appertaine vnto this present place For this word sinne is not taken generally but according to the circumstance of the cause which is handeled as if Christ should say that their ignoraunce is by no meanes excusable because they had malitiously refused God in his person Likeas if we call him giltlesse iust and pure whom we will acquit of one fault only wherof he was giltie Therfore that absolution of Christe is restrained vnto one kinde of sin because he taketh from the Iewes their cloake of ignorance in the contempt and hatâ—ed of the Gospell Yet heere ariseth a newe question as yet whether vnbeliefe were not sufficient to condemne men before the comming of Christ or noe And there be frantike fellowes who gather falsly out of this place that whosoeuer died before Christs comming without faith they were in a doubtfull and suspensed state vntill Christ did shew himselfe vnto them As if there were not many places of scripture extant whiche testifie that the onely conscience was sufficient to make them guiltie Death saith Paule Rom. 5. 14. reigned vntill Moses in the worlde And in another place in the same Epistle 2. 12. he teacheth that they shall perish without lawe which haue sinned without lawe Then what is Christ his meaning Truly there is a graunting in these wordes whereby hee giueth vs to vnderstande that there remaineth nothing for the Iewes which they can pretend to mittigate their fault after that they haue reiected life willingly and wittingly when it was offered vnto them So that the excuse whiche hee graunteth them doth not quite acquit them but doeth only extenuate the greeuousnesse of the wickednesse according to that the seruaunt which knoweth the will of his master and despiceth it shal be sorer beat Luke 12. 47. For Christ meant not to promise pardon vnto others but to holde his enemies conuicted who had reiected the grace of God stubbornly to the
what those thinges be which the Apostles could not beare Hee shall declare vnto you those thinges which shall come saieth he Some doe restraine this vnto the spirite of prophecie but in my iudgment he meaneth rather the estate of his spirituall kingdome whiche shoulde come suche as the Apostles saw shortely after his resurrection but they could in no case comprehend it then Therfore he doth not promise thē prophecies concerning things which shuld happen after their death but he only giueth thē to vnderstand that the nature of his kingdome shal be of an other sorte and the glory farre greater then they can nowe conceiue in their mindes The treasures of which hidden wisdome which the heauenly Aungels doe learne by the Church with admiration Paule expoundeth and vnfoldeth in the Epistle to the Ephesians from the first chapter vntil the ende of the fourth VVherefore there is no cause why we shuld fette it out of the Popes tresurie or chest For he shal not speake of himselfe This is a confirmation of that clause hee shal leade you into all trueth VVe know that God is the fountaine of truth and that there is no certeine or sound thing without him VVherefore to the end the Apostles may safely or assuredly beleeue the oracles of the spirite Christ affirmeth that they are diuine as if hee should say that all that floweth from God which the spirit shal bring And yet the maiestie of the spirit is no whitte diminished by these woordes as if hee were not God or were inferiour to the father but they are referred vnto the capacitie of our minde For because we doe not sufficiently comprehende by reason of the vale put betweene with how great reuerence we ought to receiue those thinges which the spirite reuealeth vnto vs therefore there is expresse mention made of his diuinitie like as hee is called els where the earnest wherby God doth confirme vnto vs our saluatiō and the seale wherby he sealeth vnto vs the certeintie thereof In sum Christ meant to teach that the doctrine of the spirit is not of this worlde as if it were bred in the ayre but that it shal come out of the secrete places of the heauenly sanctuary Ephe. 1. 3. 14. Hee shall glorifie me Now Christ telleth them that the spirite shall not come that he may erect some new kingdome but rather that he may establish the glory giuen him of the father For many men dreame that Christ taught onely that he might deliuer the first rudimentes and that he might send the disciples afterwarde into an higher schoole By this meanes they make no more account of the gospel then of the law which is said Galath 3. 24. to haue beene a schoole maister to the olde people There is an other errour which is no more to be borne with then this which followeth is that Christ hauing taken his leaue as if he had made an end of ruling were nothing now They thrust the spirit into his place From this fountaine did flow the sacrileges of the Pope and Mahomet For although these Antichristes doe much differ one from another yet they haue both one principle to witte that we are entred into the right faith by the gospel but yet we must fette the perfection of doctrine somwhere else which may throughly pullish vs. If the scripture be obiected to the Pope he saith that we ought not to stay there because the spirite which came vpon afterward hath lifted vs vppe aboue it by many additions Mahomet saith that without his Alcharan men do alwayes continue children therefore the world was falsly bewitched vnder colour of the spirit to depart from the plaine trueth of Christ. For so soone as the spirite is pluckte away from the word of Christ the gate is set open vnto all manner of dotinges and seducinges The like way of deceiuing hath beene assayed in our time by many frantik fellowes The doctrine which is written seemed to them to be litterall therefore it pleased thē to coine a new kinde of diuinitie which should consist vpon reuelations Now we see how litle superfluitie there was in Christ his admonition that he shuld be glorified by the spirit which he would send to the end we might know that this is the office of the spirit to establish Christe his kingdom and to defend and confirme for euer whatsoeuer the Father hath giuen him Then to what end serueth the doctrine of the spirit not that it may lead vs away from the schoole of Christ but rather that tha◠voice may be established whereby we are commanded to heare him Otherwise he should take somewhat from Christ his glory The reason is added He shall take of mine saith Christ in which woordes he giueth vs to vnderstand that we receiue the spirit to this end that we may enioy his benefites For what dooth he giue vs That wee may be washed by the bloud of Christe that sinne may be abolished in vs through his death that our old man may be crucified that his resurrection may be able to reforme vs vnto newnes of life finally that we may be partakers of his good thinges Therfore the spirit giueth vs nothing aparte from Christ but taketh that from Christ which he powreth ouer into vs. The same must we thinke of doctrine For he doth not illuminate vs that he may lead vs away euen a litle from Christ but that he may fulfil that which Paul saith 1. Cor. That Christ is made vnto vs wisdom and againe he openeth those treasures which are hidden in Christ. In sum he enricheth vs with no other but with the riches of Christe that he may shew forth his glory in al things 15. VVhat things soeuer the father hath they are mine Because Christ might seeme to take from his father that which he chalengeth to himself he cōfesseth that he hath that from the father which he imparteth vnto vs by the spirit And when as he saith that al things which the father hath are his he speaketh in the person of a mediatour because we must draw out of his fulnes He hath alwaies respect vnto vs as hath bin said but we see how the more part of men deceiue thēselues which passing ouer Christ seeke God here and there Other some expound it that that is common to the sonne whatsoeuer the father hath inasmuch as the same is God But hee intreateth not so much in this place of the hidden inward that I may so call it power as of his office which was enioyned him towarde vs. Finally he commendeth his riches that he may inuite vs to enioy thē and he reckoneth the spirit amongst the gifts which we receiue of the father by his hand 16. A litle while and you see me not and againe a litle while and yee see me because I goe to my father 17. Therfore certeine of his disciples said amongst themselues what is this that hee saith vnto vs A litle while and ye see me not and againe a
because the father is with me 32 These things haue I spoken that yee may haue peace in me ye haue tribulation in the worlde but â—e of good courage I haue ouercome the world 29 The Disciples say vnto him Hereby it appeareth how effectuall that consolation was because it lifted vp vnto great ioyfulnesse those mindes which were before cast downe and discouraged and yet notwithstanding it is certaine that the Disciples knew not as yet what Christe his speech did import But althogh they comprehended it not as yet yet the only smel did refresh theÌ„ In that they cry out that their master speaketh plainely and without any figure they passe measure in that yet according to their meaning they testifie the truth VVhich thing we doe also trie at this day for he that hath tasted but a little only of the doctrine of the Gospell he is more enflamed and fealeth more force in a small quantitie and portion of faith then if he had knowen all Plato Yea the sighes and sobs which the spirite of God stirreth vp in the heartes of the godly doe sufficiently testifie that God worketh by some secrete meanes aboue their capacitie For otherwise Paule woulde not call them vnexpresseable Ro. 8. 26. VVe must thus thinke that the Apostles felt some profiting so that they might truly testifie that Christe his wordes were not now altogether darke vnto them but they were deceiued in that they seemed to themselues to be wiser then they were And the errour proceeded thence because they knew not of what sort the gifte of the soirite should be Therefore they reioyce before the time as if a man should thinke that he were rich when he hath but one crowne of gold They gather by certaine signes that Christ came foorth from God they boast as if they wanted nothing els But they were farre from that knowledge as yet so long as they vnderstood not what Christ should be afterward 31 Now yee beleeue Because the disciples had too great a good liking of themselues Christ telleth them that remembring their infirmitie they must rather keepe themselues within their compasse VVee doe neuer know sufficiently what we lacke and how farre wee are off from the fulnesse of faith vntill we be come vnto some serious experiment and tryall For the thing it selfe doth now declare how weake the faith was which we thoght was perfect Christ calleth back his disciples vnto this and he pronounceth that it shal come to passe shortly that they shal leaue him For persecution is like a touchstone to trie saith whiche whenas it appeareth to be but small those men begin to tremble and shrinke together who were puffed vp before Therefore Christe his interrogation is ironicall and made iestingly as if he should haue saide doe ye boast therefore as if you were filled with faith But there is a triall at hand which shall bewray your emptinesse Our securitie must be brideled thus whilest that it passeth measure too much But it might seeme that there was either no faith at all in the disciples or that it was extinguished then when hauing forsaken Christ they ran vp down I answere that howsoeuer their faith was cast downe and did faint and fayle yet there remained something whence newe slippes myghte spring 32 I am not alone This correction was added to the ende we may know that Christ is no whit impayred when he is forsaken of men For seeing that his trueth and glory is grounded in himselfe and that he doth not depende vpon the faith of the worlde if he chaunce to bee forsaken of the whole world yet neuerthelesse hee remaineth perfect because he is God and needeth not the help of an other In that he saith that his father will bee with him it is as much as if he should say that god is on his side so that he hath no neede to borrow any thing of menne VVhosoeuer shall ponder these thinges he shall stand stedfast when all the whole world is like to fall neither shal the falling of all other ouerthrowe his faith For we doe not giue God his due honour vnlesse hee alone be sufficient for vs. 33 These thinges haue I spoken vnto you Hee repeateth againe how necessary those comfortes were which he vsed to giue them And hee proueth by this reason that much sorow and tribulations are prepared for them Therefore we must first of all note this admonition that all the godly may bee persuaded that their life is subiect to great miserye that they may prepare themselues to suffer and indure them Therefore seeing that the worlde is vnto vs like the surging Sea wee shall not find true peace any where els saue only in Christ. Nowe we must note the meanes and way to enioy the same He saith that they shall haue peace if they goe forwarde in this doctrine VVill we then haue our mindes quiet and free in the middest of afflictions Let vs take good heede vnto this sermon of Christ which shall giue vs peace in him Bee of good cheere As our sluggishnesse ought to be corrected with diuers afflictions and wee must bee awaked to seeke remedie for our miseries so the Lord wil not haue vs to be discouraged but rather to fight ioyfully whiche cannot be vnlesse we be certaine to haue successe For if we fight not knowing whether we shall haue the victorie or no all our desire and endeuour shall fall to the ground by and by Therefore when Christ calleth vs to fight hee furnisheth vs with sure hope of victorie although we must neuerthelesse take some paine Furthermore because there is alwayes in vs great matter of trembling hee telleth vs that we must hope for this cause because hee hath ouercome the worlde not for himselfe alone but for our sakes So it shall come to passe that when we be almost oppressed in our selues wee may be able safely to contemne what miserie soeuer lyeth vpon vs when we beholde that great glory whereunto our head hath attained VVherefore if wee desire to be Christians we must not seeke to bee free from the crosse but let vs be content with this one thing that so long as we fight vnder Christes banner wee are notwithstanding out of daunger euen in the very conflict Christ comprehendeth in this place vnder this woorde worlde whatsoeuer is contrary to the saluation of the godly and especially all the corruptions which Satan abuseth that hee may deceiue vs. Chap. 17. 1 THese thinges spake Iesus and hee lifted vp his eyes towarde heauen and said Father the houre is come glorifie thy sonne that thy sonne may also glorifie thee 2 As thou hast giuen him power of all flesh that he may giue life to all those whom thou hast giuen him 3 And this is eternall life that they may knowe thee the only true God and Iesus Christ whom thou hast sent 4 I haue glorified thee vpon earth I haue finished the woorke which thou hadst giuen mee to doe 5 And now
righteousnes and holynes God dooth make it knowne vnto vs daily by infinite meanes besides this how fatherly hee loueth vs but the marke of adoption farre exceedeth the rest by good right He addeth furthermore And thou hast loued them as thou hast loued me in which woordes he meant to note the cause and the beginning of loue For the aduerbe of likenes must be resolued into the coniunction causal as if he shoulde haue saide because thou hast loued me For Christ alone is he vnto whō the title of beloued belongeth And again the heauenly father loueth al the members also with the same loue wherwith he hath loued the head of the Church so that he loueth none but in Christ. Although here aryseth some shew of contrarietie for Christe saieth as we haue seene else where that the infinite loue of God toward the worlde was the cause that he gaue his onely begotten sonne before 3. 16. If the cause must go before his effect we gather that menne were beloued of God the Father without Christ that is before he was ordained to be a redeemer I answere that the mercy wherewith God was moued toward the vnworthy yea his very enemies before he reconciled thē vnto himself is called there and in such places Loue. Truly the goodnes of God is woonderfull and vnable to be comprehended by mans wit in that bearing good wil and being fauourable vnto men whom he could not hate hee tooke away the cause of hatred least any thing should hinder his loue Paule teacheth that we were double loued in Christe first because the father chose vs in him before the creation of the world Eph. 1. 4. and secondly because he hath recōciled vs vnto himselfe in the same Ro. 5. 10. hath had mercy vpon vs. Behold how we are both his enemies his friends vntill we be returned into fauour with God our sinnes being purged therefore when as we are iustified by fayth properly by God wee begin to be beloued at length as children of their father And that loue wherby it came to passe that Christ was ordained in whom wee shoulde bee chosen freely being yet vnborne and being notwithstanding already lost in Adam being hidden in Gods breast doth far exceede the capacity of mans minde No man shal euer finde God fauourable saue he which shall lay hold vppon him being pacified in Christ. But like as when Christe is taken away al taste of Gods loue dooth vanish away so wee may fully assure our selues that so soone as we are engrafted into his bodye wee neede not feare least we should fall from Gods loue For doubtlesse this foundation cannot be ouerthrown that we are loued because the father hath loued him 24. Father I will that those whom thou hast giuen to me be with me that they may see my glory which thou hast giuen me before the creation of the world 25. Iust father and the worlde hath not knowen thee and I haue knowen thee and these haue knowen that thou hast sent me 26. And I haue declared thy name vnto them and will declare it that the loue wherewith thou hast loued me may be in them and I in them 24. I will that those VVill is put in steade of desire for this speache is not the speache of one that commaundeth but desireth Yet it may haue a dowble meaning either that he would haue his disciples to enioy hys externall presence or that GOD would bring them at length into the kingdome of heauen whether he goeth before them So some expound these woordes see my glorye for to enioye and be made partakers of the glory which Christ hath other some for to perceiue by the experiment of faith what Christ is and howe great his maiestie is For mine owne part hauing well weighed all thinges I thinke that Christe speaketh of the perfecte blessednesse of the godly as if hee shoulde saye that hys request should not be satisfied before they be receiued into heauen To the same effecte doe I referre the seeing of his glory They sawe the glory of Christe then as a small glimmering of light doeth come thoroughe chinkes vnto a man that is shut vppe in darkenesse nowe Christe desireth that they may goe so farre forwarde that they maye enioy the perfecte brightnesse openly in heauen In summe he desireth that the father woulde leade them foorth by continuall proceedings vnto the perfecte beholding of his glory Because thou hast loued me This dooth also farre better agree with the person of the mediatour then with the bare diuinitie of Christ. It is an hard thing that God loued his wisdome but the text leadeth vs vnto an other thing howsoeuer we receiue that It is not to be doubted but that when Christ desired before that his disciples might be ioined with him and that they might see the glory of his kingdome he spake as hee was the head of the Church Now he saieth that the loue of the father was the cause VVherfore it followeth that he was loued inasmuch as he was ordained to be the redeemer of the world VVith this loue did the father loue him before the creation of the world that he might haue wherein he might loue his elect 25 Iust father He compareth his disciples with the world that hee may thereby amplifie their commendation and fauour with the father For they must by good right be excellent who onely know God whom the whole world reiecteth Christ commēdeth them by good right with a singular affection whom the vnbeliefe of the worlde hindered not frō knowing God In calling his father iust hee derideth the worlde and the wickednes therof as if he shuld say howsoeuer the world doth proudly contemne God or refuse him yet can there nothing be taken frō him or done vnto him but that the honour of his iustice shal continue whole and sound to himselfe By which words he teacheth vs that the fayth of the godly must be so grounded in God that it doe neuer faint although the whole world do fall Like as at this day we must condemne Papistry of iniustice that we may defend Gods praise and preserue it to himselfe Christ saith not absolutely that the disciples knewe GOD but he putteth two degrees that he himselfe knew the father and that the disciples knew that he was sent of the father But because he addeth immediately after that he had declared vnto them his fathers name he commendeth them as I haue said for the knowledge of God which separateth them from the rest of the world In the meane season wee must note the order of faith which is described in this place The son which came out of the bosome of the father doth onelye know him properlye Therefore those which desire to come vnto God must needes receiue Christ comming to meete them and addict themselues vnto him Hee shall at length lift vp his disciples vnto God the father after that hee is known himselfe 26. I haue declared and wil declare
Christ did indeede execute the office of a teacher yet he vsed the hidden reuelation of the spirit and not onely the sound of the voice to make his father manyfest His meaninge is therefore that he taught the Apostles effectually but because their fayth was yet weake he promyseth vnto them greater proceedinges and that they should profit better in time to come and so he prepareth them to hope for greater grace of the spirit And although he speaketh of the Apostles we may gather a common exhortation thence that wee study to go forward dayly and that we do not think that wee haue runne so wel but that we haue yet far to go so long as we are compassed aboute with the flesh That the loue c. That is that thou maist loue them in me or that the loue wherewith thou hast loued me may spread it selfe abroade euen vnto them For the loue wherewith God loueth vs to speake properlye is no other loue saue that wherewith he hath loued his sonne from the beeginning that he might make vs also acceptable amiable vnto himself in him And certeinly as I haue sayd a litle before we are hated of God as touching our selues without Christ and he beginneth to loue vs theÌ„ when as we grow into the body of his well beloued sonne This is an vnestimable priueledge of fayth in that we know that the father loued Christ for our sakes that we might be may be partakers of the same loue continuallye But we must note this particle I in them whereby wee are taught that we are no otherwise comprehend in that loue whereof he speaketh vnlesse Christ dwel in vs. For as the father cannot behold the sonne but that he hath all his body before him together so if wee wyll haue him to beeholde vs we must be his members indeede Chap. 18. 1. VVHen Iesus had spoken these thinges he went out with his disciples ouer the brock Cedron where was a garden whereinto he entred his disciples 2. And Iudas knew the place also which betrayed him because Iesus came thither often with his disciples 3. Therefore when Iudas had receiued a band and ministers of the Priests and Pharises he came thither with lanternes and lightes and weapons 4. And seeing that Iesus knew what thinges soeuer should come vpon him hee went out and said vnto them whom seeke yee 5. They answered him Iesus of Nazareth Iesus said vnto them I am he And Iudas which betrayed him stoode with them 6. Therefore so soone as he sayde vnto them I am he they went backward and fell to the ground 1 VVhen Iesus had spoken these thinges In this hystory Iohn omitteth many thinges which are read in the other three Euangelistes and this doth he with good aduisement like as he determined to gather many thinges worthy to be remembred which they conceale Therefore let the readers borrow these thinges of the other Euangelistes which are wantinge heere Ouer the brooke Cedron In the Greeke the article is added as if the brook had his name of Cedars but it is like that it crept in through errour For there is mention made oftentimes of the valleye or brooke Kidrâ—n in the scripture The place was so called by reason of the darknes beecause the valley was hollow and therefore darke Although I doe not contend about that matter I bring that onely whiche is more like to be true wee must especially note the Euangelists purpose in shewing the place for he meant to shew that Christ went forth willingly vnto death Hee cometh into the place which he knew Iudas knew familiarly Why so saue only that he may willingly offer himself vnto the traitor his enemies Neither did vnaduisednesse or rashnesse deceiue him seeing that he knew al things before which were at hand Iohn addeth afterward that he went to mete them Therefore he died not being constrained but of his owne accord that he might be a voluÌ„tary sacrifice for without obedience our sinnes had not ben purged Furthermore he entreth into the garden not that he may hide himselfe there but that he might haue freer and more space to pray And in that he desired thrice to be deliuered from death it is not contrary to that willing obedience whereof we haue spoken For it was meete that he should wrastle with difficulties and daungers that he might at length get the victorie now hauing subdued the horrour of death he maketh haste vnto death freely and ioyfully 3. Therefore Iudas In that Iudas commeth furnished with souldiours and so great a garde in is a signe of an euill conscience which feareth alwayes for no cause It is certaine that he receiued the band of menne at the Presidents pleasure who sent also a Tribune who was a captaine of a thousand footemen For there was a garrison of soldiours alwaies in the citie for feare of sodaine tumultes and the President himselfe did alwayes carie with him a companie of soldiours which wayted vppon him whether soeuer he went the rest were the seruaunts of the priestes But Iohn nameth the Pharisies apart whose madnesse was most hotte as if they cared more religion 4. And seeing Iesus knâ—we The Euangelist setteth downe more plainely how willingly Christ went vnto death and yet he doth also shew what great power he breathed out in one voyce and woorde to the ende we may knowe that the wicked could doe no more to him then he suffered them Hee answeareth courteously that he is the same man whome they seeke and yet he throweth them downe to the ground as if it had been with a violent whirlewinde yea with a thunderbolte Therefore hee wanted no power to stay and restraine their hands if he had thought it good but he woulde obey his father by whose decree he knewe he was called to die Hence we gather how horrible and fearful Christ his voice shal be to the wicked when as he shal sitte vppon his iudgement seate to iudge the world He stode then as a lambe ready to be offred vp in sacrifice he was depriued of his maiestie then to loke to he throweth down his enemies at a sodaine with one word which were armed fre from feare and with this word he did not accuse them but doth only answer I am hee VVhat shall befall them then when hee shall come not to bee iudged of men but to be the iudge of quicke and dead not in that base and simple apparell but in his heauenly glory with his Angelles But he meant to shew some token of that force and efficacy which Isaias 11. 4. giueth to his voyce The Prophet reckeneth this amongst other powers vertues of Christ that he shall strike the earth with the rodde of hys mouth and he shal flea the wicked with the breath of his lips Paul suspendeth and deferreth the fulfilling of this prophesie vntill the ende 2. Thes. 2. 8. Yet we see the wicked fall daily with their fury and pride at the voyce of Christ.
Seeing that those fell to the ground which came to binde Christe there was a visible token and signe shewed of that feare which all the wicked doe feele inwardly whether they wil or no when Christ speaketh by his ministers But seeing that this thing was accidentall to the voyce of Christ whose propertie is to lift vppe miserable men which laide in death it shall doubtlesse shew foorth that force towarde vs that it may lift vs vp euen vnto Heauen 7. Therefore he asketh them againe whome seeke yee they saide Iesus of Nazato beereth 8. Iesus answered and said I sayd vnto you that I am he If therefore ye seeke me let these depart 9. That the word might be fulfilled which he had spoken of those which thou hast giuen one haue I not lost any 7. Therefore he asked them againe Heereby appeareth what force that blindnes hath wherewith God striketh the mindes of the wicked and how horrible their amasednes is after that Sathan hath bewitched them by the iust iudgement of God If Oxen and Asses doe fall they are touched with some feeling these menne hauing tried the diuine power of Christ manifestly doe goe forward no lesse carelesly then if they hadde not seene so much as the shadowe of a man in him yea Iudas himselfe is not yet moued Therefore let vs learne to feare Gods iudgement wherby the reprobate being deliuered into the handes of Sathan are made more astonied then bruite beastes And doubtlesse it was Sathan which carried them headlong with such furious force vnto such carelesse boldnes For there is no phrensines that canne throwe downe a man headlong so violently as such blindnes For the wicked run headlong against God after that they are cast into a reprobate sense as if they had to deale onely with a flye They feele his power indeede but not that they may be bended For they wil be sooner broken an hundred times then they wil yeelde Finallye their wickednes is vnto them a vaile which hindereth them from beholding and looking vnto the light of God obstinacy doth make them harder then stones least they shuld at any time suffer themselues to bee tamed 8. I told you that I am Here we see that the sonne of God dooth not only die willingly that he may blot out our transgressions by his obedience but also that he fulfilleth the office of a good shepheard toward his stocke in defending the same Hee seeth the inuasion of the wolues hee waiteth not ne staieth vntil they come to the sheepe whose keeper hee was made but he setteth himself against them in time VVherfore let vs not doubt but that so often as either wicked men or the deuils doe inuade them we shal haue the same aide present with vs. In the meane season Christe prescribed a rule to all Pastours by his owne example which they must follow if they wil fulfill their office aright 9. I haue not lost any This sentence seemeth to be brought out of season which appertaineth rather vnto the soules then vnto the bodies for Christ did not preserue and keepe his Apostles safe and sound euen vntill the last end but this he did that their eternal saluation might alwaies be in safetie amongst continual daungers and in the middest of death I aunswere that the Euangeliste speaketh not simplye of their corporall death but that this is rather his meaning that Christ in sparing them for a time did prouide for their eternal saluation Let vs consider how weak they were as yet what do we think they would haue doone if they had beene examined and tried to the quick Therefore forasmuch as Christe would not haue them tempted and tried aboue the strength whiche hee had giuen them he deliuered them from eternal destruction And hence may we gather a general doctrine although he tried our faith with many temptations yet shal we neuer come into extreame daunger but hee wil giue vs strength also to ouercome And truely we see how hee beareth with our infirmitie oftentimes when as he beareth backe and driueth away so many endeuours and practises of the wicked by encountering with thē himself because he seeth that we are feeble and not ripe enough as yet Finally he neuer bringeth forth his vnto the battel vntyll they be well furnished and appoynted that euen in perishing they may not perish beecause there is gaine prepared for them aswell in death as lyfe 10. Then Simon Peter hauing a sword drew it and smote the hie priests seruaunt and cut off his right eare And his name was Malchus 11. Therfore Iesus saith vnto Peter put vp thy sword into the sheath wilt thou not that I drinke the cup which my father hath giuen me 12. Then the band and the Captaine and the ministers of the Iewes tooke Iesus and bound him 13. And led him away vnto Annas first for he was father in law to Cayphas whiche was high priest that yeers 14. And it was Caipha◠which had giuen counsell to the Iewes that it was expedient◠that one man should die for the people 10. Therefore Simon Peter The Euangelist describeth Peter his foolish zeale now who went about to defend his maister otherwise then it was lawful for him to doe Hee taketh vpon him and ventureth into great daunger for Christes sake couragiously and valiauntly but because hee respecteth not what his calling requireth and what God suffereth his fact deserueth so small praise that Christe reprehendeth him sharplye And let vs know that all that is condemned in the persō of Peter which men dare assay of their owne head VVhich doctrine is especially to bee noted For there is nothing more common then vnder colour of zeale to defend whatsoeuer we doe As if it skilled not whether God doe allow that or no which men think is right whose whole wisdom is meere vanitie If we did see no corruption in Peters zeal yet we ought to be cōtēted with this one thing only that Christ pronoūceth that it doth not please him But wee se◠that there wanted no good will in him to haue Christ called backe from death and that he should haue suffered eternal shame and reproach For in that he layeth violent handes vpon the captaine and soldiours he rageth in that respect like a robber or murtherer because he resisteth the power ordayned of God Seeing that Christ was ouermuch hated of the world this one facte might haue beene a colour for al slanders false reports wherewith the enemies burthened him falsely Secondly this is too preposterous that he will proue and declare his faith by the sword and cannot do it with his tongue VVhen as he is called to confesse he denieth but now without his maisters commaundement he rageth and maketh much a do VVherefore seeing that wee are admonished with so notable an example let vs learne to moderate our zeale And because the wantonnes of our flesh itcheth alwayes and is bold to do more then God commaundeth let vs knowe that our zeale shal
no small light to the historie which followeth in the next Chapter Chap. 20. 1 AND the first day of the Sabbothes came Mary Magdalene earely in the morning whenas it was yet darke vnto the sepulchre and sawe the stone taken away from the sepulchre 2 Then shee runneth and commeth to Simon Peter and vnto the other disciple whō Iesus loued and saith vnto them They haue taken the Lorde out of the sepulchre and we know not where they haue laide him 3 Therefore Peter and the other Disciple wente foorth and came to the sepulchre 4 And they two ranne together but the other disciple out ran Peter and came first to the sepulchre 5 And when he stouped downe he saw the linnen cloathes lying yet hee entred not in 6 Then Simon Peter came following him entred in into the sepulchre and saw the linnen cloathes lying 7 And the kerchiffe that was vpon his head not lying with the linnen cloathes but wrapped together by it selfe in a place 8 Then entred in the other disciple also which came first vnto the sepulchre and saw and beleeued 9 For they knew not the Scripture as yet that hee must ryse againe from the dead 1 And the first day of the Sabboth Because Christ his resurrection is the principall point of our faith and without which there is no hope of eternall life Therefore the Euangelistes doe stand the longer about the prouing of the same like as this Euangelist of ours gathereth many testimonies wherby we may be fully certified that Christ is risen from the dead Yet it may seeme an absurde thing that hee bringeth foorth no more substanciall witnesses For he beginneth with a woman but by this meanes was that fulfilled 1. Cor. 1. 27. That God choseth that which is weake in the worlde that he may confound the wisdome and power and glory of the flesh There was no more earthly dignitie in the disciples then in the woman which followed Christe but because it pleased Christ to haue them to be the first witnesses of his resurrection they are authenticall and of sufficient authoritie and without all exception There was nothing els that letted the Priestes and Scribes and all the people and Pilate to know certainely that Christ was risen againe but grosse and voluntarie blindenesse Therefore they were all woorthy in seeinge not to see Neuerthelesse Christe reuealed hymselfe to a small company But before we goe any farther it is good to shewe how the Euangelistes agree togither in whose woordes there appeareth some disagreement at the first light Iohn nameth Magdalene alone Mathewe two Marke three Luke setteth downe no certaine number but sayeth onely that the women which followed Christe from Galilee came But wee maye easily loose this knotte thus that like as Mathewe putteth the names of two women whiche were better knowen and more famous amongest the disciples so Iohn is contented with the name of Magdalene alone Neuerthelesse hee excludeth not the other yea wee may easily gather out of his woordes that shee was not alone For Marye sayeth shortly after in the plurall number wee knowe not where they haue layed hym Therefore althoughe Iohn make no mention of her fellowes yet hee telleth nothinge that is contrary to the other who say that there were more VVe may easily aunsweare concerninge the varietie of the time VVhen Iohn sayeth that shee came before it was day vnderstande that they tooke their iourney when it was yet darke and before they came to the Sepulchre it was light day And at nighte after the Sunne was sette when as the Sabboth was ended they hadde bought the odours And hither oughte the narration to bee referred Otherwise there seemeth to be some shewe of contrarietie in that Iohn sayeth that Marye spake vnto him and Peter onelye but Luke sayeth that shee came vnto the eleuen Apostles and that her speache seemed vnto them a fained thing But wee may easily aunsweare because Iohn did omitte his other companions of sette purpose for he and Peter came vnto the Sepulchre only In that Luke maketh mention of Peter alone it is like to that which we spake of late concerning Marye Magdalene and the other women Furthermore it is to be thought that the other nine disciples were kepte backe with feare least if they had come abroade in companies they had beene seene too openly Neither doeth that any whitte hinder whyche Luke seemeth to graunt that the other did despise the wordes of Mary because hee addeth immediately after that Peter ranne VVherefore hee meaneth simplie that they were as it were astonied at the first hearing but at length when they were come to themselues againe Peter followed her that he might see And whereas Luke sayeth that Christe appeared vnto Marye before shee hadde tolde the Disciples that the sepulchre was emptie the course of the narration is tourned backewarde whyche appeareth plainely by the texte For hee addeth that which Iohn testifieth came to passe before shee sawe Iesus Neither is there any absurditie in this seeinge that it is a common thing amongest the Hebritians to sette downe that first which is later in order of time The first day of the Sabaoths The Euangelistes doe not shewe when and after what sort Christe did rise againe because it was sufficient for them to expounde when and to whom his resurrection was made knowen Therefore he sayeth that Mary came the first day of the Sabaoths It is woorde for woorde one but it is a common thing amongest the Hebritians to put one in steade of first because numbers begin with one And for as muche as euery seuenth day was ordained to rest in they called all the whole weeke the Sabaoth giuing this honour to the holinesse of the daye that they called the rest of the time by that name Therefore the women came vnto the sepulchre on the morrowe after the Sabaoth for as much as they had bought odours the same day yet after the Sun was sette and secondly seeing that they were gone out of the Citie when as it was yet darke as it falleth out in fearful matters It was the first day of the Sabaoths in respecte of the next Sabaoth because it was the beginning of the weeke the ende whereof the Sabaoth was Therefore Simon Peter went foorth It is a marueile that seeinge there was suche a weake and almost no faith as well in the disciples as in the woman there was so great zeale in them And surely it cannot be but that godlines enforced them to seke Christ. Therfore there remayned some seed of faith in their harts but yet it was choked for a time so that they knewe not that they had that which they hadde So the spirite of God doth oftentimes worke in the elect after an hidden manner In summe we must holde that there was some hidden roote from whiche we see fruit proceede And although this feeling of godlinesse which they had was confused and intangled in muche superstition yet doe I giue it
not only he but we had a new help to testify Christ his resurrection But the stubbernes of Thomas is vnto vs an example that this frowardnesse is ingendered almost in all men that they doe hinder themselues of their owne accord when as the entrance vnto saith is set open 25. Vnlesse shal see The fountain of the vice is noted in this place because euery mā wil be wise according to his own sense doth beare too much with himselfe These words do nothing agree with faith but it is a sensual iudgement that I may so cal it Therfore this befalleth all mē who are addicted to thēselues that they leaue no place for the word of God It skilleth not whether you read it the place or figure or print of the nailes For it may be that the scriueners haue tourned tupon into topon or on the cōtrary yet the sense is not altered therfore Therfore let the readers chuse whether they had lieuer 26. Bring in thy finger We haue already spoken once of Christ his entrance and his forme of salutation which he vsed Furthermore in that Christ doth so readily graunt Tho. that which he asked so wickedly so consequently doeth bid him feele his hands handle the wound of his side we gather hereby how diligently he prouided both for his our faith For he had not respect vnto Tho. only but vnto vs also least any thing should be wanting to the establishing of our faith The dulnes of Tho. is wonderful mōstrous being not content when he saw Christ he wold also haue his hands to be witnesses of his resurrection So that he was not only stubberne but also proud reprochful against Christ. He ought at least to haue been confounded with shame to haue ben afraid so sone as he saw Christ. But he thrusteth in his hand boldly and without feare as if he were not guilty of any fault For we may easily gather out of the words of the Euangelist that he came not to himselfe again before such time as he was conuicted by the touching it self So whilest that we giue lesse honor to the word of the Lord then is meete there cōmeth vpon vs by litle litle vnawares a worse stubbernes which bringeth with it cōtempt of it yea it taketh from vs all reuerence of him VVherefore we must take so much the more paines to bridle the wantonnes of our wit and nature least whilest that euery man doth giue himselfe greater liberty to resist then is lawful he shut the gate of faith against himself after that all feeling of godlines is as it were extinguished 28. My Lord and my God Thomas is awaked at length out of his dreame and he crieth out throughe admiration as men are wont to do who returne vnto themselues after that they haue beene beside themselues My Lord and my God For the abrupt sentence hath greater force and it is not to be doubted but that he brake out into these words being enforced with shame that he might therby condemn his sluggishnes Furthermore this so sodaine an outcry doth shew that faith was not quite extinguished in him although it was choked For he handleth not Christ his diuinity in his side or hands but he gathereth much more by out of these signs then they shew Whēce commeth this saue only because he returneth to himself sodainly out of forgetfulnes drousines Therfore it appeareth that that is true which I said euen now that the faith which semed to be abolished did lie hid in his hart as if it had been couered The same thing doth also befal many sometimes for they are wanton for a time as if they had cast away the feare of God so that there appeareth in them no faith but so sone as they are chastned with some light chastisement of God they come to thēselues againe when the fiercenesse of the flesh is brought vnder Certainly a disease should not be sufficient of it selfe to teach godlinesse whence we gather that so soone as the impediments are purged the good seede which lay hid beginneth to appeare VVhereof there was an excellent example in Dauid for we see howe carelesly he triumpheth after that he hath obtained hys lust all men would haue thought that faith had been quite abolished out of his minde at that time But he is so sodainly called into the way by suche a short admonition of the Prophet that we may readily gather some small fire although it were couered yet was in his minde which did without delay break forth into a flame As touching men they are guilty euen as if they had dispoiled themselues of faith of al the graces of the holy Ghost But it cōmeth to passe through the vnmeasureable goodnes of god that the elect do not so run hedlōg into alienatiō Wherfore we must take good heed that we fall not away frō the faith Yet we must perswade our selues that god doth kepe back his elect wyth an hidden bridle that they fal not deadlily that he doth myraculously nourish alwaies in their harts some sparcles of faith which he setteth on fire afterward with a new blast of his spirit in due time But this cōfession hath 2. members Tho. confesseth that christ is his lord then he climeth higher calleth him his god also We know in what sense y ◠scripture calleth christ Lord to wit because he is made by his father the chief moderator and gouernor who hath al things vnder his gouernment before whō euery knee must bow And finally because he is his fathers vicegerent in gouerning y e world So that this name lord belōgeth properly vnto him in as much as he is the mediator reuealed in the flesh and the head of the church But so sone as Th. knew the lord he is by by caried vp vnto his eternal diuinity that for good causes for Christ came down vnto vs for this cause was first of al abased then afterward he was placed at the right hād of the father he obtained the gouernment lordship of heauen and earth that he might lift vs vp vnto his diuine glory the glory of his father Wherfore to the end our faith may come vnto the eternall diuinity of Christ it must begin at that knowledge which is nigher more easie So y t it was truly said of some mā that we are brought led from christ as he is mā vnto christ as he is god because our faith goeth forward in such sort by degrees that laying hold vpō christ in earth as he was born in the stable hāged vpō the crosse it may passe vnto the glory of his resurrection and frō thēce at lēgth vnto his eternal life power wherin his diuine maiestly shineth Neuertheles we must know this y t we cānot rightly know that christ is the lord but that the knowledge of his diuinity succedeth immediately Neither is it to be douted but that this ought to be the
contempt of the word of God 4. 16. VVe are blinde where the word of God goeth not before 12. 16. The outwarde preaching of the word is of it selfe vnfruitful 1. 45. 14. 25. 15. 3. The words of Christ are spirite and life 6. 63. VVorld VVhy the worlde hateth Christ. 7. 7. They are called the world who are not regenerate by the spirite of God in the same place 15. 19. VVhye the Deuill is called th prince of the world 14. 30. The world shal reioyce 16. 20. Why Christ came into the world Christ by this word world meaneth al mankind in the same place To passe out of this worlde 13. 1. The worlde hath not knowne God 1. 10. 17. 24. yea it hateth him 7. 7. Christ hath ouercom the world 16. 33. The princes of this world 14. 30 In the world yee shall haue oppression 16. 33. Christ praieth not for this world 17. 9. Christ is not the worlde 17. 11. as his discipls are not of the world 15. 19. 17. 14. 16. VVorketh As the father worketh so the sonne worketh also 5. 17. VVorkes The works of God are not subiect to the iudgementes of men 5. 4. The work of the father 4. 34. is to beleeue Christ. 6. 29. We must weigh the workes of God 7. 25. The fruite of the works of God doth not by and by appeare 12. 16 The works of God haue not the like fruit in al men 2. 23. How slacke men are in considering the works of God 7. 4. There is nothing better then modesty in weighing the workes of God 9. 2. How Moses saide that God had made an ende of his works 5. 17. What workes are done in God 3. 21. The works do testifie Christ. 5. 36. To beleeue because of the works 10. 38. 14. 11. VVrath The wrath of God abideth oftentimes long in one house 9. 2. The greatnes of Gods wrath against sinne 19. 17. VVind The disciples are tossed with wind vpon the sea 6. 18. Z Zeale Holy zeale 5. 41. The zeale of the house of God 2. 17. An excellent example of rashe zeale in Peter 18. 10. Pretence of zeale helpeth nothing 6. 15. Imprinted at London by Thomas Dawson for George Byshop 1584. Rom. 1. 2 2. Cor. 5. 20 Mar. 1. 534. Lu. 16. 16. 2. Tim. 2. 8. Gen. 18. 10 Mat. 11. 11. Num. 6. 3 Iud. 13. 5 Ioh. 1. 6. 1. Cor. 12 11. Eph. 4. 7. â— Cor. 3. 6. Rom. 10. 17. Mal. 3. 1. Rom. 4. 19. Iud. 6. 17 Gen. 1.7 17. 18. 10. Luke 10. 16. Heb. 10. 28 12. 25. Isai 7. 11 1. Reg. 6. 5 1. Sam. 21. 4 Leui. 10. 9 Ezeâ— 24. 20 Heb. 13. 4 Heb. â— 3. 1. Ki. 17. 9 2. Ki. 5. 14 Isa 9. 1 2. Ki. 15. 26 18. 9 1. Tim. 3. 2 1. Cor. 4. 28 Eph. 3. 7 Col. 1. 25 1. Pet. 3. 13. 2. Tim. 3. 12â— Gal. 1. 10. Leuit. 2. 13. Col. 4. 6. 2. Cor. 8. 2â— Act. 21. 21. Ier. 31. 3â— Deu. 30. 19 Deu. 10. 12 Leuit. 18. 5 Ro. â—1 36. Esay 1. 3. Ro. 11. 12 Ephe. 5. 8 Act. 7. 55 Mal. 4. 5. Mal. 3. 1. Act. 2. 3. Isay. 42. 1 Exo. 3. 12. Esay 42. 3. Ge. 28. 12. Psal 4. 12 Psal. 68. 10. Mat. 13. 15. 2. Cor. 3. 4 Iam. 2. 17. and 26. Pro. 21. 2. 1. Cor. 13. 4 Deu 13. 3. Mat. 24. 24 2. The. 2. 9. 1. Cor. 15. 36. Psal. 104 24. 1. Cor. 2. 14. 1. Cor. 4. â—8 Esay 2. 2. Gal. 3. 1. 1. Cor. 10. 3 Eph. 1. 5. Ro. 5. 10. 2. Cor. 10. 16. Rom. 3. 4 Eph. 5. 29. Ge. 34. 29. Iudg. 9. 45. Exo. 2. 12. Num. 25. 8 Gen. 22. 2. Esay 2. 3. Gal. 4. 9. Heb. 9. 1. Isay. 6. 1. Mat. 16. 3. Gal. 4. â— 1. Cor. 1. 22. Luk. 4. 26. 27. 2. Kin 4. 32 1. Kin. 17. 9 2. Kin. 3. 10. 11. Ier. 17. 21. Act. 17. 28 Psa. 104. 29 Heb. 1. 3. Mat. 3. 17. Psal. 2. 12. Col. 3. 3. 1. Cor. 15. 26. Mat. 24. 31. 2. Cor. 15. 52. Tit. 2. 14. Phil. 2. 15. 2. Cor. 3. 13. â—eut 13. 3 2. Th. 2. 10 1. Cor. 1. 3 Eph. 5. 20. Deut. 8. 3. Mat. 15. 37 Ioh. 18. 6 Mat. 12. 39. 1. Cor. 10. 3. 1. Cor. 2. 8 2. Tim. 2. â—5 Rom. 1. 16. Mal. 2. 7. Phil. 2. 7. 2. Cor. 5. 17 Galat. 6 15. Luk. 11. 27. Ioh. 16. 8. Deut. 13. 3. Mat. 7. 7. Mich. 5. 2. 2. Tim. 2. 23. Ier 20. 7 â—say 50. 7. Ephe. 2. 17. Gen. 27. 38. Esay 55. 6. Esay 49. 8. Isay. 55. 1 Rom. Cap. 8. 10. Esay 11. 4. Deut. 17. 9. Deut. 17. 7. Gen. 3. 7. â— Cor. 4. 4. Eph. 2. 2. 1. Pet. 5. 8. â— Cor. 4. 4. 1. Sam. 2. 30.