had rather haue him to be the authour of death then of life Hee that beleeueth in him is not condemned VVhereas he doth so often so diligently inculcate this point that all the faithfull are out of danger of death wee may gather hence howe necessarie the certaintie and stabilitie of hope is that the conscience may not continually feare and be tormented Therefore he affirmeth againe that there doth no damnation remaine when as we shall beleeue which thing he will expound more at large in the first chapter The presentence is taken in this place for the future according to the custome of the Hebrewe tongue for he will haue the faithfull to be free from the feare of damnation The next sentence but hee that beleeueth not c. Signifieth vnto vs that there is no other remedie whereby any man can escape death As if hee shoulde say that there remaineth nothing but death for those who reiect the life that is giuen theÌ„ in Christ seeing that life coÌ„sisteth only in faith alone He putteth in the preterperfectence of the verbe emphatically that he might the better expresse that all vnbeleeuers are quite vndone And we must note that Christ speaketh peculiarly of those whose impietie shall bewray it selfe in the manifest contempt of the gospel For although it be true that there was neuer any other way to escape death then to flie vnto Christe yet because Christ intreateth in this place of the preaching of the gospel which was to be spread abrode throughout the whole worlde he vttereth these wordes agaynste those who doe wickedly and malitiously extinguish the light which GOD hath kindled 19 And this is the iudgement that light came into the worlde and men loued darkenes more then light for their workes were euill 20 For euery one that doth euill hateth the light and commeth not vnto the light least his workes should bee reproued 21 But he that doth truth commeth to the light that his workes may be made manifest because they are done in God 19 And this is the iudgement He preuenteth the murmurings complainings which profane men are wont to vtter against the too too great rigour as they thinke of GOD when as he dealeth more sharpely with them then they woulde wishe It seemeth to them an harde matter that all those should perish which do not beleeue in Christ. Therfore least any man should ascribe his damnation vnto Christ he teacheth that it is to bee imputed to euery mans owne fault The reason is because infidelitie is a witnesse of an euill conscience VVhereby it appeareth that the wickednesse of the vnbeleeuers doeth keepe them backe from comming to Christ. Some there be who thinke that the signe and tokeÌ„ of daÌ„nation is only set downe in this place But Christ his intent and purpose is to tame the wickednesse of men least after their accustomed maner they turne theyr backes or chide with God as if hee did handle them vniustly whilest that he doth punish their incredulitie with eternall death Therefore he sheweth that such iudgement is iust not subiect to any such false slaunders not only because they deale frowardly who preferre darknesse before light and doe of their owne accord flie from the light which is offered them but because that hatred of the light doth spring only from a giltie and wicked minde There shineth in many a goodly shew of holinesse who notwithstanding are enemies to the gospel but how so euer they appeare to be more holy then angels it is questionlesse that they are hypocrites because they refuse the doctrine of Christ for no other cause saue only because they loue their lurking dennes whereby their filthinesse may be couered Therefore seeing that hypocrisie alone doth make God to bee displeased with men they are all giltie because vnlesse being blinded with pride they did flatter theÌ„ selues in their vices they would be ready and willing to receiue the doctrine of the Gospel 20 For whosoeuer doth euill His meaning is that they do hate the light for this cause because they are euill so muche as in them lyeth they desire to couer their sinnes whereupon it followeth that they do as it were of set purpose nourish the matter of daÌ„nation by driuing away the remedy Therfore we are much deceiued if we think that they are carried with a godly zeale who rage against the gospel seeing that they do rather abhor the light that they may more freely flatter themselues in darknesse 21 But he that doth This seemeth to be spoken vnproperly absurdly vnlesse you will confesse that there are some that be righteous which speake the truth before they be regenerate by the spirite of God VVhich thing agreeth not with the perpetuall doctrine of the scripture For wee know that faith is the roote from which the fruits of good woorkes doe spring To the end that Augustine may resolue this doubt hee expoundeth these wordes doth the truth thus hee which acknowledgeth howe miserable we are and destitute of all power to doe well And indeede this is the true preparation vnto faith when as being inforced with the feeling of our pouertie we flie vnto the grace of God But all this is contrarie to Christe his minde for his meaning was simplie to affirme that those who deale sincerely doe desire nothing more then the light that their workes may be proued and tryed because after that such tryall is made it doth better appeare that they spake the truth before God and were cleane from all deceite But some man will inferre falsly and ignorantly that mens consciences doe not accuse them before faith commeth For Christe doth not say that the elect doe beleeue that they may winne prayse for their good workes but he declareth onely what the infidels woulde doe vnlesse theyr owne consciences did accuse them Furthermore Christe vseth this worde truth because beeing deceiued with the externall shew of workes we doe not consider what lurketh with in Therefore he saith that perfect men and those who are no dissemblers do willingly come foorth into the sight of God who is onely fit to giue iudgement of our workes For those workes are saide in this place to be done in God which he alloweth and are good according to his rule Hereby wee may learne that wee must not iudge of woorkes vnlesse we beholde them with the light of the Gospel because our reason is altogether blinde 22 After these thinges came Iesus and his disciples into the land of Iudea and he was conuersant there with them and did baptise 23 And Iohn was also baptizing in Aenon nigh vnto Salim because there was muche water there Therefore they came and were baptised 24 Because Iohn was not yet cast into prison 25 Therefore there arose a question betweene the disciples of Iohn and the Iewes concerning purging 26 And they came vnto Iohn and said vnto him Rabbi he that was with thee beyond Iâ—rdan to whome thou bearest witnesse beholde he baptiseth and
doeth exact and require how we may lawfully leade our life But Christ did so auoid dangers that notwithstanding hee turned not an hayres breadth aside from the course of his office for to what end serueth safetie of life saue only that we may serue the Lorde Therefore we must alwayes beware that we loose not the causes of liuing for life And in that the despised corner of Galilee doth lodge Christ whome Iurie cannot awaye with wee doe heereby see and perceiue that godlinesse and the feare of GOD doe not alwayes appeare in the principall places of the Church 2 And the feast day Although I affirme nothing yet is it likely that this chaunced in the seconde yeere after Christe his Baptisme It skilleth not at this time to speake any more of this feast day whereof the Euangelist maketh mention Moses declareth to what end and vse it was commaunded Leuit 23. 34. namely that by that yeerely ryte the Iewes might remember that their fathers liued fortie yeeres vnder tents when as they wanted houses that by this meanes they might celebrate the grace of their deliuerance VVe haue said before that a double cause did moue Christ to come vnto Ierusalem vnto the feast dayes namely because being subiect to the law that he might redeeme vs from the bondage thereof he would omit no point of the obseruation therof and secondly because he had better opportunitie offered to preach the gospel in such an extraordinarie assembly and multitude of men The Euangelist saith that Christ did so rest apart in Galilee as if he would not haue come to Ierusalem 3 Therfore his brethren said vnto him Vnder this word do the Hebrewes comprehend all kinsfolkes and alyances of what degre soeuer they bee He saith that Christ was mocked of them because that he did lie hid in the obscure place of Galilee Notwithstanding it may be doubted whether ambition did moue theÌ„ or no to desire that Christ might become famous Although we graunt this yet is it manifest that they do contemptiblie mocke him because they doe thinke that he dealeth not according to reason and counsell yea they cast foolishnesse in his teeth because when as he woulde be something distrusting himselfe he dare not come abroad that he may be seene of men VVhen as they say that thy disciples may also see they doe not only speake of those who were continually with him but of those whom he would gather to himselfe euery where out of the whole nation For they adde afterward thou wilt be knowen of all men and in the meane season thou lyest hid If thou doest these things that is if thou doest desire such honour that al men may speake of thee make all meÌ„ to looke vpoÌ„ thee They set the world against a few men amongst whom he liued without honour There may also another sense bee gathered out of these wordes if thou doest these thinges that is seeing that thou arte endewed with so greate power that thou purchasest fame vnto thy selfe with myracles loose them not For whatsoeuer is giuen thee of God thou spendest it heere in vaine whereas there are no fit witnesses and iudges Here we see how great the slacknesse of men is in considering vpon the workes of God for Christes kinsmen woulde neuer haue spoken thus vnlesse they had troden vnder foote the plentifull testimonies of his diuine power which they ought to haue receiued and reuerenced with great admiration That which wee heare in this place of Christ falleth out dayly that neighbours doe more disquiet the childreÌ„ of god then strangers for they are instrumeÌ„ts of SataÌ„ to prouoke those somtimes vnto ambition sometimes vnto couetousnesse who desire to serue God purely sincerely and faithfully But when as Christe doth driue away such Satans hee teacheth vs by his exaÌ„ple that we must not graunt the foolish petitions of our brethren 5 For neither did his brethren Heereby wee gather howe little carnall kindred doth auaile for the spirite marketh Chirste his kinsfolkes with a continuall mark of infamie in that being conuinced with so many testimonies of workes they did not then beleeue Therefore as Paule saith whosoeuer doth wish to be iudged in Christ let him bee a new creature For they who adict themselues wholy to serue God are vnto Christe insteede of father mother and brethren VVherfore the superstition of the Papists is so much the more ridiculous who setting apart all other doe only extoll the honour of the blood in the virgin Marie as if the woman was not reprehended by Christe himselfe whiche cryed out of the middest of the companie Blessed is the wombe which bare thee and the paps which gaue thee suâ—ke For Christ answered Nay rather blessed are they that heare the woorde vf God 6 My time is not yet come Some doe falsly expound it of the time of his death For he speaketh of the time of his iourneying And hee doth testifie that he differreh from his kinsfolks in this because they may freely and without feare goe abrode in the sight of the world at all houres because they haue the world to be their friend but he himselfe is afraid bicause the world hateth him By these words he giueth theÌ„ to vnderstaÌ„d that they gaue him counsell amisse concerning a matter whiche they knewe not secondly he proueth that they are altogether carnall when as he saith that the world cannot hate theÌ„ For the peace of the world must be redeemed with wicked consent vnto vices and all manner of euill 7 But me it hateth because I testifie The worlde is taken in this place for the men who are not borne againe who retaine their owne nature Therefore whosoeuer are not begotten againe as yet with the spirite Christ pronounceth them to be his aduersaries And why because he condemneth their workes And if sobeit we stay our selues vpon Christ his iudgement we must needes graunt that the whole nature of man is so corrupt and peruers that there can no right thing no sincere thing no good thing proceede thence Behold why any of vs doth please himself so long as he abideth at home with himselfe Nowe Christe saith that he is hated because he doth testifie that the workes of the world are euill He giueth vs to vnderstand that the gospel cannot be rightly preached but that the whole worlde must be cited giltie before Gods iudgement seate that by that meanes it may be trodeÌ„ down that flesh blood may by brought to nought according to that when the spirite shall come he shall reproue the world of sin VVe doe also learne heere that there is suche pride bread in men that they flatter themselues in their vices For doubtles they would not waxe angrie when as they are reprehended vnlesse being blinded with too much loue of themselues they did flatter themselues in their owne vices yea pride and arrogancie are the most deadly the chiefest of all the vices which are in man It is the
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
which should be more perfecte then the law of God therfore he answereth that he taketh nothing in hand rashly that yet he was the minister of the outward scale whiche diminished nothing from the power and glory of Christ whereby we gather that his purpose was not to distinguish his baptisme from that which Christ commaunded to his disciples and whose perpetuall vse he willed to flourish in his church Neither doth he oppose the visible signe to the other signe but comparing the persons of the Lord and of the seruaunt together he teacheth what is proper to the Lorde and what is to be attributed to the seruant Neither let that opinion hinder vs which now long ago was spread euery where that the baptisme of Iohn doth differ from ours but we must learne to iudge by the matter it self rather then by the errour of men And truly the coparison which they imagine should bee too absurd for therby it foloweth that the holy ghost should bee giuen at this daye by the ministers agayne it shoulde followe that the baptisme of Iohn was a dead signe and voide of all power Thirdlye it should folow that we had not a baptism common to Christ to vs seeing it sufficiently appeareth that by this seale he sanctifieth that felowship which he vouchsafeth to haue with vs while that in his owne body he consecrated baptisme Therefore here is to bee holden that which I sayde before that Iohn here simply discerneth the person of Christ from himselfe and all other ministers of Baptisme that the Lorde might be aboue the seruauntes And here is gathered a generall doctrine what are the dueties of men in baptisme and what is proper to the sonne of God for the onely administration of the outwarde and visible signe is committed to men but the trueth it selfe resteth in the power of Christ alone The scripture doth somtime improperly assigne that to meÌ„ which Iohn here chalengeth to Christ alone affirmeth that belongeth not to men but theÌ„ the scripture waieth not what specialy man hath of himself but simply teacheth the power the profit of the signes and how God worketh with his spirit through the same But here is a distinction made between Christ and his ministers least that which is worthily due to the one the world should wickedly giue to the other as it is not more bent to any thing then to adorne the creatures with those thinges that beloÌ„g to God And this obseruation shal helpe vs out of many difficulties VVe know how great iars there are in our age about the vse effecacy of the signes all which may be answered that the whole institution of the lord comprehendeth the aucthour himself and the power of the spirit togeather with the figure and the minister but whereas the minister is compared with the Lord that the Lord may haue al the ministers brought to nothing â—â— VVith the holy Ghost and with fire It is demaunded why Iohn also sayd not that it is only christ which washeth our soules with his bloud Namely because that the washing also it selfe is wrought by the power of the spirite it was sufficient by the only name of the spirite to expresse the whole effect of Baptisme And the meaning is plaine that Christ alone doeth geue what grace so euer the outward Baptisme doth figure because that he sprinkleth the consciences with his bloude and he himselfe mortifieth the olde man and geueth the spirit of regeneration The worde Fire is added in stead of an Epithyte and is applied to the spirite because that it so purgeth our filthinesse as golde is tried in the fire As Iohn 3. 5. metaphorically calleth it water MAT. 12. VVhich hath his fanne In the former sentence Iohn preached of the grace of Christe that the Iewes mighte geue themselues to him to be renewed nowe also he speaketh of iudgement that he mighte strike a feare into the contemners For sith many hypocrites do proudly refuse the grace of Christ offered them it is also necessary to pronounce vnto them that vengeaÌ„ce which remaineth for them for this cause Iohn doeth here describe Christ as a seuere iudge against the vnbeleuers And this order of teaching must be obserued of vs that the hypocrites maye know that they shall not go vnpunished which reiect Christe that they being raised out of their sluggishnesse maye begin to feare him as a reuenger whom they haue despised as the authour of saluation Also it is not to be douted but that Iohn would teach what Christ would worke through his gospell Therfore the preaching of the gospel is a fanne because that before the Lord sift vs the whole worlde is full of confusion euery man seeketh to please himselfe and the good are mixed with the euill and last of all it pleaseth them to wallowe in chaffe But where Christ commeth foorth with his Gospel while he reprooueth the consciences and citeth to the tribunall seate of God the chaffe is fanned away which before couered the most part of the floore And thoughe the Gospell purgeth euery man from chaffe yet Iohn heere compareth the reprobate to chaffe and the faithfull to wheat Furthermore the floore is not taken for the world as some imagine but for the Church for it is to be noted to whome Iohn speaketh VVhen the Iewes were lift vppe with the bare title Iohn warneth theÌ„ that they do folishly to be proud because that they possesse a place for a time in the church of God out of the which they were shortly to be throwen as chaffe oute of the floore In this maner he reprehendeth the corrupt state of the Church because that it was full of huskes weedes and other filthie things but was presently to be purged with the liuely voyce of the Gospell But howe is Christ sayd to purge the chaffe from the wheate who can finde nothing in men but meere chaffe The answeare is easie the Elect are made into wheat that they being taken from the chaffe maye be gathered into the barne But Christ began this cleansing and daily goeth forwarde wyth the same yet he shall not fully performe the same before the latter day therefore Iohn calleth vs thither But we must remember that the faithful now at this day through hope do enter into the garner of the Lord that there at the length in deede they may haue an eternall seate And the reprobate now through their guiltinesse doe conceiue a heat of that fire the perfecte burning whereof they at the last day shall feele I know that many haue subtilly disputed of the eternal fire wherein the wicked shall be tormented after the iudgement but it maye be gathered out of many places of the scripture that it is a metaphoricall kind of speaking For if there bee appoynted a reall or materiall fire as they call it then must there also be added brimstone a fanne to kindle it because that there is mention made of them both in Isaias chap. 30. 33.
the earth The children of this world doe not thinke themselues otherwise in safegard except they sharply reuenge what euill soeuer is done them and so with force and armes defend their life But sith it is certaine that Christe is the onely keeper of our life there remaineth nothing else but that we shoulde hide our selues vnder the shadowe of hys wings Also it behooueth vs to be sheepe if we couette to be accounted of his flocke If anye Obiecte that this heere spoken is against experience Firste I woulde hee shoulde weigh howe vnquiet those cruell men be so that they euen trouble themselues So that in so troublesome a life thoughe they were the Lords of the earth a hundred times yet in possessing all things they possesse nothing But for the children of God I aunsweare though they can in no place sette their foote vppon their owne grounde yet they quietly enioy a dwelling place vpō the earth And this is not an imagined posfession for they dwel vpon the earth which they know is graunted them from God Also they are armed wyth the hande of God agaynste the tempest and rages of all mischiefes and though they be set forth against all the dartes of Fortune and subiecte to all inconuenience of euilles and compassed aboute wyth all daungers yet they dwell safelye vnder the defence of God so that at leaste they maye taste nowe the fauoure of God And this is sufficient for them vntill at the last daye they enter into the enheritance of the world 6. Blessed are they which hunger To hunger and to thirst is by the figure Synecdoche taken for to want to be without things necessarye and also to be defrauded of their owne right That which Mathew sayth to hunger after righteousnesse is a placing of a part for the whole Yet hee amplifieth the vnworthines when he sayth that by carefull sighing they get nothing but that which is righteous as if he should saye they are blessed which though they moderate their desires so that they desire nothing to be geuen them but that which is right doe yet neuerthelesse languishe as hungry soules For though their carefulnesse wherewith they bee troubled is scorned at yet it is to them a preparation to felicitie because they shall at length be satisfied for God will at length heare their sighes and wil heare their iust desires whose office it is to fil the hungry with good things as it is in the Virgines song 7. Blessed are the merciful This sentence also is hard cōtrary to the iudgemēt of man For the world accoūteth them happy which are carelesse of the miseries of other men prouide for their own ease but Christ here calleth thē blessed which are not only ready to bear their owne harmes but do also take other mēs vpon thēselues that they may help thē that are in misery willingly ioyn thēselues to thē that are troubled and put on the same affections that thereby they maye the more willingly employe themselues to helpe them Hee addeth for they shall obtaine mercy that is not onely with God but also amongest men themselues whose mindes God will bowe to humanitie But though sometimes the world is vnthankful and bestoweth the woorst reward vpon them that deserue best it ought to suffice vs that there is fauour laide vp with God for the mercifull and kinde so that they shall haue him kinde and mercifull againe to them 8. Blessed are the poore in heart Christe seemeth heere to saye nothynge but that which is agreeable to the iudgement of all men Al confesse that cleannesse of heart is mother of all vertues but yet it is scarce the hūdred man that doeth not accompt subtletie as a most notable vertue Heereof it commeth to passe that they are commonly thought blessed which are most subtile in craftie conueiances whiche by euill meanes doe craftelye circumuent them with whome they haue to doe Therefore Christe agreeth not with the iudgemēt of the flesh while he calleth them blessed which are not delited with craftinesse but walke sincerely amongst men and in words and countenance pretend no other thing then they thinke in heart And because the simple are laughed at as men nothing warye and because they doe not with deceite enoughe prouide for themselues Christe calleth them higher that if they be not wise enough to deceiue vpon earth they shall enioy the sight of God in heauen 9. Blessed are the peacemakers He doeth not only meane them which loue peace and flee from quarels as muche as in them lieth but doe also diligently ende dissentions raised vppe amongest others are the authours of peace vnto all and doe take awaye the occasion of hatreds and displeasures Neither is this rashly spoken for sith it is a painefull and a troublesome matter to pacifi◠them that disagree amongst themselues the quiet men which studie to maintaine peace are enforced to beare this crueltie that they heare the reproches the complaints and the quarelles on bothe partes And thereof it riseth that euery man would wish to haue them al patrons to be on his side Therefore least we should hang vppon the fauour of men Christe commaundeth vs to regarde the iudgmente of his father who being the God of peace accounteth vs for his children while we nourish peace although our labor please not men For to be called signifieth as much as to be accounted 10. Blessed are they which suffer persecution The disciples of Christ haue great neede of this doctrine and how much the lother and more hardly flesh doth admit the same so much more dilygently it must be meditated Neyther canne we vnder any other condition war vnder Christ then that the greater parte of the world will ryse vp in hatred agaynst vs and shall persecute vs euen to death So standes the matter Sathan the prince of the world wil neuer cease to arme his children with madnes that they may strik the members of Christ. This is very monstrous and against nature that they which loue righteousnes should be vexed as enemies which they haue not deserued Therefore Peter saieth if you auoyde from euill deedes who is he that will harme you But in so vnbrydeled wickednes of the world it falleth out too often that the good men through the zeale of righteousnes do enflame the displesures of the wicked against them But this is the lotte especially of Christians to be hated of the greatest number of men for flesh cannot beare the doctrine of the Gospel none can beare to haue their faultes reproued They are sayde to suffer for righteousnes which thereby kindle the displeasures of the wicked and prouoke theyr fury agaynst them because that with a care of right and equitie they oppose themselues against euill causes and defende the good as muche as in them lieth And in this behalfe the truthe of God hathe woorthely the chiefe place VVherfore by this note Christ discerneth his Martyrs from wicked men and euil doers Now I
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
is settled almost in all For we see how al menne doe flatter and spare themselues and euery man is a seuere censor against others And there is a certaine sweetenesse in this sinne so that there is almost no man that ytcheth not with a desire to enquire out other mens faultes All menne doe confesse that it is a mischief intolerable that they which spare themselues in their owne sinnes should be so malitious against their brethren And in timeâ— past prophane men did also condemne it by many prouerbes yet it continued in all ages and also remaineth at this day nay there is added to it an other plague worse then that that the most parte by condemning others seeke to get themselues further libertie of sinning This wicked delyght in biting carping and slaundering doth Christ refraine when hee saith Iudge not Neither ought the faithful to be so blind that they shoulde discerne nothing but only that they should bridle themselues that they be no more desirous to iudge then is meete For it cannot bee otherwise but that whosoeuer desireth to be iudge of his brethren shuld be too extreame and rygorous There is the like sentence in Iames bee not manye maisters Yet he doth not restraine nor withdraw the faithfull from executing the office of teaching but he forbiddeth them to desire honour ambitiously Therefore to iudge doth signifie as much as to enquire curiously into other mens deedes But first this disease doth alwayes drawe with it this sinne that we condemn euery light offence as though it were a most grieuous faulte then it breaketh out into a peruerse boldnes so that we doe proudly iudge ill of euery matter although it may be taken in good parte Now we see to what purpose Christes counsel tendeth that is that we be not to desirous or ouerthwart or malitious or els curious in iudging our neghbours But he that iudgeth by the word and law of the Lorde and directeth his iudgement according to the rule of charitie dooth alwayes begin his iudgement at himselfe he doth obserue the right manner and order of iudging whereby it appeareth howe wickedlye they abuse this testimonie of this moderation which Christe setteth downe vnder which pretence they desire to take away all difference of good and euil For it is not onely lawfull for vs to condemne and reproue all sinnes but also necessary except we wil wrangle with God himselfe and abrogate his lawes cut down his iudgements and ouerthrow his throane of iudgment For his wil is that we should declare his iudgment which he pronounceth of the deedes of menne wee must onely retaine that modesty that he mey remaine the onely lawgiuer and iudge Least you be iudged he denounceth a punishment againste those rygorous censors which so much desire to sift out the faultes of others that is it shall come to passe that they shall bee nothinge gentler entreated of others but they shall finde the same extremitie exercised againste themselues which they haue executed againste others As there is nothing more deare or precious to vs then our name so there is nothing more sharpe and bitter then to be condemned and subiect to the reproaches and infamie of menne and through our owne faulte wee procure our selues that which we of our owne nature doe so much abhorre For which is hee amongst many which doth not search more narrowly into other mennes deedes then is conuenient whiche dealeth not hardlyer with light offences which dooth not more ouerthwartly improue that which is of it selfe indifferent And what is this els but to doe our dilygence to prouoke God to be a reuenger against vs that hee againe maye repay the like to vs. And though this be done by the iuste vengeaunce of God that they should again be punished which haue iudged others yet the Lord doth execute this punishment by menne For the iudgement of Chrisostome and others which referre it to the life to come is wrested For as Iesaias 33. 1. threatneth that they shall be spoyled whiche haue spoyled others so Christ meaneth that there shall not wante reuengers whiche shall punishe wicked and slaunderous menne with the lyke poison or rigor If that menne cease so that they escape punishmente in the world which haue bene too desirously bent to condemne their brethreÌ„ yet they shall not escape the iudgment of God In Luke there is sette downe a promisse Forgiue and yee shall bee forgiuen giue and it shall bee giuen vnto you the meaning whereof is that the Lorde will bring to passe that hee that sheweth himselfe louing gentle and right towardes his brethren shall feele the same gentlenesse of others towardes himselfe so that hee shall bee handled gentlye and friendlye of others But that which often falleth out to the children of GOD to be recompensed with a moste vniuste rewarde so that they are oppressed with many vniust slaunders when as they haue hurte no mannes name but haue spared the faultes of their brethren dooth not disagree with this sentence of Christe For wee knowe that those promisses which apperteine to this present lyfe are not perpetuall nor without exception Also though the Lorde suffereth the innocency of his children to bee oppressed and almoste ouerwhelmed yet withall hee fulfilleth that which hee speaketh in an other place that their vprightnesse shall shine as the morning So his blessinge alwayes exceedeth all their vniuste slaunders For so hee maketh the faythfull subiecte to vniuste reproaches that at the length hee maye shewe forth the goodnesse of theyr cause Furthermore the faythfull ones howesoeuer they desire to execute that whiche is ryght towardes theyr brethren yet beecause they are sometyme caryed with extreame rigour againste their brethren whiche either are innocent or are not so much to bee blamed they prouoke through their owne faulte the lyke iudgement against themselues And though it may be imputed to the vnthankefulnesse of the worlde that they doe not receiue measure pressed downe and running ouer yet certeinelye they muste in parte impute it vnto themselues beecause there is no manne that hath so lyberally nourished his brethren as hee ought 3. VVhy seest thou a moate Hee dooth expresly reproue that faulte which the Hypocrites doe commonlye commit For when they are too quicke sighted in discerning other mennes faultes and they doe not onlye amplifie them seuerely but almost tragically they cast their own offences behynde them or els they are so wise in making them to seeme lesse that euen in the moste grosse offence they desire to seeme excusable Therefore Christ reproueth both the offences too curious searching which groweth of the want of charitie while wee will too scrupulouslye searche out the sinnes of the brethren and the sparing flatterie wherewith we couer and nourish our own sinnes MAT. 7. 6. Giue yee not that which is holye to dogges neither caste yee your pearles before swine least they tread them vnder their feete and turning againe all to renâ—e you There is no cause why I
bring foorth fruite euery where because it doeth not alwayes fall vppon frutefull and good grounde He rehearseth foure sortes of hearers of whiche the first receiue no seede The seconde sort seeme to receiue seede but so that it taketh no roote to liue by in the third sort the corne is choaked so there remaineth a fourth part which bringeth foorth fruit Not that of foure hearers one or tenne of fortie do embrace the doctrine and bring foorth fruite for it was not the purpose of Christ to appoynt a certain definite number nor to deuide them of whom he spake into equall portions but that there is not alwaies one and the same encrease of faith where the word is sowed but sometime in more aboundance sometime in lesse he onely teacheth them that through diuers faultes the seede of life pearisheth in many in whome it either presently corrupteth or wythereth or by little and little degenerateth But that we may profite the better by this admonition it is to be noted that he maketh no mention of the despisers which doe openly withstand the word but they only are noted here in whom there seemeth to be some aptnesse to be taught But if the greater part of these doeth vanishe away what shall become of the rest of the worlde from whome the doctrine of saluation is openly debarred Nowe I wil come to the perticular poyntes 19. VVhen soeuer a manne heareth the woorde of the kingdome and vnderstandeth i◠not First he maketh mention of barren and hard groundes which receiue not the sede inwardly because their hearts are not prepared Such he cōpareth to hard and dry earth which is in the common hi◠way which by continuall treading vppon becommeth hard as pauement I woulde we had not so many of this sort at this day as we haue which thoughe they offer themselues to heare yet they stande as menne amased and feele no taste of it at all and to speake in fewe woordes they differ little from blockes or stones wherefore it is no maruell if they vanishe altogether away Christe sayeth that the woorde was sowen in their hearts whiche though it be an improper speache yet is it not without reason for the sinne and wickednesse of menne taketh not away the nature from the woorde but it retaineth still the force of seede And that is diligently to be noted least we should thinke that the graces of God lost their forces though they be not effectuall in vs. For in respecte of God the woorde is sowed in their hearts but the hearts of all doe not receiue with meekenesse that which is graffed in them as Iames exhorteth 1. 21. The Gospell therefore is alwayes in power a frutefull seede but not in deede In Luke it is added that the deuill taketh away the sede out of their hearts least they beleeuing shoulde be saued VVhereby we gather that as hungry birdes behaue themselues in seedes time so assoone as the doctrine is deliuered this enemie of our saluation is present and laboureth by violence to take the same away before it canne take moysture and bringe foorth fruite This also is no small praise of faith in that it is called the cause of our saluation 20. Hee that receiued seede in the stonie grounde This sorte differeth from the former for the temporall faith or faith for a season as a conceiuing of seede promiseth some fruite at the beginning but their hearts are not so well and throughly brought in order as may suffice to giue continuall nourishment to the same Of this sorte of menne also we see too many at this day whiche doe greedely embrace the Gospel which shortly after doe waxe faint because there is no liuely affection in them to strengthen and continue them in constancie VVherefore let euery man examine himselfe throughly least his hastinesse which giueth a great shew speedily vanish as men say as a flame of stubble For except the woorde doe throughly pearce the whole heart and take deepe rootes in the same the faith cannot haue continuall moysture to maintaine the same to continue This readinesse is worthy to be praised in that they receiue the woorde of God assoone as it is vttered and that without delay and with ioy yet we must know that it is to no purpose vntil that faith shall gather a perfect strength least it wither in the first springing As for example Christ sayeth that they which are such are offended with the trouble of persecution And certainly as the barrennesse of the grounde is tried by the heat of the sunne so persecution and affliction discouereth their vanitie which are lightly touched I know not with what affection and are not well endued with an earnest desire of godlinesse Such are called by Mathew and Marke temporisers not onely because they professing thēselues to be Christes disciples for a time and after fall away into temptation but because they seeme also to themselues to haue a true faith and therefore in Luke Christ sayth that they beleeue for a time because that honour which they giue to the gospell is like to faith Yet notwithstandinge it is to be noted that they are not truely regenerate with incorruptible seede whiche neuer fadeth as Peter teacheth 1. Pet. 1. 4. for that saying of Isaias 40. 8. The word of our God shall stande for euer is fulfilled in the hearts of the faithfull in whom the trueth of God once setled neuer fadeth away but flourisheth euen to the ende Yet they which doe louingly and with some reuerence receiue the woord of God they do beleue after a sort because they differ from the vnbeleeuers which either will not giue credite to God when he speaketh or despise his worde Onely let vs knowe that none are partakers of true faith but they which being sealed with the spirit of adoption doe call God father from their heart Also as that spirite is neuer extinguished so it is impossible that the faith which it hath once engraued in the hearts of the godly should vanish away and pearish 22. He that receiueth the seede among thornes In the thirde place he rehearseth them which were inwardly apt to nourish the seede sowen if they suffered not the same otherwise to bee corrupted and spoyled Christe compareth the pleasures of the wolrde as euill desires couetousnesse and other affections of the flesh to thornes Though Mathew onely mentioneth the cares of the worlde with couetousnesse but the meaning is all one for vnder this word is comprehended the baites of pleasures wherof Luke maketh mention and all kinde of euill desire For as thornes and other noysome weedes doe choake vppe the corne which woulde otherwise prosper and growe vppe so the wicked affections of the fleshe preuaile in the hearts of menne and ouergrowe the faith so that they ouerwhelme the force of the heauenly doctrine which is not yet ripe And though the euill desires doe possesse the heart of man before the woorde of the Lorde make any shewe there yet they
to the same And he saieth that that was fulfilled which was written in the Psalme for hee saieth that he entreated of the secrete misteries of GOD in Allegories and figures least the doctrine should waxe vile VVee doe also gather hereby that there is no absurditie that Christ spake more darkely to the people for diuerse endes For though his will was to conceale that which he spake from the reprobate yet he applyed so his speach that his woordes were full of heauenly and diuine maiestie that men astonished myght perceiue the same LV. 22. Iourneying towards Hierusalem It is doubtefull whether Luke spake of one onely iourney or whether he meaneth when Christ hadde walked through Iudea and had gone through the coastes thereof teaching that he was wont at the feastes to goe vp to Hierusalem And in the former part of the sentence he seemeth to note what was the continual trade of Christe life after that he entred into the office inioyned him by the father VVherefore that the latter part may agree therwith the meaning must be that as oft as the feast dayes came hee frequented the holy assemblies with others Matth. 13. Mark Luke 44. Againe the kingdome of heauen is like vnto a treasure hidde in the field which when a man hath found he hideth it and for ioy therof departeth and selleth al that he hath and buyeth that field 45. Againe the kingdome of heauen is like to a merchaunt man that seeketh good pearles 46. VVho hauing founde a pearle of great price went and sold al that he had and bought it 47. Againe the kingdome of heauen is like vnto a draw nette cast into the sea that gathereth of all kindes of thinges 48. VVhich when it is ful men draw to land sit and gather the good into vessels and cast the bad away 49. So shall it be as the ende of the worlde the Aungelles shall goe forth and seuer the bad from amongst the iust 50. And shall caste them into a furnace of fire there shal be wasling and gnashing of teeth 51. Iesus said vnto them vnderstand yee all these things They said vnto him yea Lord. 52. Then sayde hee vnto them therefore euerye Scrybe which is taught vnto the kingdome of heauen is lyke vnto an housholder whiche bryngeth foorth out of his treasure thinges both newe and olde   The two former similitudes tend to this end to teach the faithfull to preferre the kingdome of heauen before the whole world and therefore to renounce themselues and all the desires of the flesh least they shoulde be any way hindered from the obtaining of so great good Also this admonition is very necessary for vs for we are so enchaunted with the deceiteful allurementes of the world that the heauenly life is not remembred and because that we are carnall the spiritual graces of God are the lesse esteemed of vs. Therfore doth Christ rightly extol so much the excellencie of the eternal lyfe that it should not grieue vs to leaue for that whatsoeuer otherwise we esteemed to be most deare vnto vs. Firste hee saieth that the kingdome of heauen is lyke to a hidden treasure For as for the moste parte we sette much by these thinges which are apparant and so the new and spiritual lyfe which is proposed in the Gospel is not regarded because it lyeth hidde shut vp vnder hope This therefore is a most apt comparison of treasure whose value decayeth not though it lye vnder the earth hydde and whelmed from the eies of menne By which woordes wee are taught that the riches of the spirituall grace of God are not to be accounted of by the viewe of our flesh or by the outward shew of the same but as a treasure though it be hidde is yet to bee preferred aboue most gorgeous riches The other similitude dooth likewise expresse the same One pearle though it be but small is yet so much esteemed that a skilfull merchaunte doubteth not to sell his landes and houses to buye the same Therefore though the wisdome of the flesh apprehendeth not the excellencie of the heauenly life yet wee doe not consider of it as the dignitie thereof requireth except wee be readie for that to denie those thinges which shew gloriouslye before our eyes Now we vnderstand the summe of both the parables namely that they are then apt to receiue the grace of the Gospell which not regarding any other delightes do wholy addict themselues and their studies to the obtaining of the same It is to be noted that Christe saieth not that the hidden treasure or pearle is so much esteemed of all menne that they would sel al that they haue for it but that the price is set of the treasure after it is founde and knowne and that the skilfull marchaunte hath this estimation of the pearle For in these wordes is the knowledge of fayth noted as if Christ should haue said the common sort make no account of the kingdom of heauen because they are men without vnderstandinge and cannot see sufficiently how incomparable a treasure the Lord offereth in his gospel Yet it is demaunded whether it be necessary to renounce all other good thinges for the enioying of eternall life I answere briefly this is the simple meaning of the wordes the Gospel hath not the honour due to it except we preferre it aboue all the riches delightes honours aud commodities of the world and that we being so farre satisfied with the spiritual graces which it promiseth that we should neglect what things soeuer do withdraw vs from the same For it behoueth them to be losed froÌ„ al hindeâ—ances which aspire into heauen Therfore Christ doth not exhort his faithful ones but to the denial of those things which are lets to pietie yet he graunteth them so to vse and to enioy the temporal benefits of God as if we vsed them not 46. And he bought it Christ meaneth not by the word buying that men should bring any recompence whereby they might purchase to theÌ„selues the heauenly life for we know vppon what condition the Lorde calleth his faithful people in Isa. 55. 1. Come buy without siluer c. But though the heauenly life and whatsoeuer pertaine to the same bee the free gift of God yet we are said to buye the same when wee doe wyllingly bridle the desires of the flesh that we be not thereby hindered from the obtaining of the same as Paul saith Philip. 3. 8. that al thinges were to him as losse and dongue that he might winne Christe 47. It is like vnto a draw nette Christ teacheth here no new thing but confirmeth by an other similitude that which wee had before that the Church of God is mixed with good and euil so long as it is conuersant vpon the earth Yet it may be that the end of this parable is to an other purpose to witte that Christe not onely remedyeth the offence which troubleth many weakelinges beecause that puritie is not founde in the world
that some of a vaine curiositie came to see Christe from places farre distant but it appeareth by the successe that Zacheus hadde the seede of godlinesse in his minde So the Lord before he manifesteth himselfe vnto men doeth often inspire them with a blinde affection whereby they are caried to him whome they haue not yet knowen nor seene And though they haue no certaine apparante reason why they doe so yet hee deceiueth them not but reuealeth himselfe in time vnto them 5. Zacheus come downe at once for this day I must An example of grace worthy to be remembered in that the Lorde preuenteth Zacheus and taryeth not for his biddinge but of himselfe seeketh entertainment at hys house VVe knowe how odious and how detestable the name of a Publicane was and that doeth Luke shortly after declare Therefore it was great kindnesse of the sonne of God to come to him whose companye the common people abhorred and that before hee was bidden But it is no maruaile that hee doeth him this honour whome hee had drawen vnto him by the secreate motion of the spirite before for it was a more excellent gifte to dwell in his heart then to enter into his house And by this speache hee declareth that men which doe sincerely desire to knowe him shall neuer seeke him in vaine For Zacheus obtaineth muche more then he hoped for Further the force and direction of the holy Ghoste doeth more plainly appeare in this that Zacheus obeyed so readily and came so speedily from the tree and receiued Christ with ioy For though he had not as yet a perfect faith yet this readniesse to learne and obedience was a beginning of faith 7. VVhen all they sawe is The inhabitants of the towne doe murmure so it may be that some of them that followed Christ did because that he went in to a man diffamed and of an euill name yea when no manne bad him So when as the world neglecteth the grace of God offered vnto it it murmureth and grudgeth that it is bestowed vpon others But let vs see how farre their grudging is from equitie they thinke it an absurd thing that Christ shoulde make that account of that wicked manne For Sinner is not taken heere in the common sense as in diuers other places but it signifieth a man of a filthy and notorious euill life Lette vs graunt that Zacheus was such a manne yet it must first be considered for what purpose Christe chose to lodge at his house For while they murmured without the doores God mightely shewing the glory of his name within confuted their wicked cauill For the conuersion of Zacheus was a wonderfull worke of God yet there was no iust cause why they should speake so infamously of Zacheus Hee was a receiuer of custome and of it selfe it was not wicked to gather customes but the Iewes were odious and enuious against that sort of people because they thought it not mete for them to be tributaries But what maner of man soeuer Zacheus was Christe was yet to be praised and not to be blamed for his kindnesse for helping this miserable man in that he brought him from destruction to saluation For that offence feared him not but that he went forwarde to doe that which his father commaunded And it behooueth all the ministers of the Gospel to haue this courage that they should make more account of the saluation of one soule then of the murmuring woordes of all the wicked and therefore thoughe they see their deedes and all their sayings subiect to sclanders yet they should not cease from their office 8. And Zacheus stoode foorth Christes woorke may be iudged of by this comming foorth but men make such preposterous haste that they leaue no place to God Also Zacheus conuersion is described by the frutes and the outward signes because it was probable that he encreased his wealth by the hinderāce of many men he is ready if he hath defrauded any man to restore foure fold furthermore he bequeatheth halfe of his goods to the poore Some man might in deede haue bestowed all his goodes vpon the poore whose liberalitye yet might be nothinge accounted of before God but though heere be no mention made of the inward repentance yet Luke meaneth that this godly purpose which he commēdeth in Zacheus sprang from that liuely roote So Paule speaking of repentaunce exhorteth vs so to behaue our selues that men may thereby vnderstande that we are become better Let him that stoale steale no more but lette him rather labour and worke with his hands that he may haue to helpe the poore and needy Ephes. 4. 28. Therefore we must beginne at our heart but our repentance must be shewed by our workes But let vs note that Zacheus woulde not offer to God a portion of those things whiche he had gotten by spoyle as many rich men do giue a part of their theftes to God that they might haue the more libertye to spoile afterwarde and that they may goe free for the wrongs they haue done before But Zacheus doeth so sacrifice the one halfe of his goodes to God that hee also recompenceth what iniuries soeuer he hath done VVhereby we gather that he had not gotten his goodes by vnlawful gaine So Zacheus is not only ready to satisfie any thing he had gotten by fraud but he imparteth his lawfull patrimonie with the poore whereby he declareth that hee is turned from a wolfe not only into a shepe but also into a shepheard And now amending the faultes before committed he renounceth those euill practises hereafter as God requireth of his this first that they should abstaine from all offence But Zacheus doeth not of necessity binde others to follow his example and to spoyle themselues of the one halfe of their goodes but that rule only must be kept which the Lord prescribeth that we should yeelde our selues and all we haue to holy and lawfull vses 9. This day is saluation come to this house This testimonie whiche Christe giueth to Zacheus declareth that he did not dissemble neither yet doeth he ascribe the cause of saluation to his good woorkes but because that conuersion was a sure pledge of the adoption of God hee doeth thereby gather very well that that house shoulde enherite saluation and this doe the woordes also signifie For because Zacheus was one of the children of Abraham hee argueth that his house should be saued Further it is necessary that he which woulde be accounted amongest the children of Abraham shoulde followe his faith yea the scripture giueth this commendation properly to faith for that it putteth the difference betweene the natural children of Abraham and straungers Therefore we must know that that is principally cōmended which is the cause wherefore his good woorkes do also become acceptable to God Neither is it to be doubted but that Christes doctrine went before the conuersion of Zacheus Therfore that was the beginning of saluation the hearing of Christe teaching of the free
altogeather or at the least to arise against him altogether inuenteth this subtill deuise to worshippe a shadow of GOD for God so it vseth the like mockery with the Prophetes VVhereof there is too plaine experience in Popery for they beeing not contente with the lawfull reuerence of the Apostles and Martyres doe worshippe them as Gods and what honours soeuer they doe heape vppe togeather they do not thinke that they doe exceede measure yet by their raging against the faithfull they doe declare how they would worshippe the Apostles and Martires if they were aliue at this day and shoulde doe their office they did in times past For why are they so outragious against vs but because we desire that the doctrine which the Apostles and Martyres sealed with their bloud might be receiued and flourish Further sith the holye seruauntes of God esteemed it more pretious then their owne life would they spare theyr life which doe so outragiously persecute the doctrine Therefore let them adorne the Images of Saintes with incense candelles flowers and with all kinde of pompes at theyr pleasure if Peter were now aliue they would teare him in peeces they would ouerthrow Paule with stones if Christ himself liued yet in the world they would roast him with a small fire And because the Lord saw the Scribes and sacrificers of his time seeke to be praysed of the people as holy worshippers of the Prophetes he reproueth them for deceitfull dealing because they doe not onely refuse the Prophets which were presently sent vnto them but they doe cruelly trouble them And therein doth their vile dissimulation and grosse impudency bewraye it selfe while they desire to seeme religious in worshipping of the dead and labour to ouerthrow them that are aliue 30. If we had beene in the dayes of our fathers Christ spake not this in vaine For though he doe not accuse them in the person of their Fathers nor doth impute it as a faulte to them for that they were murtherers chyldren yet he doth by the way reproue their vaine boasting because they vsed to glory of their kinred who yet were the offspring of bloudy enemies of GOD. The sentence therefore must bee expounded thus The worship which you do to the Prophetes which are dead is as you think a sacrifice for your fathers sinnes Therefore I doe nowe conclude this that you doe glory in vaine of a holy kinred when you come of vngodly and wicked parentes Goe now and couer your wickednes with their godlynes whose hands you confesse were defiled with innocent bloud But you commit a farre greater offence for the sacrilegious madnes of your fathers which you doe condemne in the sepulchres of the dead you doe follow in murthering them that liue VVherefore he concludeth at the length that in this matter they were not degenerate from theyr fathers as if that he should haue sayde your nation doth not begin nowe to rage against the Prophetes of God for this is an olde order this custome was vsed of the fathers to be short this manner of dealing is as it were planted in you But hee doth not commaund them to doe as they doe as to kill the holy teachers but he dooth figuratiuely declare that by right of enheritaunce they doe arise against the seruauntes of God and haue lybertie giuen them to oppresse the trueth for by this meanes they fulfill the wickednesse whiche was wanting in their fathers and they weaue vp the webbe which they beganne And in these wordes hee doth not onely say that they are past hope and such as cannot bee brought againe to their right minde but hee admonisheth the simple that it is no meruaile if the Prophetes of God be euill handled by murtherers children 33. O generation of vipers After that Christ hath shewed that the Scrib◠are not onely wicked enemies of godlye doctrine and faithlesse corruptours of the worshippe of God but also deadly plagues of the Church he making an end of his speach inueigheth more sharpely against them as it is necessary that hypocrits should be violētly shaken or driuen from their dainties and drawne as it were before the tribunall seate of God that they might be terrified yet Christ had not onelye respect vnto thē but his purpose was to make all the people afraide that all might beeware of the like destruction But how hard and intollerable these sharpe wordes were to these reuerend maisters may bee gathered by this that their gouernment had now bene peaceably setled to them by longe custome so that no man durst murmur against them And without doubt many were offended at this freedome of Christ his words they were so bitter and he was accounted very froward and immodeste for that hee durst speake so reproachfully of the order of the Scribes as at this daye many dainty men cannot abide to heare any thing spoken sharply of the Popish cleargy But because that Christ had to doe with most vile hipocrites which were not onelye puft vp with a disdainefull contempte of God and were drunken with a vaine confidence in themselues but they had bewitched the common people with their vaine shewes therefore it was necessary that he should deale the vehementlyer against them therfore he calleth them serpentes aswell in nature as in manners then hee pronounceth a vengance against them which they shal not escape except they repent speedily 34. Therefore behold I send Luke setteth it downe somewhat plainelier VVherefore the wisdome of God also sayd which some interpreters doe expound thus I which am the eternall wisdome of God doe pronounce of you Yet I doe rather allow that God shoulde speake this vnder the person of his wisdome after the vsuall manner of the scripture so the sense should be this God hath spoken of you beefore in the spirite of prophesie what should come to passe I graunt that the very wordes of this sentence are not read in any place but because that God dooth euery where reproue the vntamed frowardnesse of this people Christe maketh as it were a briefe collection and sheweth more plainely in this mouing the Lord to speake againe what the iudgment of God was of the incurable wickednesse of this nation For it might seeme a wonder if the teachers hadde done nothing worthy the noting why the Lorde would tyre them out spidily For so men doe reason God loseth his labour when hee sendeth his word to the reprobate whom he knoweth to bee obstinate And the hypocrites doe hope that God is mercifull and fauourable to them because they had dayly preachers of the heauenly doctrine amongst them as though this onely were sufficient that the outward worde was preached amongst them though they would neuer learne any thing therby So the Iewes made great boast of themselues that they farre excelled all other nations in this their hauing of Prophetes and doctours as if they had deserued so great an honor and that this had bene an euident signe of their dignitie Christ that he might beate
habitation shall be left Hee foretelleth the destruction of the Temple and the ouerthrow of the whole common wealth For though they were defiled with vngodlines wickednesse and all manner of infamy yet they were so blinded with a corrupte hope in outwarde worshippe and of the Temple so that they thought God bounde vnto them And they had this buckler alwayes readye what will God departe from this place which he onely chose vnto himselfe alone in al the earth If that he dwelleth amongst vs hee must of necessity restore vs at the length To be short they held the Temple as a Forte vnuanquishable as if they â—ate in Gods lappe But Christ proueth that they glorye of the presence of God in vain whom they had driuen from them by their sinnes and by calling it their house he sheweth plainly that it is the house of God no more The temple of God was builded of this condition that it might cease to be the seate place of God at the comming of Christ yet it shuld haue stoode as a notable monument of the perpetuall grace of God if the sin of the people had not prouoked the destruction of the same This therefore was the horrible vengeaunce of God that he not onely forsooke would altogether ouerthrowe that place which he had so royally and so bewtifully adorned but left it so as a note of extreame ignominye and shame to the end of the world Now let the Romanes goe and let them proceede in extolling their tower of Babilon in spite of God when they see the temple of God built by the allowaunce and commaundement of God ouerthrowne for the sinnes of the people 39. For I say vnto you He confirmeth that which hee had spoken beefore that the vengeaunce of God was neere at hand and the only meanâ— to escape that destruction should be taken from them For that was the acceptable time that was the day of saluation so long as he whiche was come to bee their Redeemer was the witnesse and preacher of the redemption which he brought But at his departure the light of lyfe vanished away euen as if it were at the setting of the sunne VVherefore it was necessary that this miserable destruction should followe which hee speaketh of Now it is demaunded what time is noted by this phrase vntill yee shall say Some tye this to the last daye of iudgement other some thinke that it is a prophesie of that whiche was fulfilled shortlye after VVhen as some of the Iewes should in humility worshippe Christe But I like neither of these interpretations and certeinely I meruaile that learned men should make such a doubt at so light a matter when they do so doubtfully demaund how the vnfaythfull should say of Christ Blessed is he which commeth c. For he dooth not declare what they should become but what hee himselfe would doe For that Abuerbe Vntyll extendeth no further then to the time which goeth before Ioseph laye not with his wife vntill she brought forth Christ. The Scripture doth not meane by these wordes that they afterward came together as manne and wife after the byrth but onely declareth that Marye was a virginne vntouched of manne before the byrth of her Sonne Therefore in my iudgemente this is the naturall sense of this present place Hetherto I haue behaued my selfe humbly and louingly amongst you and haue discharged the office of a teacher Now the course of my calling being finished I will departe and you shall not enioy me hereafter but the redeemer and minister of saluation whoÌ„ you do now despise you shall find try to be a iudge So this place agreeth with that of Zachary 12. 10. They shall see him whome they haue pearced through But Christ also seemeth to reproue after this sort their vaine hypocrisie that as menne earnestlye desiring their promised saluation did sing dayly out of the Psalme Blessed is hee which commeth in the name of the Lorde and yet they had the Redeemer in derision when he was offered them Further he saieth that he will not come at them vntill that at the sight of his maiestye horryble to bee seene they shall cry out as menne afrayde but too late truelye this is the Sonne of God And this threatning doth belong to all the contemners of the gospell especially them which doe wrongfully pretende his name and yet refuse his doctrine for they shall knowe at the length that they cannot escape his handes whom they laugh nowe to scorne with theyr faygned dissimulation For the Papistes sing the same song at this day and yet they make no account of Christ vntill he ascend to his trybunall seate armed with reuenge VVee are also admonished so longe as Christ appeareth vnto vs in the name of the Father as a messenger and mediator of saluation to honour him not onely with the lyppes but sincrelye to desire that hee maye bring vs and all the worlde in obedience to him LV. 53. And as he sayde these thinges vnto them I sayde euen nowe that Luke putte not these former sentenses in their proper place for when he reporteth that Christe reproued the Scribes at a certeine dynner hee addeth also withal his last words wherewith their offences a litle beefore his death were layde open So also Luke setteth downe the next reproofe in the thirtene chapter where hee rehearseth another hystory If any manne had rather follow their opinion which doe thinke that Christ rehearsed the same wordes oft times I doe not greatly stande against them Now after that Luke hadde rehearsed the cursses spoken of a litle before at the length hee concludeth that all the Scrybes hated Christe the more so that they ceased not to seeke to deceiue him by laying snares for to entrappe and catch him The which must rather be referred to that speach had at the table then to his last sermon But I haue not much regarded to be curious about the time which the Euangelist neglected Math. Mark 1â— Luke 21.  41 And as Iesus sate ouer against the treasury he beheld howe the people caste money into the treasurie and manye riche menne caste in much 42. And there came a certeine poore widow and shee threwe in two mites which made a quadrin 43. Then hee called vnto him his disciples and sayde vnto them verely I say vnto you that this poore widow hath cast more in then al they which haue cast into the treasury 44. For they all did caste in of theyr superfluitie but shee of her pouertie did cast in al that she had euen al her liuing 1. And as he beheld hee sawe the rich men which cast theyr gifts into the treasury 2. And he sawe also a certeine poore widow which cast in thither two mites 3. And he said of a trueth I say vnto you that this poore widow hath cast in more then they all 4. For they all haue of theyr superfluitie cast into the offrings of God but shee of her pennurye
themselues with a wrong deuice of a blessed perfection Further he boroweth this similitude of the common vse of life For that was but a childish fantasie of Hierome suche others which doe wrest this to the praise of virginitie when as Christe had no other purpose then to ease them of the griefe of the wearinesse which might be conceiued of the delay of his comming Therefore hee sayeth that he requireth nothing of vs but that which was woont to bee performed by friends at solemne mariages For it was an vsuall custome that younge and delicate maidens shoulde for honour sake brynge the bridegrome into the bride chamber But the summe of the parable tendeth to this that it is not sufficient for vs to be once bent and ready to our calling except we endure to the ende 2. Fiue of them were wise In the ende of the former chap. the Lord especially willed the stewards to be wise because it is mete that the greater burden any man beareth and the harder matters he dealeth in the wiselier he shuld behaue himself But now he requireth that all the children of God should be wise least by running forwarde without aduice they shuld cast themselues forth as a pray to sathan And he appoynteth this kind of wisdom that they should take care to furnish thēselues with necessary helps for the performāce of the iourney of their life For though the time is short yet through the heat of our impatience it seemeth to be too longe also oure wante is suche as hathe neede of helpes euetye moment 5. Now while the bridegrome taried long That some wrest this sleping into the worst part as if the faithfull togither with others shuld giue themselues to slouthfulnesse and apply themselues to the vanities of the worlde is farre from the meaning of Christ and the course of the parable It were more probable to vnderstand it of death which ceaseth vpon the faithfull before the comming of Christe for we must not onely wayte for saluation nowe but when wee are dead and rest in Christe Yet I doe more simply vnderstand it of the earthly affaires wherein the faithfull are occupied of necessity so long as they dwell in the flesh And thoughe they should neuer forgette the kingdome of God yet the wythdrawing of them by the affaires of this world is not in vaine cōpared vnto slepe For they cannot be so throughly bent to meete with Christ but that diuers cares doe either withdrawe them or make them slowe or entangle them whereby it commeth to passe that wakinge they are somewhat a sleepe As concerninge the crye I take it to bee spoken Metaphorically for the sodaine comming For we knowe that as oft as any new or vnwonted thing commeth to passe menne vse commonly to be troubled The Lorde crieth vnto vs euery day that he will come vnto vs shortly but then the whole frame of the world shall sound foorth and hys fearefull Maiestie shall so fill the heauen and the earth that it shall not onely waken them that are a sleepe but shall bring foorth the deade out of theyr graues ◠And the foolish sayd to the wise Their too late repentance is heere reproued which feele not their wants before the gate is shutte against all remedies For they are therfore condemned of folly which prouide not for themselues for a long time because that they do carelesly please thēselues in their owne want and they doe so passe the time wherein they should make their gaine that they contemne the helpes which are offred them Therefore because they thinke not of getting oyle in time Christ scorning their ouer late knowledge declareth what punishments they shall receiue for theyr slouthfulnesse namely that they shall finde themselues empty and dry without fruite 9. VVee feare least there will not be enough for vs and you VVee knowe that the Lorde doth therfore bestowe his gifts diuersly to euery man according to his proper measure that they might mutually help ech others bestow that in cōmon which is laid vp with either of them and by this meanes is nourished in the Churche the holy societie of the members of the same But Christe noteth heere the time when the burdens being taken away he will call them all to his iudgement seat that euery manne may receiue according as he hath behaued himselfe in his body Therefore he doeth rightly compare that portion of grace receiued and layde vppe with euery man vnto prouision made for one manne in a iourney which will not serue sufficiently for moe Furthermore that whyche is presently added Goe yee and buy for your selues is not an admonition but an vpbraiding in this sense you had a time to buy before which you neglected for then it was best to prouide oyle but the want therof now cannot be recouered The Papistes doe very fondly gather heereof that the gifte of perseuerance is gotten by our owne power or industrie for in the woorde buying there is yet no price sette downe as it doth euidently appeare by the Prophet Isaiah chap. 55. 1. VVhere the Lorde callinge vs to buy requireth no recompence but sayeth that hee hathe wyne and milke in a readinesse which hee will giue freely Therefore there is no other meanes of getting then that we shuld receiue by faith that which is offered vs. At the length it followeth that the gate of the kingdom of heauen is shutte vppe againste all suche as were euill prouided because they fainted in the middest of the course Neither must we seke here curiously how Christ sayeth that the foolish virgines went to buye for it signifieth nothing else but that all should be shut out of the kingdome of heauen which should not be ready at the very moment Mathewe 25. Marke Luke 21. 31. And when the sonne of man commeth in his glory and all the holy Angels with him then shall he sit vpon the throne of his glory 32. And before him shal be gathered all nations and he shall separate them one from an other as a shepheard separateth the sheepe from the goates 33. And he shall set the sheepe on his right hand and the goates on the left 34. Then shall the king saye to them on his right hande Come yee blessed of my father inherite yee the kingdome prepared for you from the foundations of the world 35. For I was an hungered and yee gaue me meat I thirsted and yee gaue me drinke I was a stranger and yee lodged me 36. I was naked and yee cloathed me I was sicke and yee visited mee I was in prison and yee came vnto me 37. Then shall the righteous answeare him saying Lorde when sawe we thee an hungred and fed thee or a thirst and gaue thee drinke 38. And when sawe we thee a stranger and lodged thee or naked and cloathed thee 39. Or when sawe wee thee sicke or in prison and came vnto thee 40. And the king shall answear and say vnto them Verely I say vnto you in
clamour rise vppe againste vs lette this comforte and satisfie vs that which is accounted euill vppon earth is pronounced good from heauen 11. You haue the poore alwayes with you Christ doth not simply defend the anoynting that we shuld follow the same but declareth that there was a cause wherfore it was acceptable to god It is coÌ„uenieÌ„t y t this shuld be wise obserued least that togither with the papists we should preposterously deuise sumptuous rites for the worshipping of God for wheÌ„ they heard that Christ would that Mary should anoynt him they imagined that he was delited with incense waxe candles magnificall ornaments and such like pomps For this cause they had al their glorious ceremonies they thought that they could not worship God aright if they should not laâ—â— out into great charges But christ doth plainly except here that the thing which pleased him to be done once shoulde not be accepted of him if it were done afterwards For when he sayth that the pore shuld be alwais in the world he distinguisheth betwene the daily worship which should be vsed amongst the faithfull that extraordinary which ceased at hys ascension into heauen VVould we bestow our mony wel vpon true sacrifices let vs bestow it vpoÌ„ the pore For Christ sayth that he shal not be alwaies with vs to be worshipped with outward pomps VVe know assuredly by experience of faith we fele that he is present with vs by spiritual power grace but he is not visibly conuersant amongst vs to receiue earthly honors at our haÌ„ds So they are outragious obstinat which doe thrust vpon him fantastical charges against his will and he refusing the same Also by that he saith the pore shal be alwaies we do hereby gather that it is not by fortune that many do want but by the determinate couÌ„sel of God they are left amongst vs for vs to exercise our charity vpoÌ„ them The sum of this place is this though the lord coÌ„mandeth that we all that we haue should be dedicated to him yet he requireth not any other worshippe to be bestowed vppon him but that which is spirituall which requireth no outward expeÌ„ces but rather wold that those things should be bestowed vppon the poore which of superstition hadde beene fondly bestowed vpon his worship 12. Shee did it to bury mee Christ by these wordes confirmeth that we said that the pretious oyntment was accepted not for the sauour of it but only in respect of the burial namely because that by this signe he wold declare that his graue shoulde yelde forth a pleasant sauour so as it shoulde breath life and saluation into all the worlde Therefore Iohn praiseth Mary because that she had reserued that oyntment for the day of his burial But after that the perfecte truth of this figure appeared Christ come out of the graue he did not only perfume one house but all the worlde with the comfortable quickening sauour of his death it were a childishe thing to reiterate that which had neither reason nor profit 13. VVhersoeuer this gospel shal be preached He foretelleth that this deede of Mary shoulde be honoured for the doctrine of the gospell shal be praised VVherby we gather that our workes are not valued after the opinion of men but by the testimony of the woorde of God And in this he sayeth that the memoriall of her shall be renowmed throughout the whole worlde he doeth by this comparison sharply reproue his disciples for by the consent of all people yea euen straungers and such as dwell in the farthest partes of the world this deede shall be praised which these present were so froward to condemne Christ doth also louingly reprooue his disciples because they thought not so honourably of his kingdome as was meete But by this sentence is the callinge of the Gentiles testified whereuppon oure saluation is established But howe the Gospell shoulde be preached throughout the worlde we haue shewed before Math. 24. Matth. 26. Mark 14. Luk. 22. 14. Then one of the twelue â—alled Iudes Iscariot went vnto the chife priestes 15. And saide what will ye giue me and I wil delyuer him vnto you and they appoynted vnto him thirty peeces of siluer 16. And from that time he sought oportunitie to betray him 17. Now on the firste day of the feast of vnleauened bread the Disciples came to Iesus saying vnto him where wilt thou that wee prepare for thee to eate the Passeouer 18. And he said goe into the Citie to such a manne and say to him the maister saieth my time is at hand I will keepe the Passeouer at thine house with my diciples 19. And the Disciples did as Iesus had giuen theÌ„ charge and made ready the Passeouer 20. So when the euen was come he sat down with the twelue 10. Then Iudas Iscariot one of the twelue went away vnto the high priestes to betray him vnto them 11. And when they heard it they were glad and promised that they would giue him money therefore hee sought how hee might conuenientlye betray him 12. Now the first day of vnleauened bread when they sacrificed the Passeouer his disciples saide vnto him where wilt thou that we go and prepare that thou maist eat the Passeouer 13. Then he sent forth two of his disciples and saide vnto them go ye into the citie there shal a man meete you bearinge a pitcher of water follow him 14. And whither soeuer hee goeth in say yee to the goodman of the house the master saith where is the lodginge where I shall eate the Passeouer with my disciples 15. And he wil shew you an vpper chamber which is larg trimmed and prepared there make it ready for vs. 16. So his disciples went forth and came into the citie and found as he had said vno theÌ„ made ready the Passeouer 17. And at euen hee came with the twelue 3. Then entred Sathan into Iudas who was called Iscariot and was of the number of the twelue 4. And he went his way communed with the â—ie priests and captaines how hee might betray him to therâ— 5. Si they were glad and agreed to giue him money 6. And he coÌ„sented sought oportunitie to betray him vnto them when the people were away 7. Then came the day of vnleuened bread when the Passeouer must be sacrificed 8. And hee sent Peter and Iohn saying go and prepare vs the Passeouer that we may eat it 9. And they saide to him where wilt thou that we prepare it 10. Then he said vnto them behold when ye be entred into the citie there shall a manne meete you bearing a pitcher of water followe him into the house that he entreth in 11. And say vnto the good man of the house the mayster saieth vnto thee where is the lodging where I shal eate my Passeouer with my disciples 12. Then he shall shew you a great hie chamber trimmed there make ready 13. So they went found as he had
absurditye if in prayers there be not alwaies a present consideration of all things for the keeping of a distincte order But in that after Marke which Christ sayeth that all things are possible with God tend not to this end as to set his power at controuersie wyth his vnchangeable truth and constancy but because there was no hope as it vseth to come to passe in things that are without hope of recouerie he throweth himselfe into the power of God By the word cup or pot as it is sayd other where is noted the prouidence of God which disposeth to all men a measure of the crosse and of afflictions euen as the housholder measureth out a part to euery seruant deuideth the portions amōgst the children Neuerthelesse not as I will VVe do see how Christ restraineth his affection euen at the first and bringeth himselfe quickly into order But first here it may be demanded howe his wil was free from all fault which yet agreed not with the will of God For if the will of God be the only rule of that which is good and right it followeth that all affections which do differ from the same are corrupt I do answear though this is the true right line to haue all our affections framed to the will of God yet there is a certaine shewe of some ouerthwart difference which is not faulty nor is imputed for sinne as if any man should desire to see the estate of the church quiet and flourishing if he shoulde desire to haue the children of God freed from troubles that all superstitions should be taken away the rage of the wicked repressed that they shuld not hurt Sith these things of themselues are good the faithfull may rightly desire them though the pleasure of God be otherwise who wil haue his sonne to raigne amongst enemies his children to be exercised vnder the crosse and the victory of faith and the Gospell to be made glorious wyth the contrary assaults of sathā VVhe see how the praiers may be godly which in shew do differ from the wil of God because that God wold not haue vs alwaies exactly scrupulously to search what he shall determine but he permitteth vs to search from him that which is mete for the capacity of our vnderstanding Yet the question is not throughly answeared For when it was sayd euen now that all the affectiōs of Christ were rightly ordred how doth he now correct himself for he bringeth his affection so downe into order as if he should haue been out of order Truely that patient moderation wherof I spake doeth not appeare in hys firste prayer for as much as in him lieth he refuseth denieth to execute the office of the mediator I answear there was no fault in it that the terrour of death being set before him there came withall such a darknesse that all other thinges beinge sette aside hee brake oute to that praier Neither is it necessary subtilly here to dispute whether he coulde be forgetfull of our saluation for this one thing shoulde suffice vs when he brake into this prayer for the auoiding of death he thoght not of other things which might haue stopped the same If any man will except that the first motion which shoulde haue beene brideled before it had runne out any further was not so tempered as it was meete it should I answear in the corruption of our nature there cannot be seene the heate of affections with that temperature that was in Christ but this honour must be giuen to the sonne of God that we iudge not him by our selues For al the affections of the flesh do so burne in vs that they breake out into a froward stubbernnesse or at the least they haue some dregges mixed wyth them And so Christ was mooued both with sorrow and feare that yet he kept himselfe within measure Nay as diuers partes in a song differing amongst themselues are so farre from hauing any discord that they do rather make an agreeable and a sweete harmonie so in Christe there was a notable example of a due proportion betweene the wils of God men how without contrariety repugnācie they do differ amongst themselues This place doeth euidently declare that the olde heretikes which were called the Monothelites were too folish in that they imagined Christ to be endued with one the same wil. Neither yet as he was God willed he any other thing then the father Therefore it followeth that the affections of his humane soule were distinguished from the secreat counsel of God But now if it was meete that Christ should leade his wil prisoner that he might make it subiect to the wil of god though it was so wel ordred how carefully must we kepe vnder the libertye of our affectiōs which alwaies are both caried without cōsideration hedlong and are filled with frowardnesse If that the spirite of God shoulde gouerne vs so that we would nothing but that which is agreable to reason yet we owe this obedience to God to beare with patience that our praiers are not alwaies graūted For this is the modesty of faith to graūt to god that he shuld determine otherwise then we desire This rule must be especially holden where we haue not any certaine special promisse that we aske not any thing but vnder this condition that God shoulde fulfil that which he hath determined which cannot be but by our resigning of our vowes vnto him Now it is demanded what Christ profited by praier The Apostle to the Heb. chap. 5. 7. sayth that he was heard of his feare for so that place may be expoūded and not as it is commonly red for his reuerence further that shuld not agree if Christ had simply feared death for he was not deliuered from the same VVherof it followeth that for feare of a greater euil he was driuē to pray against death For when he sawe the wrath of God set against him for that he stode at his seat of iudgement loaden with the sins of all the world it was necessary for him to fear at the bottomlesse depth of death Therfore though he sustained death yet because the sorrowes of death were losed as Pet. teacheth Act. 2. 24. in the wrastling he went away conquerour the Apostle hath good cause to say that he was heard of his feare Vnlearned men do heere rise vp and they cry out that it is a thing vnwoorthy that Christ should be afraid of being swallowed vp of death But I woulde that they shoulde answeare me what feare doe they thinke it was that wrong drops of bloud out of Christ for that mortal sweat could neuer haue come but of a fearfull vnwonted horror If any man at this day shuld sweat forth bloud that in such abundance that the drops ranne down to the ground it shuld be an incredible wonder if this shuld befall to any man for fear of death we would say that he had a faint a womannish hart They
Angels that they shoulde acknowledge vs for their brethren But in the meane while here is set before vs an example of furious obstinacy in this wretched man seeing that he ceaseth not to vomit out blasphemyes with crueltie in the midst of his afflictions So desperate menne which cannot escape the torments doe vse bie frowardnes to seeke reuenge And thogh he vpbraideth Christ that he could neither saue himselfe nor others yet this obiection striketh at God himself As the wicked so oft as they obtaine not what they desire they would willingly pull God out of heauen It was meete that they being tamed with afflictions should become gentle but hereby it appeareth how the hardnes of the euill hearte was hardened which could be bowed by no punishments 40. But the other aunswered There is in this miserable man set before vs a rare example of the vnhoped for and incredible grace of God partly because that sodenly at his death he is chaunged into a new man and is drawne backe euen from the very helles to heauen Then because that he obtained in a moment forgiuenes of all his sinnes wherein he hadde beene drowned al his life and so hee is receiued into heauen before the Apostles and the first fruites of the new Church Firste therefore in the conuersion of this man there dooth clearely appeare a notable token of the grace of God For it came not of the proper instinct of the flesh that he cast off the great cruelty and proud contempt of God that he should presently repent but he is brought vnder by the hande of God as all the scripture teacheth that repentaunce is his woorke And this grace is so much the more excellent because that it befell beyond al mens hope For who would ouer haue thought that the theefe at his last breath shoulde not onely become a godly worshipper of God but a singuler maister of faith and piety to the whol world so that we also from his mouth may learne a rule of a true and lawfull confession And this he vttered as the first fruites of his repentaunce that with a sharpe reprehension he reproued the vngodly frowardnes of his own fellow then he addeth this as the second humbling himselfe with a free confession of his own sinnes and attributing to Christ the prayse due to his ryghteousnesse Afterwardes he testifieth a wonderful faith casting himselfe wholly and hys saluation into the defence of Christ whom yet he saw hanging vpoÌ„ the crosse and ready to dye Fearest thou not God Though interpreters doe wrest these wordes diuersly yet the simple meaning of them seemeth to mee to be thus what meaneth this that this condemnation compelleth thee not to feare God For the theefe doth thereof take occasion to exaggerate the hardnes of hys fellow because that he being brought to extreame necessitye dooth not so beginne to feare God But that al ambiguity may be taken away the readers are to be admonished that this arrogant and wicked raylet who thought to haue passed with his scoffing without punishment is called backe to the iudgement seat of God for though hee had beene all his life without feeling it behoued him then to tremble when he felt the hand of God armed against him and shortly after he was to yelde a reckening of all his offences Therefore it was a signe of a desperate and a deuillish obstinacie when God helde him tied vp to the last iudgement not then to come to a right minde for if there had beene any droppe of pietye in the heart of the man he shoulde at the least be enforced to gather himselfe to the feare of God Nowe we vnderstand the meaning of the woordes that they are desperate and without all feare of GOD which are not amended by punishments En to auto crimats I doe interpreat not for the same but to be in the present execution of condemnation as if the theefe had sayd Sith thou art now as it were in the midst of death it behooued thee now to be wakened that thou mightest acknowledge God thy iudge Further we do heereof gather a profitable doctrine that they doe wholely sette themselues against God who are not taught humility by corrections for shame doeth of necessity driue them to holde their peace who soeuer are endued with any feare of God 41. VVee are in deede heare righteously Because the reproofe gathered of the condemnation mighte seeme to light vppon Christe the theefe dotâ—h heere make a distinction betweene Christe and the cause of him and hys fellowe for the punishment whiche was common was as hee confesseth iustlye laide vppon him and his fellowe but not vppon CHRIST who was not putte to deathe for anye faulte of hys owne but for the crueltye of the ennemies But that muste bee remembered whiche I sayde euen nowe that the theefe made a notable shewe of repentaunce suche as God requireth of euery of vs in that he confesseth that he receiueth a rewarde woorthy of that which he hath done And this especially must be noted that the cruelty of the punishment was no hinderance but that hee submitted himselfe patiently to the fierce torments VVherefore if we doe truely repent for sinnes lette vs learne to confesse them willingly and without dissimulation when neede shal be and not to flee that ignominie which we haue deserued For this is the onely meanes whereby we may bury our sinnes before God and Aungels if we striue not to couer them before men with vaine colours Further where as amongest diuers cloakes whiche hypocrisie vseth thys is most common that euery man draweth others in with him that by their example he might excuse himselfe the theefe on the contrary side doeth no lesse carefully defend the innocencie of Christ then simply and freely condemne himselfe and his fellowe 41. Lorde remember me I doe not knowe whether there euer was from the beginning of the worlde an example of faith more rare and worthy to be remembred so muche the more is the grace of the holye Ghoste woorthy to be hadde in admiration which heerein shewed it selfe so euidently The theefe who not onely had neuer beene a scholer in Christes schoole but by thrusting himselfe into bloudy murthers hadde endeuoured to quenche all sense of righteousnesse doth of a sodaine pierce deeper then all the Apostles and the rest of the disciples in teachinge of whome the Lorde himselfe hadde bestowed so muche labour and not that onely but Christe being vppon the tree of execution he woorshippeth as a king hee celebrateth his kingdome in that horrible and more then deformed basenesse he calleth him who is about to die the author of life Truely if hee had beene instructed in the true faith had hearde many things before of the office of Christ and hadde also beene confirmed in the same by myracles yet that knowledge being couered with the cloude of a reproachfull death might vanishe away Nowe it was more then woonderfull that hee beinge rude and a yonglinge yea hys
in such sort as wee feele it For bread doth not beginne the life but it cherisheth and preserueth the life which is begun But we doe not only retaine life through the benefite of Christe but wee haue the beginning of life through hym VVherefore the similitude is vnproper in some respect But in this there is no absurditie because Christ frameth his talke according to the circumstance of the talke had before The question was mooued whether Moses or Christ himselfe was more excellent in feeding men This is the selfe same reason why hee doth only call it bread because they did only obiect Manna vnto him therfore it was sufficient for him to set against the same another bread The doctrine is simple that our soules do not liue by an inward power that I may so say but that they do borow life of Christ. Hee which commeth vnto me Now he defineth the manner of eating namely when as we receiue him by faith Neither doth it any whit profite the vnbeleeuers that Christ is the bread of life because they continue alwayes emptie but Christ is made our bread then when as wee come hungrie vnto him that he may fill vs. To come vnto Christ and to beleeue haue all one signification in this place but in the former worde the effect of faith is expressed namely that being enforced with the feeling of our pouertie we flie vnto Christe to aske life Furthermore they who gather out of this place that the eating of Christe is nothing els saue faith onely they reason scarse fitly enough and to the purpose I graunt indeed that we eate Christ no otherwise saue only by beleeuingâ— but the â—ating it selfe is rather an effect or fruite of faith then faith Neither doth faith behold Christe alone as being a far off but it imbraceth him that he may be made ours dwell in vs it maketh vs to grow into one body with him to haue one life with him and finally to be one with him Therefore it is true that Christ is eaten by faith alone so that we do also vnderstand after what sort faith ioyneth vs with him Hee shall neuer bee a thirst This seemeth to be added contrary to reason because it is not the office of bread to quench thirst howsoeuer it doeth satisfie hunger Therfore Christ doth attribute more to bread then the nature thereof doth beare I haue alreadie said that he doth only vse the word bread namely because the comparing of Manna with his heauenly power whereby our soules are holden in life did so require In the mean-while he vnderstandeth by bread all the whole summe of food and that according to the common custome of his countrie For the Hebrewes doe take this phrase to eate bread by Synecdoche for to suppe or dine when as we aske our daylie bread we comprehend vnder the same drinke the other parts of our life Therfore the meaning of the words is this whosoeuer shal resort vnto Christe that he may haue life of him he shal want nothing but shall haue sufficient nourishment to maintaine life with 36 But I haue said vnto you Now doth he blame them because they doe wickedly reiect the gift of God which is laid open vnto them And this is too too wicked contempt of god to reiect that which some man doth acknowledge to be giuen by him Vnlesse Christ had made his power knowen vnto them had manifestly declared that he came from god the colour of ignorance might haue extenuated their fault but in that they refuse his doctrine whom they did before confesse to be the Messias of the Lord it is extreeme vnthankfulnes Truly it is true that men doe neuer so resist God of set purpose that they think that they haue to deale with God VVherunto appertaineth that of Paul They would neuer haue crucified the Lord of glory if they had knowen him But the vnbeleeuers because they are blind when they behold the light are worthily said to see that which vanisheth streightway out of their sight because SataÌ„ doth darken their mindes This is questionles that when as he said that they saw he meant not the bodily sight but doth rather touch their voluntarie blindnes in that they might know what he was vnlesse their owne wickednes had letted them 37 VVhatsoeuer the father giueth me Least their vnbeliefe shoulde any whit discredit his doctrine he saith that the cause of so great stubbornenesse is because they are reprobates strangers from the flocke of God Therfore he doth distinguish the elect from the reprobate in this place that his doctrine may neuerthelesse retaine the authoritie although it be not beleeued of many For the wicked do both speake euill of the word of God and do make no account therof because they are not touched with the reuerence of it and many weaklinges and ignorant men doe doubt whether it be the word of god or no because a great part of the world doth refuse it Christ remoueth this stumbling block when as he saith that they are not his whosoeuer doe not beleeue that it is no maruel if such haue no feeling of the truth of God but that all the children of god do imbrace it First of all he saith that they come vnto him whoÌ„soeuer his father giueth him By which words he meaneth y t faith is not in mans choyse will that this man or that may beleeue generally or by chaunce but that God doth choose those whom he may giue vnto his sonne as it were from hand to hand For when hee saith that all that commeth whatsoeuer is giuen we gather therby that all men are not giuen Againe we gather that God doth work with so great efficacie of y â— spirite in his elect that none of them can fall away For the woorde giue importeth as much as if Christ had said whom the father hath chosen them doth he regenerate and he doth appoint them vnto me vnto the obedience of the gospel And him that commeth vnto mee This is added for the comfort of the godly that they may certainly persuade theÌ„selues that they haue accesse vnto Christ through faith and that also they shall be courteously entertained so soone as they haue once committed them selues vnto his tuition whereupon it followeth that the doctrine of the gospel shall bring saluation vnto all the godly because no man offereth himselfe to be Christ his disciple who may not againe perceiue trie that he is a faithful and good teacher 38 Because he came downe from heauen This is a confirmation of the next sentence that we do not seeke Christ in vaine For faith is a worke of God wherby he sheweth that we are his and he appointeth his sonne to be the gouerner of our saluation This was the only purpose of the sonne to fulfill his fathers commandement Therfore he wil neuer cast off those whom the father sendeth VVherby it is plainely prooued that faith shall neuer be voide VVhereas
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 trouble that they mighte not neglecte the externall profession of their godlinesse what excuse can wee haue at this day if wee doe not testifie that wee worshippe the true GOD at our owne house The worship of the lawe is ceased yet the Lorde hath left vnto his Church Baptisme the holy Supper and the publike ryte of prayer that in these the faithfull may exercise themselues Therfore the neglecting of these things doth bewray that the studie of godlinesse is too cold in vs. 21 They came vnto Phillip This is a signe of reuerence that they goe not straightway vnto Christ but are desirous to haue Phillip to make a way for them that they may come vnto him For reuerence doeth alwayes bring foorth modestie of her selfe And whereas the Papistes do hereby gather that the dead must be called vpon that they may be our patrones with Christ and God the father it is so ridiculous that it necdeth no refutation The Greekes speake in presence of Phillip he that calleth vpon the dead from whom he is separated how is he like vnto them I pray you But these are fruites of mans boldnesse after that it hath once graunted to it self libertie to wander without the bounds of the worde of God The Papistes did foolishly and rashly inuent of their owne braine the inuocation of Saints now to the ende they may get to themselues some false colour and cloake out of the worde of God they corrupt and rack the scriptures and are not afraide to set the same to be laughed at shamefully 23 The houre commeth Many doe expound this of his death because the glory of Christ was thereby declared therefore as they thinke Christ doth now shew that the time of his death was at hand But I do rather referre it vnto the preaching of the Gospel as if he had said that the knowledge of him should be immediately spread abroade throughout all partes of the world So that he meant by this meanes to preuent that despayre or casting downe into which his death myght bring his disciples For he sheweth that there is no cause why they should bee discouraged because the doctrine of the Gospell shall neuerthelesse be published throughout the whole world Furthermore least this cogitation concerning his glory doe vanish away shortly after when as he shal be adiudged to die hanged vpon the crosse and at length buried he preuenteth that in time sheweth that 〈◊〉 the slaunder of his death doth no whit hinder his glory He vseth a most fit comparison concerning this matter vnlesse saith he the wheat corne shall die or rot it remaineth drie and barren But the death of the seede doth quicken it better that the fruite may come thence In summe Christ compareth his death vnto sowing which whilest that it seemeth to tende to the destruction of the wheat it is a cause of farre greater encrease And although this admonition was most necessary at that instant yet it hath a continuall commoditie in the Church And it is meete that wee begin first at the head That terrible showe of ignominie and curse which appeareth in the death of Christ doth not only darken his glory but also take it quite away out of our sight Therefore wee must not sticke and abide in his death alone but wee must also consider what fruite his resurrection brought foorth So that nothing shall keepe backe his glory from shining euery where Afterward we must passe vnto the members For we doe not only thinke that wee perishe in death but our life is also like vnto a continuall death Colloss 3. 3. Therefore we shall be quite vndone vnlesse that comfort doe helpe vs wherewith Paule lifteth vs vp If our outward man be corrupt the inwarde man is renued from day to day 2. Cor. 4 16. Let this therfore be the continual meditation of the godly whenas they are oppressed with diuers sorrowes and miseries when as they are broughâ— vnto the greatest straits whenas they are pinched with hunger nakednes or diseases when as they are vexed with iniuries when as they thinke that they shal be continually swallowed vp of death that this is the â—owing which shall bring foorth fruite in due time 25 he that loueth his life Christ adioyneth an exhortation vnto doctrine for if we must die that we may bring foorth fruite we must patiently suffer God to mortifie vs. And because he setteth the loue of life against the hatred thereof we must vnderstand and know what it is to hate the life and what to loue it He which is intangled with the immoderate desire of this life and cannot leaue this world willingly he is said to loue his life and he that contemning this life doeth goe vnto death with a valiant minde is said to hate his life Not that the life is simplie to be hated which is for good causes reckoned amongest the chiefest benefites of God but because the faithfull must willingly cast away the same when as it keepeth them backe from comming vnto Christ. Likeas if any man should shake off from his shoulders a troublesome and vnprofitable burden when as he will make hast to go to som other place To be briefe it is not euill of it selfe to loue this life so that we be only as strangers in the same being alwaies bent toward y â— mark For this is the lawfull maner of louing the life if wee continue in the same so long as the Lorde thinketh good and are alwayes readie to depart out of the fame at his will and pleasure or that I may conclude in a word if carrying the same as it were in our hand we do offer it vn to God as a sacrifice VVhosoeuer is addicted vnto this life beyonde this he destroyeth his life that is he throweth it into eternal destructioÌ„ For y â— word perdere doth not signifie in this place to loose a thing which we loue dearely but to destroy This word anima is vsually taken for the life Some doe take it in this place for the place of the affections as if Christe had saide hee that yeeldeth too much vnto the desires of the flesh he destroyeth his soule But this is too far fet y â— other is more simple and plaine that hee hath the best way to enioy his life continually which neglecteth the same Furthermore to the end the sense may the better appeare this clause in the worlde which is only once expressed must be repeated twice that the sense may be that those men do but euil prouide for their life which loue the same in this world again that those men doe truly know howe they may saue their life who despice the same in the worlde And truly whosoeuer is tyed fast to the worlde hee doth of his owne accord depriue himselfe of life whereof wee shall not bee heires vnlesse we be pilgrimes and strangers in the worlde Therefore that is a beastly affection whiche reigneth in all the vnfaithfull whiles that desiring
as if men did preuent God with theyr loue which is an absurde thing for when as we were enemies he reconciled vs vnto himselfe Rom. 5. 10. And the woordes of Iohn 1. Io. 4. 10. are well knowne not that we loued him first but that he loued vs first But he disputeth not in this place of the cause and the effect Therfore it is falsely gathered that the loue wherewith we embrace Christ goeth before the loue of God towards vs in order For Christes only meaning is this that all those shall bee blessed which shall loue him beecause they shall be loued of him and his father againe not that God beginneth to loue thē then first of al but because they haue some testimony of his fatherly loue engrauen in their heartes To the same end tendeth that mēber which followeth immediately I will show my selfe vnto him Knowledge goeth before loue I confesse but Christe meant thus much that hee wyll graunt vnto the pure woorshippers and obseruers of his doctrine that they shall goe forward dayly in fayth that is I will make them drawe neerer more familiarly vnto me Gather hence that the fruite of godlynes is going forwarde in the knowledge of Christe For he that hath promised that he will giue vnto him that hath reiecting hypocrites hee maketh all those to goe forward in the faith whoe haue imbraced the doctrine of the Gospel from their hart and do frame themselues wholy to obey him And heereby it commeth to passe that seeing many goe backward we can scarse see euery tenth person go forward in the right course beecause the greater part is vnworthy to haue Christe to reueale himself vnto it Note here that greater knowledge of Christ is set before vs as a singuler reward of our loue toward Christe wherupon it followeth that it is an vncomparable treasure 22. Iudas saieth vnto him It is not without cause that hee asketh whye Christ containeth his light amongst a fewe who is the sonne of righteousnes by whom all the whole world ought to be lightened Therefore it seemeth to be an vnmeete thing that hee should shew forth his bright beames onely vnto a few and should not spread abroade his brightnesse euerye where without difference Christe his aunswere dooth not expounde the whole question beecause there is no mention made there of the first cause why Christe dooth keepe himselfe close from the more parte when as he reuealeth himselfe vnto a fewe For to say the trueth hee founde all menne a like at the beeginning that is altogeather strangers from him wherefore hee canne chuse none that loueth him but he chuseth of his enemies that he may bende their heartes to loue him but hee chuseth of his enemies that hee maye bende their heartes to loue him Yet would hee not touch that difference at this present beecause it serued not for his purpose His meaning was to exhort his Disciples vnto the earnest study of godlines that they might goe forward the better in the fayth Therefore he was contented to distinguishe them by this marke from the worlde that they keepe the doctrine of the gospel And this marke followeth the beginning of fayth because it is the effect of calling Christ had admonished the disciples else wher of his free calling and hee putteth them in minde of the selfe same thing afterwarde hee dooth now onely bydde them studie to keepe his doctrine and to lead a godly life Furthermore Christ sheweth in these woordes how we doe rightly obey the Gospell to witte when our dueties and externall actions doe arise from the loue of him For the handes the feete and the whole bodie labour in vaine vnlesse the loue of God doe reigne in the heart that it may gouerne the externall members Now forasmuch as it is certeine that we doe keepe Christes commaundementes inasmuch as wee loue him it followeth that the perfect loue of him canne be found no where in the world because there is no man that canne keepe his commaundements perfectly Yet God accepteth their obedience who desire with a sincere endeuour to attaine vnto this marke 23. My father will loue him VVe haue already declared that the loue of GOD is not placed in the seconde order as if it didde followe our godlynesse as the cause of loue but that the faithfull may be fully perswaded that God accepteth that obedience which they doe to the Gospel and they maye euer nowe and then looke for newe encreasings of giftes VVee will come vnto him whiche loueth mee that is hee shall perceiue that the grace of GOD abydeth in him and hee shall bee encreased daylye more and more with the giftes of GOD. Therefore he speaketh of loue not of that eternall loue wherewith hee embraced those that were not yet borne beefore the creation of the worlde but after that he fealeth the same in our heartes when as he maketh vs partakers of his adoption Moreouer hee meaneth not the firste illumination but those degrees of fayth whereby the faythfull muste goe forwarde continuallye according to that of Matthew 13. 12. To him that hath shal be giuen Therefore the Papistes doe falsly gather out of this place the double loue wherewith we loue GOD. They fayne that wee loue GOD naturally before hee dooth regenerate vs by his spirit and that by this preparation wee deserue the grace of regeneration As if the scripture dooth not teach euerye where and experience it selfe dooth crye that wee are altogether turned awaye from GOD and infected and filled with the hatred of him vntill suche time as hee chaung our hearts Therfore we must note that purpose of Christ that he his father will come that they maye confirme the faithfull in the perpetuall hope of grace 24. Hee that loueth not mee Beecause the faythfull are mingled amongste the vnfaythfull and they muste needes bee tossed with diuerse stormes as in the raginge seaes Christe confirmeth them againe with this admonition that they bee not carried awaye with euil examples as if hee shoulde saye regarde not the worlde so that you depende thereuppon beecause there will alwayes bee some which will despyse mee and my doctrine but holde faste that grace euen vntyll the ende which you haue once embraced Neuerthelesse hee giueth vs also to vnderstande that the worlde is iustlye plagued for the vnthankfulnes which is in it when as it perisheth in blindnesse when it bewrayeth wicked hatred against Christe through the contempte of true ryghteousnesse And the woorde which yee heare Leaste the Disciples shoulde fainte and fayle through the stubbernnesse of the worlde hee purchaseth aucthoritie to his doctrine againe when as hee testifieth that it is of God and that it is not feigned by manne vppon the earth And in this consisteth the strength of our fayth if wee knowe that God is our guide and that wee are grounded no where else saue onely in his eternal trueth Therfore howsoeuer the worlde dooth goe madde with frowardnesse yet let vs followe Christe
which shal come to passe 14. He shal glorifie me because he shal take of mine and show vnto you 15. Al things which the father hath are mine therefore said I vnto you he shal take of mine and shew vnto you 8. VVhen yee shall come Omittinge the diuersitie of expositions whiche the obscuritye of this place hath broughte forthe I will onelye affirme that whiche I doe thinke dooth beste of all agree with Christ his meaning Hee had promised the spirit to his disciples he commendeth the excellency of the gift now by the effect because his spirit shal not gouerne vphold and defend them alone but shal spread abroad his force farther He shal reproue the world saith he That is he shal not onely abide shut vp in you but shall spreade abroade himselfe from you through his power throughout the whole worlde Therefore hee promiseth vnto them the spirite which shall be the iudge of the world and by whome their preaching shal be so liuely and effectuall that it shal bring those into order who passing their boundes beefore throughe vnbrideled lyberty were holden with no feare or reuerence And we must note that Christ speaketh not in this place of secrete reuelations but of the power of the spirite which appeareth in the externall preaching of the Gospel and in the voice of menne For how commeth it to passe that the voice of manne pearceth the mindes doth take roote there and finallye bringeth foorth fruite making fleshy heartes of stony heartes and renewinge the menne themselues saue only because the spirit of Christ doth quicken it Otherwise it shuld be a dead letter and a vaine founde as Paul teacheth excellently 2. Cor. 3. 6. where he boasteth that he is a minister of the spirite because God wrought mightely in his doctrine The sense therefore is this when as the Apostles shal haue the spirite giuen them they shall bee furnished with celestiall and diuine power that they maye exercise authoritie and haue iurisdiction throughout the whole world This is attributed rather to the spirite then to them because they shall haue no power of their owne seeing they shal be onely ministers and instrumentes and it is the spirite alone which is in them which shall gouerne I thinke that he comprehendeth vnder this word world aswel those that should be truely conuerted vnto Christ as the reprobate and hypocrites For the spirit reproueth men two manner of wayes in the preaching of the Gospel for some are touched throughly so that they humble themselues willingly they subscribe vnto the iudgemente readily whereby they are condemned Othersome although they being conuicted cannot escape guiltinesse yet doe they not yeelde from their heart neyther doe they submit themselues vnto the authority and dominion of the spirit but rather beeinge subdued they frette inwardly and being confounded they doe not yet cease to nourish stubbernnes in their hearts Now do we see how the spirite ought to reproue the world by the Apostles to witte because GOD reuealed his iudgement in the Gospel wherewith when the consciences were smitten they beganne to feale their own mysery and the grace of God For the word Elenchein is taken in this place for to conuicte That which is contained 1. Corinth â—4 24. shall bringe no small lighte to the vnderstanding of this place where Paul saith if they prophecie all and an vnbeleeuer or an idiote doe come in he is reproued of all he is iudged of all and so the secretes of his heart are made manifest Paule intreateth in that place properly of one kinde of reprouing to wit when the Lord bringeth his elect vnto repentaunce by the Gospel yet it appeareth euidently heereby how the spirit of God doth by the sound of mans voyce compell men vnacquainted before with the yoake to acknowledge and submit themselues to his gouernment Now the question is to what end Christ said thus Some doe thinke that he noteth the cause of the hatred whereof he made mention as if he should say that the world doth hate them for this cause because the spirite shall vrge the world on the other side by them But I doe rather subscribe vnto those other who teach that Christe didde intende some other thing as I haue alreadye touched in the beeginninge For it was verye requisite that the Apostles shoulde knowe that the gyfte of the spirite which was promysed them was no small gyft Therefore the excellencie thereof is descrybed that GOD shall by this meanes erecte his iudgemente seate to iudge the whole world 9. Of sinne Now it remayneth that we see what it is to reproue of sinne Christ seemeth to make infidelytie the onely cause of sinne and that is diuersly wrested by the interpreters But as I sayd before I will not declare what euery one of them teacheth or thinketh VVe must firste of all note that the iudgement of the spirite beginneth at the declaration of sinne For this is the beginning of spiritual doctrine that menne begotten in sinne haue nothing in themselues but the matter of sinne Furthermore Christ maketh mention of infidelitie to the ende hee mighte shew what the nature of man is in it selfe For because the bond wherby he vniteth himselfe vnto vs is fayth vntil we beleeue in him wee are without him and deuided from him Therefore these words importe as much as if he should haue said when the spirit shall come he shal declare and proue that sinne reigneth in the world without me Therfore infidelitie is named in this place because it separateth vs from Christ and so bringeth to passe that there is nothing left in vs but sinne To be shorte the corruption and frowardnes of mans nature is condemned in these words least we should think that there is one drop of righteousnes in vs without Christ. 10. Of righteousnes VVe must note the course of the degrees whiche Christ setteth downe Hee saith now that the worlde must be reproued of righteousnes For doubtlesse menne shal not hunger and thriste after righteousnes yea they shal with loathsomnesse refuse whatsoeuer shall be spoken of it vnlesse they shal be touched with the feeling of sin Especially we must thus thinke of the faithfull that they cannot profitte in the Gospel vntil they shal be first humbled which cannot be vntill they come to the knowledge of their sinnes It is the proper function of the law to call the consciences vnto Gods iudgement and to wounde them with feare but the Gospel cannot be rightly preached but that it muste bring from sinne vnto righteousnes and from death to life Therefore it must needes borrow that first member of the law wherof Christ spake And heere vnderstand that righteousnes which we haue by the grace of Christ. Christ placeth that in his ascention vnto his father and that not without cause for like as as Paule testifieth Rom. 4. 24 hee rose againe for our iustification so he sitteth nowe at the right hande of the father that he may exercise whatsoeuer power
is giuen him and so may fulfill al things Finally he filleth the world with the smel of his righteousnes out of his heauenly glory And the spirite pronounceth by the Gospell that this is the onely meanes whereby we are iudged iuste Therefore this second degree is fet from the conuiction of sin that the spirite may conuince the worlde what is to be accounted true righteousnes to wit Christ hath appointed and ordained the kingdome of life by his ascending into heauen and he sitteth now at the right hand of the father to the end he may establish true righteousnes 11. And of iudgement Those that take this word iudgement for damnation they want not a reason for the same because Christ addeth immediately that the prince of the world is iudged But as I thinke the other sense dooth better agree to witte that so soone as the light of the Gospell is once lighted the spirite reuealeth that the state of the world was rightly and orderly framed by the victory of Christ whereby he threwe down Sathan his empyre as if hee should saye that this is the true restoringe whereby al things are reformed when as Christ himselfe possesseth the kingdome alone hauing subdued and conquered Sathan Therefore iudgement is set against confused and disordered things or that I maye speake more brieflye it is contrarye to disorder as if a man should call it rightnesse or straightnesse in whiche sense it is oftentimes taken in the scripture The sense therefore is that so long as Sathan ruleth he mixeth and troubleth all thinges so that there is a filthy and euill fauoured confusion of the workes of God but when as he is stripped of his tyrannye by Christ then is the world reformed and there appeareth good order So that the spirite conuinceth the world of iudgment that is that Christ restoreth and bringeth those things in order which were gone to decay before hauing ouercome the prince of iniquitie 12. I haue yet many thinges Christ his sermon coulde not preuaile so much amongst his disciples but that their rudenes did cause them doubt as yet in many thinges yea they did scarse taste of those thinges whiche ought to haue refreshed them throughly vnlesse the weakenes of the flesh had hindered them Therefore it could not be but that acknowledging their own want they shuld feare and stand in doubt Therefore in that he saith that they are vnable to beare thē if he shall tell them more and higher things it tendeth to this end that being incouraged with the hope of better profiting they bee not discouraged For it was not meete that they shuld measure the grace wherwith they shuld be endowed according to the present feeling seeing they were so farre from heauen In summe he biddeth them be of good courage how weake soeuer they be now But beecause they had no vnderpropping whereunto they might leane saue onely doctrine Christ telleth them that he had tempered the same so that they might receiue it yet so y t they are to hope for an higher and more plentifull shortly as if he shuld say if that be not yet sufficient to establish you which you haue heard of me suffer a litle for ye shal shortly be taught by the spirit and then shall ye want nothing hee shall resolue that which is yet rude in you Nowe the question is what those thinges were whiche the Apostles were not sitte to learne as yet To the end the Papists may thrust in their owne inuentions in steede of Gods oracles they do wickedly abuse this place Christe promised say they vnto the Apostles new reuelations therefore they must not stay in the scripture aboue which he calleth his First of all if we will say as Augustine saith we shal answere readily His wordes are these seeing that Christ held his peace which of vs can saye that they are these or these thinges or if hee dare saye so how will hee prooue it who is so vaine or rashe who although hee say those thinges which are true canne affirme without any diuine testimonie that those are the thinges which the Lord would not vtter at that time But wee haue a surer reason out of Christ his wordes to refute them The spirite is called the perfect maister of truth whom Christ promysed to his Apostles And why was hee promised saue only that they might deliuer with their handes the wisdome which they receiued from him The spirit was giuen them who being their guide and directer they executed the office which was enioyned them The same spirit had brought them into all trueth when as they cōprehended in writing the sum of their doctrine VVhosoeuer thinketh that there ought any thing to be added to this doctrine as if it were lame and but halfe full and perfect he doth not only accuse the Disciples of fraudulent dealing but he doth also blaspeme the spirit If the doctrine which they didde write had proceeded from fresh water soldiours and nounces the addition had not beene superfluous but now fithence that their writinges are as it were the euerlasting tables of that reuelation which was promised them and giuen them there can nothing be added vnto them without doing cruell iniury to the spirite Furthermore the Papists are more then ridiculous when as they are come to the matters themselues For they define that those secretes which the Apostles were vnable to bere were childish diriges then which there is nothing more vaine or foolysh Forsooth spirite must needes come downe from heauen that the Apostles might learne how to hallow the chalices with their altars how to baptise Belles how to blesse holy water and how to celebrate Masse Therfore how doe noddies and children learne these thinges which haue them at their fingers endes Therefore it is most manifest that the Papists doe mocke God seeinge that they feigne that those thinges came downe from heauen which doe no lesse smell of the misteries of Ceres and Proserpina then they are contrary to the sincere wisdome of the spirite But let vs vnlesse we will be vnthankfull to God reste vppon that doctrine whereof the Apostles were the aucthors as their writinges declare seeing that the chiefest perfection of the heauenly wisdome is deliuered vnto vs there which may make the man of GOD perfect Colloss 1. 28. Let vs not thinke that it is lawefull for vs to goe beyond the same For our height and breadth and depth are placed in that that we knowe the loue of God shewed vnto vs in Christe Ephe. 3. 18. This knowledge excelleth all knowledge as saieth Paule Like as when he teacheth that all the treasures of wisdome and knowledge are hidden in Christ Colloss 2. 3. hee forgeth not an vnknowne Christ but him whome he had liuely depaynted by his preaching that he may be seene as it were crucified before our eyes as hee saith vnto the Galathians the third chapter the first verse But least there shoulde anye doubt remaine Christe declareth afterwarde by his owne wordes
the person of y e mediator who appeared for a time vnder the person of a seruaunt And now hee commaundeth his Disciples to lift vp their senses straightway into heauen whenas they shall begin to lacke externall ayde VVhereby we gather that Christ doth no lesse keepe the faithfull at this day then in times past but after another sort because his diuine maiestie appeareth manifestly in them VVhom thou hast giuen mee He vseth the same argument againe that it is an vnmeete thing that the father should cast away those whome his sonne kept at his commaundement euen vntil the end of his ministerie as if he should say I haue faithfully executed perfourmed that which was enioyned mee by thee least any thing should perish in my hande nowe seeing that thou takest that againe which thou hadst giuen me to keepe it is thy part and duetie to prouide that it may remaine safe VVhereas he acepteth Iudas he doth it not without reason For although he was not of the elect and of the true and naturall flocke of God yet the dignitie of his office did beare that shew Neither would any man haue thought otherwise of him so long as he stood in such an excellent order It is therefore concerning the Grammer an vnproper exception but if we weigh the matter it was requisite that Christe shoulde speake thus according to the common meaning of men And least any man should thinke that the eternall election of God was any whit weakened in the destruction and ruine of Iudas hee added also that he was the sonne of perdition By whiche wordes he giueth vs to vnderstand that God knew long agoe his fall which happened sodainly in the sight of men For the Hebrewes doe call him the sonne of perdition which is a lost man or giuen ouer to destruction That the Scripture might bee fulfilled This is referred vnto the next sentence Iudas fell away that the scripture might be fulfilled But a man shall falsly gather thence that the falling away of Iudas is rather to bee imputed to God then to himselfe because he was necessarily enforced to doe it by reason of the prophesie For the euent of thyngs must not bee ascribed vnto the prophesies therefore because it was foretolde therein For doubtlesse the Prophetes denounce nothing els but that which should come to passe though they held their peace Therfore we must not set the cause of thinges thence I confesse that there is nothing which commeth to passe but it is ordeined of God but the question is now only concerning the scripture whether the foretelling and prophesies doe lay any necessitie vpon men or no which I haue already shewed to be false For Christe intendeth not to lay the cause of Iudas his destruction vpon the scripture but he meant only to take away the matter of offence which might haue shaken many weake soules and the meanes whereby he taketh it away is because the spirite of GOD hath testified in times past that it should so come to passe For we are almost afraid when we see and heare new thinges which come sodainly This is a verie profitable admonition and such as reacheth farre For how commeth it to passe at this day that most men do faint by reason of offences saue onely because they remember not the testimonies of the scripture wherewith God hath well armed his whilest that he hath in time foretold what euils soeuer they should see 13 These thingsspeake I in the worlde Chirst sheweth here that he praied not for the Disciples so earnestly as if he did doubt of or were careful sory for their state to come but rather that he might remedie their carefulnesse and heauinesse VVe knowe howe greatly our mindes are bent vnto externall helpes if wee can espie any offer themselues wee catch them greedily and doe not suffer our selues to bee pluckt away from them easilie Therefore Christe prayeth vnto his father in presence of the Disciples not that he needeth to say any thing but that he may take from them doubting I speake saith hee in the worlde that is when they heare mee that their heartes may be quiet For their safetie was alreadie in safegarde seeing that Christ had put it into the hand of God He calleth that his ioy which the Disciples should conceiue from him or if you will haue it more briefly whereof he is the authour cause and pledge For there is nothing but feare and vnquietnesse in vs and we haue peace and quietnesse in Christ alone 14 I haue giuen them thy worde and the world hath hated them because they are not of the worlde as I am not of the world 15 I doe not aske that thou shouldest take them out of the worlde but that thou shuldest keepe them from euill 16 They are not of the world as I am not of the world 17 Sanctifie them in thy truth thy worde is the truth 18 As thou hast sense mee into the worlde I haue also sent them into the worlde 19 And I sanctifie my selfe for them that they also may bee sanctified in the truth 14 I haue giuen them thy worde Hee commendeth the disciples to the father for another cause because they haue neede of his helpe because the worlde hateth them Hee doth also set downe the cause of the hatred because they haue embraced the worde of God which the worlde cannot away with as if hee shoulde say It is thy part to defend them who are hated of the world for thy wordes sake VVe must now remember that we harde lately that the ende of this prayer is that Christ his ioy may be fulfilled in vs. Therefore so often as the furie of the worlde is kindled against vs in such sort that we seeme not to bee farre from destruction let vs straightway learne to hold vp this buckler that God will neuer forsake those who labour for the Gospell Hee saith that the Disciples are not of the worlde because they are separated from the worlde whomsoeuer he regenerateth by his spirite Therefore God wil not suffer his sheepe to wander amongst wolues but he sheweth himselfe to be their pastour 15 I doe not aske that thou shouldest take them out of the worlde He teacheth wherein the safetie of the godly consisteth not that beeing exempted from all trouble they shoulde liue at ease and daintily but that they may remayne safe in the middest of daungers through Gods helpe Neither doth he tell his father what is expedient but hee doth rather prouide for the infirmitie of those that be his that they may temper their petitiōs which for the most part passe their boundes by this way and meanes which he prescribeth In summe he doth not promise the disciples his fathers grace y t it may set thē free from all care labour but he promiseth them such grace as may minister vnto them inuincible strength against their enemies may not suffer thē to be ouerwhelmed with the huge heape of combates which they
shall suffer Therefore if wee couet to be preserued according to the rule whiche Christe hath deliuered wee must not wishe to be free from euilles neither must we pray God to translate vs by and by into blessed rest but let vs bee content with the certaine and sure hope of victorie and let vs in the meane season resist all euilles valiauntly from whiche that wee may escape Christ hath prayed vnto the father In summe Christ taketh not his out of the wold because he will not haue them to be soft an slouthfull yet notwithstanding he deliuereth them from euill that they may not be ouerwhelmed For he will haue them to striue but hee will not suffer them to be wounded to death 16 They are not of the worlde likeas Hee repeateth againe that all the whole worlde hateth them to the end that his heauenly father may the more beningly help them he doth also declare that this hatred procedeth not from their offence or fault but because the world hateth God and Christ. 17 Sanctifie them in thy truth This sanctification comprehendeth the kingdome of God and the righteousnesse thereof to wit when God doth renue vs by his spirite and confirmeth and prosecuteth vnto the ende the grace of renouation Therefore he requesteth first that the father woulde sanctifie his disciples that is that he woulde addict them wholy vnto himselfe and challenge them as an holy flocke Secondly hee assigneth the meanes and manner of sanctification and that not without cause For brainsick men doe babble many things foolishly concerning sanctification yet they passe ouer gods truth wherby he consecrateth vs vnto himselfe Again because other mē being ful out as foolish do trifle cōcerning the truth and doe in the meane season neglect the woorde Christe saith plainely that the truth is no where els saue only in the worde by which truth God doth sanctifie his children For the woorde is taken for the gospell whiche the Apostles had alreadie hearde proceede from the mouth of their master and which they should shortly preach vnto others In this sense Paule teacheth Ephe. 5 2. 6. that the Churche is made cleane in the fountaine of water in the worde of life It is god alone that sanctifieth but because the Gospell is his power vnto saluation to euery one that beleeueth Rom. 1. 16. whosoeuer hee bee that departeth from the meane hee must needes waxe more and more vile Truth is taken in this place by the excellencie for the light of the heauenly wisedome wherein God reuealeth himselfe vnto vs that hee may conforme vs and make vs like to his owne image The externall preaching of the worde doth not this of it selfe which the reprobate do wickedly profane but let vs remember tha◠Christe speaketh of the electe whome the spirite doth regenerate effectually by the woorde And seeing that the Apostles were not altogether voide of this grace wee must gather out of Christ his wordes that this sanctification is not finished in vs the first day but that wee goe forwarde in the same during our whole life vntill God doe fulfill vs with his righteousnesse when we haue put off the flesh 18 As thou hast sent mee He confirmeth his prayer with another argument to wit because he and the Apostles haue both one calling I saith he doe put vppon them the same person which at thy commandement I haue borne hytherto Therefore they must needes bee furnished with thy spirite that they may bee able to beare so great a burthen 19 And for their sakes doe I sanctifie my selfe He doth more plainely declare by these wordes out of what fountaine that sanctification doeth flowe which is wrought in vs by the doctrine of the Gospell to wit because hee hath consecrated and dedicated himselfe vnto the father that his holinesse might come vnto vs. For the blessing is spread abroad from the first fruites vnto al the other fruite so the spirit of God sprinkleth vs with Christe his holinesse and maketh vs partakers thereof and that not by imputation only for by this meanes he is said to bee made vnto vs righteousnesse 1. Cor. 1. 13. but he is also saide to bee made vnto vs sanctification because he hath offered vs vnto his father after a sort in his owne person that wee may bee renued by his spirite into true holinesse Furthermore although this sanctification doe appertaine vnto the whole life of Christ yet it is made most apparant in the sacrifice of his death because hee appeared then to be y ◠true Priest which should consecrate the temple the altar all the vessels and the people by the power of his spirite 20 And I pray not for them only but for those which shall beleeue in mee by theyr worde 21 That they may be all one as thou O father in me and I in thee that they may be one also in vs that the worlde may beleeue that thou hast sent me 22 And I haue giuen thē the glory which thou gauest me that they may be one as we are one 23 I in them and thou in mee that they may be made one and that the world may knowe that thou hast sen◠mee and hast loued them as thou hast loued mee 20 And I pray not for thē onely Hee extendeth that prayer farther nowe wherein he comprehendeth the Disciples only hytherto to wit vnto all the Disciples of the Gospell which should be vnto the ende of the worlde This is certainely notable matter of hope for if wee beleeue in Christ through the doctrine of the Gospell wee neede not to doubt but that wee are alreadie gathered with the Apostles into the faithfull custodie least any of vs doe perish This prayer of Christ is a quiet hauen wherein whosoeuer arriueth he is free from all danger of shipwracke For it is as muche as if Christ had sworne by solemne wordes that he careth greatly for our safetie And he beginneth with his Apostles that their safetie wherof we are certaine might make vs also more certain that we our selues shal be safe Therefore so often as Satan assaulteth vs let vs learne to holde vp this buckler that wee are not in vaine ioyned vnto the Apostles by the holy mouth of the sonne of God that the safetie of vs all might be included as it were in the same bundle Therefore there is nothing which ought more vehemently to pricke vs forwarde to embrace the Gospell For as it is an vncomparable good thing for vs to be offered to God by the hand of Christ that we may bee preserued from destruction so we ought worthily to preferre the loue and care thereof before all other thinges The slouthfulnesse of the worlde in this point is wonderfull All men are desirous to bee safe Christ deliuereth the sure and certaine way and meanes to obtayne the same from whiche if any man turne aside there remaineth no good hope for him yet there is scarse one amongst an hundreth which doth vouchsafe to receiue that which
guiltie So those menne muste needes be carried hither and thither and drawn into contrarye and diuerse opinions who haue not so much courage as to defende that with inflexible constancy which is true and right All of vs condemne Pylate neuerthelesse it is a shame to say how many the worlde hath who are like to Pilate who do not only whip Christ in his members but also in his doctrine Many to the end they may deliuer those from death which labour for the Gospel do cause them wickedly to denye Christ what other thing is this then to set Christe to be mocked that hee may lead an infamous life Othersome whiles they gather a fewe thinges out of the Gospell which they can like of doe pull in peeces al the whole Gospell They thinke there is some great acte done if a few grosse abuses be ameÌ„ded but it were better that doctrine shuld be buried for a season theÌ„ that it shuld be thus scourged For it shal spring againe in despite of the deuil and al tirantes but it is of al other the hardest matter to haue it restored to the puritie thereof when it hath beene once corrupted 2. The soldiours platting Questionlesse this was done at the commandement of Pylate to the end hee might put the sonne of God to rebuke and shame because he had made himselfe a king and that to fulfill the madnesse of the Iewes as if he had beene perswaded that they did lawfully accuse Christ. Yet the wickednes and wantonnes of the soldiours dooth goe beyond the commaundement of the iudge like as the wicked so soone as they haue any opportunitie offered them to doe euill doe catch the same greedily The crueltie of this nation was woonderfull whose mindes so dolefull a spectacle did not moue with pittie but God is the gouernour of al this that he may reconcile the worlde vnto himselfe by the death of his sonne 6 Take ye him He would not deliuer Christ into their handes neyther yet suffer them to doe vnto him what they thought best He doth onely deny that he was their hangmanne which appeareth by the reason that is added immediately where he saith that he findeth no fault in him as if he should say that he will neuer be perswaded to shed innocent bloud for their sakes VVhereas the Priestes and officers alone desire to haue him crucified it appeareth thereby that there was not suche furye in the people saue onely inasmuch as it was afterward enflamed with these fannes 7. The Iewes answered him we haue a law and according to our law he ought to die because he hath made himself the sonne of God 8. Therfore when Pilat heard this word he was the more afraid 9. And he entred againe into the common hall and said vnto Iesus whence art thou but Iesus gaue him no aâ—sâ—ere 10. Then Pylat said speakest thou not to me knowest thou not that I haue power to crucifie thee and power to loose thee 11. Iesus aunswered Thou shouldest haue no power against mee vnlesse it were giuen thee from aboue Therefore hee that hath deliuered mee vnto thee hath the more sinne 7. VVee haue a law Their meaning is that they persecute Christe by lawe and not for their pleasure or hatred For they perceiued that Pilate had touched them ouertwhartly They spake as vnto a manne that was ignoraunt of the law as if he should say we are permitted to lyue after our owne manner and custome but our relygion dooth not suffer anye man to vaunt and bragge that he is the sonne of God Furthermore this accusation was not altogether without some cleake and colour yet they erred greatly in the supposition The generall doctrine was true that it is not lawfull for men to take to themselues any parte of that honour which is due to God and that they are worthy of death whosoeuer shuld take y t theÌ„selues which is proper to God alone but the cause of the errour was in the person of Christe because they did not indeede consider what titles the scripture giueth the Messias because they might easily thereby gather that he was the son of God neither did they also vouchsafe to enquire whether Iesus were that Messias which was promised of God in times past or no. Therfore we see howe they fet a false consequence from a true principle because they mistake it By which example we are taught diligently to distinguish betwene general doctrines and suppositions For many vnskilful and light men if they haue beene once deceiued with the colour of the trueth they doe also reiect the very principles of the scripture which liberty reigneth too much at this daye in the world Therefore lette vs remember that wee muste so beeware of deceites and fallacies that the principles which are true may remaine perfect and that the credit of the scripture may not be impayred Againe wee maye easily refute the wicked by this meanes which cloak euil causes with the testimonie of the scripture and with the principles whiche they take thence Like as when the Papistes doe at this day highly extoll the authoritie of the Church they bring nothing wherein all the children of God doe not agree together They affirme that the Churche is the mother of the faithfull that shee is the piller of truth that shee is to bee heard that she is gouerned by the spirite of God VVe must denie none of all these thinges but when as they will pull to themselues what authority soeuer is due to the Church they doe wickedly and with sacrilegious boldnes to snatch that which is not their owne For we must consider vpon the question whether they deserue the title of the Church or no. And heere they vtterly fayle In like sort when they rage furiously against all the godly they excuse themselues with this cloake and colour that they are ordeâ—ned to defende the faith and peace of the Churche but when as we looke throughly into the matter wee see plainely that they meane nothing lesse then to defend true doctrine that they are touched with no care lesse then with the care of peace and concord but that they fight only to defend their owne tyraÌ„ny Those meÌ„ which are coÌ„tent with generall principles and marke not the circumstances do thinke that the Papistes haue good cause to withstand vs but the knowledge of the cause doth easily driue away those smoakes wherewith they deceiue men 8 Hee was the more afraide There may be a double meaning gathered out of this place the first is that Pilate was afraid least hee shoulde beare the blame if any tumult shuld haue risen because he had not condemned Christe the other that his minde was touched with some religion so soone as he had heard the sonne of God named That whiche followeth in the text confirmeth this second sense to wit that he goeth againe into the common hall and asketh Christ whence hee is For it appeareth thereby that he stood in doubt and was afraide