the Church fellowes with the Apostles and the verie shoppe of the holie Ghost from whence wee must fetch the full exposition of the scriptures and the verie assured resolution of all the pointes of religion yet tell they vs nothing els but vaine and doltish tales either busie them selues about curious questions and ful of Sophistrie besides a thousand other subtleties seruing to no edification in the whole world The other sort of them in stead of the word of God preach nothing els but constitutions and ordinaunces of their owne making for the establishing of the tyrannie of their holie Father the Pope the verie Antechrist and enemy to the truth and the third sort vomit and cast vp arrogant and proude speeches in the Pulpyt against the children of God against all such as Iesus Christ hath reuealed him selfe vnto in these latter dayes calling them Lutherans and seditious persons falsly deuising a thousand leasings against them and in steade of feeding their miserable starued sheepe with the true foode of the worde of God they are faine to moysten their soules with those pestilent kindes of poisons whereas they should be fed with spiritual and heauenly nurriture Wherefore dearely beloued brethren in our Lorde and Sauiour Iesus Christ whensoeuer that God sendeth vnto vs any good and faithfull teacher who sincerely and purely deliuereth vnto his Auditorie the worde of the Lorde wee ought to make a meruellous great account of him for we shal finde verie few such men as will faithfully acquite them selues of their charge and function and we ought amongst other things greatly to reuerence all those whom God hath endowed with speciall graces and the gift of enterpreting Euen as at this day the faithful Pastor and good seruant of God Iohn Caluin hath made that precious talēt which God bestowed vpō him verie profitable whose Sermons yelde vnto vs a good testimony therof which also in the iudgement of indifferēt men were not slightly made nor hastily hudled vp but duely truely premeditated and rightly deliuered vnto the capacitie of his flocke hauing alwayes in open shew the liuely impression of the benefit of the Lord Iesus in their hearts Neither are these like vnto common places caught in a net either yet bosome Sermons which may serue for any text of scripture as a stoole for al feete But are true sincere plaine and meete expositions seruing for the text which he had to treate of neither are they stuffed with friuolous exhortations either yet filled with ambitious inuectiues For as it is verie needful that the superstitions of Poperie shoulde by the worde of God bee daily enueighed against to the ende they might be cleane rinsed and scowred out of our heartes as a strong sauour wherewith we haue beene seasoned euen from our infancie yet if the place which hee handled did not orderly speake against such abuses hee woulde not passe the boundes of his Texte and crye out vpon them as the Papists alwaies and to no purpose like Mastife Curres barke and baye against the Gospell renued in this latter age of the worlde But his manner was to holde a plaine and direct course tending to edification without omitting any thing which might serue and make for the honour of God and instruction of his Auditorie I woulde if it pleased God there were a great many moe his lyke For then I knowe that the Church of Christ should be greatly eased and furthered But it is out of al doubt that our vnthankfulnesse is the cause why God sendeth not moe faithfull Pastours at this present then are for if there bee any that will duetifully discharge their office and deliuer the word of God freely as Saint Paule commaundeth reproouing sinne and setting them selues against iniquitie for the maintenaunce of his honour by whom they are sent they are foorthwith furiously dealt with rayled on and slaundered As questionlesse the partie before saide who for his vprightnesse and great fidelitie by him vsed in the executing of his charge hath gotten such a mightie number of enemies as that they which neuer see nor heard him neither yet euer read two wordes of his woorkes haue wished his death Howbeit God be thanked for it his good conscience and the testimonie which hee had before God his Angelles and the faithful which daily heard him did so assure him that men did him wrong for wishing of him so great hurt as that they encouraged him constantly to pursue the Lordes workes He sawe howe hardly his maister was dealt with and after him the Apostles and therefore it greeued him not to follow their steppes because he knew that God was of power able to defende and keepe his pledge and that they which suffred for his sake should be taken to be worthie of the kingdome of heauen Nowe because all men could not bee of that Church whereby they might be partakers of the heauenly foode which this good shepheard many yeares ceased not to administer and that it was very expedient that they which were newly come to the charge which hee had might see his manner of teaching and so followe it and likewise that they which thought hee did nothing els but speake euill and crye out against the Pope and all his rable of shauelinges thundring against their traditions without any other handling of the Scripture or els that hee went about none other thing but to bring the people vnto a carnal libertie and thereby cast of the obedience and subiection which they ought to Kinges and Princes to the end therefore that they might read his Sermons and thereby see that hee hath great iniurie done vnto him in hauing this blame laide vpon him and cease the yl opinion which they haue conceiued of him many godly honest men determined to prynt a certein of them but especially Lawrence of Normandie whose zeale and godly conuersation is sufficiently wel knowne hath for many yeares bestowed all his studie trauel to prynt bookes for the edifiyng of the Church In verie deede I must needes say thus much as I haue in the preface of the Sermons of the tenne Commaundementes let you before vnderstande that the Authour was not willing nor yet consenting heretoo not that hee woulde hinder the benefite and fruite that hereby might redounde to the Church but wished that his Sermons might passe no further then vnto his owne flocke as well for that they were specially made for his sheepe vnto whose capacitie he framed him selfe the best he could and therefore thought that an other order and disposition were more requisite therin for the publishing them abrode in the view of al the world but as for the ouer looking of them to the ende to polish them ouer and besides that his leasure would not serue him hee would neuer busie himselfe about the matter For if he himselfe had meant to haue put them foorth he intended to haue made new homilies of them and better penned and not to haue published any thing
vpon these worldly matters This then is the summe which wée are héere to obserue And to say the trueth it is not without cause that our Lorde Iesus spake so confidently that hée was borne and came into the worlde to say the trueth and that whosoeuer woulde haue any good taste shoulde stay him selfe vpon his worde By this wée sée that this is a doctrine of great weight â— to vnderstande that the kingdome of our Lord Iesus Christ is not héere on earth For if this had béen a light saying hee would haue passed it ouer lightly But when he said that he came into the worlde to tell the trueth this was as if he would haue vs giue good eare meditate in our heartes and apply our mindes to this doctrine this was to make vs forsake the world and all the creatures thereof that wée might come to this heauenly King and séeke after the spirituall benefites which are communicated to vs in him to the ende we might enioy them in such measure as he knoweth â—o be most profitable for our saluation And let vs of all that which we sée to bée the verie summarie of the Gospell note well this saying That Iesus Christ came into the world to speake the trueth to the end we might herevpon conclude that whensoeuer we shall giue diligent eare vnto his worde that it shall not be in vaine because this is a certaine resolute conclusioÌ„ that whatsoeuer he had giuen them the choyse either of Iesus or Barabbas who as S. Iohn saith was a théefe Iohn 18.40 and the other Euangelistes say that he was a notorious naughtie man both a murtherer and a sower of sedition and trouble in the Towne Now this was a detestable pestelence of al others and yet the people cryed out Let vs haue Barabbas and let him be pardoned and Iesus Christ crucified By this custome of letting loose a prisoner at Easter we sée with what foolish deuotions men are carried For they thought the feast to be so muche the more honourable in the loosing of a prisoner and that they did God great seruice and yet all was verie abhominable For it is saide That he that iustifieth the wicked Prou. 17.15 he that condemneth the iust euen they both are abhomination vnto the Lord And therfore it is méete that they which sit in the place of iustice should be of vpright mindes For when he armeth them with his sword he saieth not do as you thinke good your selues For his meaning is that they should haue a fatherly care ouer the people and to be verie warie how they lift vp them selues cruelly to wrong others by abusing of their credit and authoritie but would haue them rather be gentle and pitifull Yet must they punish wickednesse for God so commaundeth them But what do we men Forsooth we think we honour the feast of Easter when as we offende God and manifestly transgresse his worde By this wée are admonished not to folowe our owne fantasies when the matter concerâ—eth the seruice of God but altogether doe his will Let vs not therefore fayne a deuotion which séemeth good in our owne eyes but be contented to do the thing which God hath ordeined allowed And here we sée what ariseth vpon this kinde of custome to wit that we make lawes accordingly at this day so that whatsoeuer is receiued for a common order séemeth to be lawfull And yet howsoeuer it séemeth to vs God vtterly condemneth it Nowe wee sée what abuse hath come heerein which is this that this corruptioÌ„ hath made Barabbas to be preferred before the sonne of God A man here would at the first sight thinke it very straunge that our Lord Iesus should be thus lightly estéemed of and a théefe and murderer greatlier priuiledged then he that he shoulde finde such fauour grace amongst men Iesus Christ to be so shamefully slanderously handled For was it not enough that the sonne of God was crucified aboad a most slaÌ„derous kind of death without he must also be greatly tormented The death of the crosse was but as a punishment for théeues it was not onely as at this day the gallowes should be but it was as if he should haue abidden the whéele Was it not then enough that after Iesus Christ had béen buffeted spetted on brought euen downe to the pitte of hell but that he must in comparison be shewed to be accursed of al the world For if we should iudge of it according to natural reasoÌ„ looke vpon the outward shew surely we should be coÌ„founded but we must lift vp the eies of faith a great deale higher come vnto that which before we haue said to wit that all this was gouerned by the counsel of God And therfore let vs not stand vpon that which the people Pylate did but let vs behold the vnchangeable decrée of God which is that for the better humbling of vs his wil was to haue his Sonne so shamefully to be cast down yea to be cast vnder the féete of al the malefactors of the world béeing crucified betwéene two théeues as hereafter shal be seene We sée theÌ„ what it is for vs to obserue wheÌ„ it is here said that Barabbas must be let lose and Iesus Christ bée made the most abhominable man of the world Yet for all this Pilate went about to haue deliuered our Lord Iesus but it was by a deuilish meane to wit by buffeting of him which they then called punishing would haue let him gone wheÌ„ he had so punished him as one that had committed a fault For by this he pretended to appease the stirre of the people Now if our Lord Iesus had bin thus deliuered what had become of the Gospell and of the saluation of the world For this correction which Pylate brought him to was a signe and token of dishonestie for euer as if the Gospell had béen a wicked doctrine considering that the Iudge of the countrie condemned it and the person of our Lord Iesus Christ was clearely refused And yet had we all bin lost because there was none other meane to recoÌ„cile vs vnto God but by the death of his onely sonne And thus we sée that the death of our Lord Iesus was the very open way vnto life So then we sée that the Deuill did the best hée could not to haue our Lord Iesus to dye and yet who clapped the Priestes their like vpon the backes to pursue Iesus Christ vnto death but the Deuil himselfe This is very true for hée bewitched them as we sée that God sendeth the spirit of trouble madnesse vpon all the vngodly so that they are one against an other euen as the waues of the Sea beate one an other euen so was the Deuill carried when as on the one side he went about to abolish the memory of our Lorde Iesus Christ besides on the other side meant to hinder the redemption of mankinde But God so
they that passed by reuiled him wagging their heads 40 And saying thou that destroyedst the temple and builded stâ—â— in three dayes saue thy selfe If thou bee the sonne of God come downe from the crosse 41 Likewise also the high Priestes mockinge him with the Scribes and Elders and Pharisees saide 42 Hee saued others but he cannot saue himselfe If hee bee the King of Israel let him nowe come downe from the crosse and wee will beleeue him 43 Hee trusteth in God let him deliuer him now if hee will haue him for he said I am the sonne of God 44 That same also the theeues which were crucified with him cast in his teeth AS concerning the matter which before we haue handeled we must yet a great deale better consider that the kingdom of our Lorde Iesus Christe is not of this worlde For wée sée that he was shamefully dealt withall and made a very iesting stocke and in stéede of a kingly Diademe hée had a crowne of thorne in stéede of a Scepter a Réed and besides whatsoeuer shame might bée deuised against a man it was done to him And therefore if we shal let our senses stay vpoÌ„ the thing which is héere rehearsed it will bée a maruellous obiect of offence as it were to estrange vs from our Lorde Iesus Christe and so consequently from all hope of saluation But wée must looke vpoÌ„ the spiritual kingdom wherof mention hath héere before ben made by faith and then conclude That although wée make a iest at the kingdome of our Lorde Iesus Christe yet doth God and the Angelles estéeme of it according to the worthinesse thereof Yea and we are to call to minde that the sonne of God was after that sort entreated in his owne person to the end hée might take vpon him all the rebuke shame which wée iustly had deserued For how can wée come before the Maiestie of God so long as we are defiled with sinne and iniquitie But because our Lorde Iesus was contented to haue his face spet on to bée buffetted and abide all reproche sée howe wée at this day are acknowledged and allowed to â—e the children of God and herein standeth all our trust and confidence We haue moreouer continually to consider that GOD will cause vs a little better to féele our sinnes and iniquities to the end wée might abhorre and deteâ—â— them when as wée sée that the Sonne of God must repayre and amende them and suffered so muche to purchase vs grace and pardon and the heauenly father also not to spare him for the doyng of it Thus when we sée that our sinnes were such as wrought so great a confusion and shame to the Sonne of God we ought to be humbled and be altogether ashamed of our selues yet notwithstanding we must take a good heart vnto vs and be so fully assured as not once to doubt when we shal come before the Maiestie of God that our Lord Iesus Christ hath purchased our pardon seing he was coÌ„tented for our cause to be so lightly regarded For by this mean he hath gotteÌ„ vs glory worship eueÌ„ before God his Angels Now it is here said that our Lorde Iesâ—â— was 〈◊〉 to the place called Golgotha to wit a place of dead mens â—kulles The Hebrue woorde from whence this is deriued signifie thâ— to rowle or bowle Howebeit they then vsed it so because that wheâ— any carcase is through rotted and turned to dust the head is then very drie and like a round bowle Wherefore they called the name of this place Golgotha because that many malefactors 〈◊〉 there punished there their heades remayned And here we are to remember the saying of the Apostle in his Epistle to the Hebrues Heb. 13.11 That our Lorde Iesus Christ was led out of the Towne as the burnt offrings were woont to be whose blood was carries into the Sanctuarie for the wyping away of the sinnes of the people Now it was saide that that sacrifice was as a man wâ—â—â—d say accursed and therfore it was méete it should be carried a great way of Thus we sée that the sonne of God would take vpon him this state and condition that we might in very 〈…〉 to that God hath now fréed and pardoned vs For we are woorthie that GOD should geue vs ouer and powre vpoÌ„ vs his hâ—rrible 〈◊〉 so loÌ„g as he séeth what we are Wherfore there is now other way for vs to obtaine pardoÌ„ but to come vnto our Lord Iesus Christ receiue al our succor from him because he discharged vs of a greate burden whenas hee woulde as it were beâ—â—â—e accused and abhorred for our sakes that we might finde fauour before God and so obey his holy will For although Pylate his Iudge had oftentimes iustified him yet for al that must he take vpon him in his owne person al whatsoeuer was requisite for our redemption for hée was our pledge and surety and therefore must wholly answers for vs. So then wheÌ„ we haue vnderstood that our Lord Iesus was thus cast of as one not worthy to be accoÌ„pted amongst the felowship of men yea euen so stinking as that he could not be abidden wheÌ„ we sée al this I say let vs learne to follow him forsake the world as here in this place we are exhorted And if it so fall out that wée must néeds be made iesting stockes and bée cut of as rotten members and bée abhorred and detested Let vs paciently abide al this geare and not sée it vntill such time as that day commeth wherin our sorowes shalbée turned into ioy God shal wype away the teares from our eyes and that the thing which is nowe thought to bée as shameful shall then bée wholly turned to honour and glory For without al doubt looke whatsoeuer wée suffer for the name of Iesus Christ is more honorable before God then all the pompes and glittering shewes of this worlde And this is it which wée are to consider of in this place Nowe the Euangelist goeth on and saieth that they which passed by mocked our Lord Iesus but especially the Priestes the Scribes and such like And what was the matter I beséeche you Forsooth thus they saide If hee bee the Sonne of GOD let him come downe and saue himselfe for hée hath saued others and if hée bée the king of Israel let him nowe shewe himselfe so Héere wée sée howe terrible blinde these wretched people were whom Satan had so possessed as that they had neither féeling nor yet discretion Wée sée also the Priestes who shoulde haue béene the Angels or messengers of GOD for hée had appoynted them for that purpose Malach. to the ende his worde and will might be knowen from their mouthes VVee sée likewise the Scribes who were acquainted with the lawe and yet by thinking to make our Lorde Iesus no bodie declared that they troade vnder foote the Holie Scripture al the Religion whereof they so much bragged For when the Messias was spoken of
to correct his Disciples whenas he sent women to teach them because that the thing which hee had taught them serued them to no purpose when it came to the pinch For beholde all the Disciples were scattered they forsooke their maister and feare ouercame them For what learned they for thrée whole yéeres together in the schoole of the Sonne of God And therefore such frewandise deserued great correction euen to haue al the knowledge which they had before time receiued to be cleane taken away because they had troade it vnder foote buried it Now it was not the meaning of our Lorde Iesus to correct them sharply but to make thē amend their fault by mild gentle correction in that he appointed thē women to be their School mistresses He had before chosen them to preach the Gospel all the worlde ouer for they in very déede were the first Doctours of the Church But because they were such Trewands and so busie minded as that their faith was as it were laide asoke or saped it was good reason they should vnderstand that they were not woorthy anie more to heare our Lord Iesus Christ preache And héere we sée the cause why they were sent backe to women vntill such time as they had better acknowledged their offences that our Lorde Iesus Christ of his méere fauour grace had set them againe in their estate and degrée And besides as I haue already sayd we are all generally aduertised to receiue the testimonie which God sendeth vs and it were by the mouthes of men of slender quality of no credit estimatiō in the world for we indéed sée that whatsoeuer hée is that is chosē appointed to be a register or publike person that the thing which he doth is receiued for autenticall Neither will men say one thing or another against him because al men reuerence the office which he hath And shall God haue lesse preheminence then earthly princes shal not he ordaine such as pleaseth him to be his witnesses frō whose mouthes wée should receiue whatsoeuer they shal say without gainsaying surely furely it is good reasō it should be so except we would become rebels against God himselfe Héere then we sée what it is that wée must consider of in the first place Moreouer let vs also note marke that although our Lord Iesus appeared to the women which was a very honorable thing vnto thē yet himself not long after sufficiently testified his resurrection Insomuch that if we close not vp our eyes stop our eares and become maliciously hard hearted and blockish 1. Cor. 15.6 wée are fully assured of this Article of our faith which is of great importaunce For when S. Paule rebuked the infidelity of those that stoode as yet in doubt of the resurrection of Iesus Christ hée brought not in only women but also Peter and Iames and all the twelue Apostles fiue hundreth Disciples moe vnto whom our Lord Iesus Christ appeared Which way then are wée able to excuse our selues of our wickednesse rebellion if wée credit not aboue fiue hundreth witnesses whom God himselfe hath appoynted for the same purpose Neither did our Lord Iesus Christ declare vnto them only once Mark 16.14 that hée was aliue but euen many times And therfore the doubt and increditlity which was in the Apostles ought to confirme vs a great deale the more Luk. 24.25 for if they at the first had beléeued that our Lorde Iesus Christ was risen againe it might haue byn said that they had bene ouerlight of credit Howbéeit they were so slow of beliefe as that it was méet our Lord Iesus Christ should find fault with their blockishnes faithlesnes besides they were so grose carnally minded as that they could vnderstād nothing Since thē the apostles so hardly could come to this article of our faith the same ought the rather cōfirm vs for seing they were brought to it as it were by force it is very good reason the we at this presēt should follow this saying Thomas Iohn 20 2◠bicause thou hast séen me thou beleuest but blessed are they with haue not séen and yet haue beleued So thē whē we héere it said that our Lord Iesus appeared to 2. womē let vs also cōsider of the saying of S. Paul in another place that is to say we must not stay our selues vpō mēs words beleue what they say as they of quality cōditiō 1. Thes 2.13 But we must rather lift vp our eyes minds vnto heauē and submit our selues vnto God who is worthy of all superioritie ouer vs and be obedient vnto his word For if we be not teachable it is out of al doubt that we shall neuer profyt our selues by the doctrine of the Gospell neither must we accompt it for foolishnes which we receiue from the mouth and testimony of God And when wee shall learne to profyt by our obedience in faith and in his Schole wee shall vnderstand that to be subiect to him is the very perfection of all righteousnesse Let vs now come to the story as it is héere deliuered vnto vs. It is sayd That Mary Magdalene and her companion came the first day of the Sabboth to see the sepulchre to wit the first day in the wéek For the Iewes kept the Sunday which they called the sabboth for the day of rest as indeede the worde so signifyeth and besides they called all the dayes of the wéek following the 1. day of the Sabboth the 2. day of the sabboth the 3. day of the sabboth c. Now bicause the day began after the Sonne setting it is saide that the two Maries bought swéete oyntmetes after the Sabboth was ended and prepared themselues to come the next day in the morning to the Sepulchre Howbeit they were more then two Neuerthelesse S. Iohn nameth Mary Magdalen only but S. Matth. nameth two of them and we sée that S. Luke faith the there were a great number of thē yet al this agréeeth wel together for Mary Magdalen led the way and the other Mary is eftsoones named bicause she folowed hard after Mary Magdalene But by the way there were many with came to annoint the body of our lord Iesus neuertheles it is here namely sayd that it was they which came to sée whether they might enter the Sepulchre or not We sée then why these two were héere specially marked Howbeit S. Matth. saith that the Angel appeared vnto thē since there were two of them but because one of thē carried word therfore it is so especially named In the end as they were going thence they met with our Lord Iesus who sent them vnto his Disciples that they might all méete in Galile entending to shew them that he was risen againe for somuch as the Citie of Ierusalem had bereft it selfe of so notable a testimonie by reason of their horible impietie And yet for all that it still remayned the fountayne of life
shall haue looked euerie where we shall finde that this worde Gospel is not taken in any other signification And beholde also wherefore men haue giuen this name or title to the foure histories that are written touching our Lorde Iesus Christ how he came into the world and was conuersant therein howe he died rose againe and went vp into heauen men I say haue giuen the name or title of the Gospell to this And why so because the substance of the Gospell is comprehended in the person of God his sonne as I haue alreadie saide The auncient fathers had in déed the promises of saluation The difference betwene the fathers vnder the law and as vnder the Gospel they were also very well assured that God would be their father but yet they had not in such plaine sort as we haue the gage and pledge of Gods loue towards them of their owne adoption For when Iesus Christ came into the world then God signed and sealed his fatherly loue vnto vs and we had the full testimonie of life and in déed haue also the substance thereof in Iesus Christ as I haue alreadie saide ◠Cor. 1.20 And this is the cause why S. Paule saieth That all Gods promises are in him yea and Amen to wit because then God ratified and confirmed all that which he had spoken before and had promised to men So then it is not without cause that these foure histories wherin is declared vnto vs how the sonne of God was sent that he tooke mans flesh also that he liued here vppon earth amongst men haue béen so named Men then haue comprehended all this vnder the worde Gospell 2. Tim. 2.8 because therein it is declared and set out vnto vs howe God hath made perfect and accomplished all that which was requisite for mens saluation and that we haue had the fulfilling of al in the person of his sonne Indéed S. Paul speaketh of his Gospell but after what sort It is not as though he had writtē an history of the Gospel but because his doctrine was conformable agréeable to all that which is conteined therein So according to that which I haue alreadie saide when the Gospel was preached vnto vs S. Paules Epistles not called the gospell in what sense it is a plaine manifesting of Iesus Christ to the ende that we should know that in him all things are perfected and that we haue the trueth of that which had béen promised in all times before And yet for all this S. Paules Epistles are not called the Gospell And why so because that therein wee haue not a continuall historie which declareth vnto vs after what sort God sent his sonne howe it pleased him that in putting vpon him our nature hée might haue a true brotherhood with vs how he died rose againe and ascended into heauen This I say is not largely laid out with a continual order course of spéech in S. Paule very certaine is it that the doctrine which is conteined in his Epistles is conformable and agréeable with the doctrine of the Gospel But for all that that word Gospell is specially attributed to these foure histories for the reason which I haue alreadie alledged Nowe where we say that the substance of the Gospell is comprehended in the person of the Sonne of God this is not onely to say that Iesus Christ came into the world but that we should know also what his office is what charge God his father hath committed vnto him and what vertue power he hath which thing wée ought to mark wel for from thence we may gather the difference of the Gospel according to S. Iohn Wherin the 4. Euangelists agree Hebr. 4.15 and those which the other thrée wrote The foure Euangelists agrée verie well in this that they declared vnto vs how the sonne of god appeared in the world that he became true and verie man like vnto vs in all thing sin excepted Afterwards they declare vnto vs how he died rose again and ascended into heauen To be short all that was committed vnto him to draw vs to God his father by is declared and set foorth vnto vs therein But there are two thinges which are peculiar to S. Iohn One is Iohn hath two things peculiar too him selfe from the other Euangelists that he stayeth and standeth vpon the doctrine of Iesus Christ more then the other Euangelists doe The other that with a greater liuelinesse he declareth vnto vs Iesus Christes vertue and power True it is that the other Euangelists speake well of the doctrine of Iesus Christ but that is rather briefly and shortly as who haue collected some small Summaries and Abridgementes thereof Iohn 6.1.2 But S. Iohn maketh a long and large declaration therof as we sée in the sixth Chapter where mention is made of that myracle which he wrought in the wildernesse whē he refreshed fed so great a multitude For therevpon S. Iohn commeth to enter into spéech and to shewe howe Iesus Christ is the bread of eternall life We sée then this doctrine of Iesus Christ which was declared at large by S. Iohn and that with a more great dilating discoursing thereon then is set out by the other Euangelistes yea we sée that they quite and cleane omitted that doctrine So much also may be saide of the rest for after that he hath touched some myracles and histories Iohn 12. to 18. hee alwayes commeth backe to the doctrine and taketh occasion to enter into the matter to handle and speake of the power of our Lorde Iesus Christ as from the xii Chapter til you come to the historie of the Passiō he intreateth of nothing The Gospel according to S. Io. giueth light to the other Euangelistes but this doctrine So then now we sée what difference there is betwéene the Gospell according to S. Iohn the other thrée Euangelistes insomuch that to speake rightly the Gospell according to S. Iohn is as it were the key to giue vs some entraunce and opening to the other For if we reade S. Matthew S. Marke and S. Luke we shall not so well know wherefore Iesus Christ was sent into the worlde as when we shal haue read S. Iohn Hauing reade S. Iohn we shall knowe afterwardes to what ende it serueth vs that Iesus Christ hath wrought and also that he hath taken mans flesh and that he died and rose againe We shal know I say what is the ende and substaunce of all these thinges in reading this Gospell And this is the cause why hée standeth not so much vpon the historie as we shall sée by the order which he will kéepe hereafter It is true that these thinges rightly deserue to be more largely diducted and layde out but because there is great matter in the Text which we haue to expounde I doe but touche these thinges as briefly as I can Wherefore let vs content our selues with that which we haue summarily and
and vaine speculations and by a certaine deuilish boldnesse For when the question hath béene to handle these matters men haue ouerwhelmed them selues in as much as they ment besides the reuelatiō of the doctrine to search out with a certain curiositie boldnes the eternal essence and being of Almightie God as a man in the Papacie shall heare disputations that are made thereof euen as if men disputed of a flocke of Goates or I know not whereof They haue no more reuerence to God thē to a beast Now we néede not séeke out a better witnesse against the doctrine of the Sophisters of Sorbone to know that the Deuill raigneth there Sorbone is the name of the place wher the brotherhood of the Sorbonists doe yet remaine to this day in Paris and hath alwayes raigned there thē this And this I say that albeit their doctrine were not false yet so it is that when men sée they haue so litle reuerence and regard to Gods maiestie we must néeds say that it is a deuilish doctrine euē that I mean which is at this day practised by the Sophisters Sorbonists in all the Popes Colledges So then let vs as I haue saide content our selues with that simplicitie which is declared vnto vs by the holy spirite for he toucheth and speaketh of that which is good profitable for our saluation and as I haue alreadie declared he hath heere brought and deliuered vnto vs that which was méete fit for vs to knowe Iam. 1.17 Rom. 11.29 Let vs come now to this true word When S Iohn calleth Iesus Christ That word it is as if he should say the eternall counsell of God or the wisdome that remaineth in him Notwithstanding we must marke that God is not like to men when we haue a Counsell it may alter and chaunge but it is not so with God for that which is in God is vnchaungeable Besides the counsell which we haue Though man be wauering yet God is constant Iames 1.17 is not our verie Essence or substance but the counsell which is in God is verely truly God for God is not as a vaile or couerture wher ther are shadowy places as S. Iam. vseth this similitude we are as a shadowe that flitteth vp and downe and we cannot abide firme and constant But this is not in God for that which is in him is of his essence and eternitie And this is the cause wherfore S. Iohn declareth that this word is verely and truely God But as concerning the worde wee must not as I haue alreadie saide imagine a counsell or a wisedome in God which should be like to the worde of men True it is that we may well take some comparison from our selues but yet we ought alwayes to marke the long distance and great difference An apt similitude that is betwéene vs and God for if the heauens be much higher than the earth much more must it néedes be that we should knowe and confesse that God is more high than we yea there is no proportion or resemblance as it were betwéene God and men So then when men shall bring or alledge vnto vs some similitude taken from the creatures wée must alwayes marke this great distance difference There are two partes or powers of a mans soule to wit vnderstanding and will See his Institut Lib 1. Cap. 15. Sect. 5.7 which is betwéene God and vs. As a man may verie well say that in the soule of a man there is a certaine vnderstanding which is in such sort ioyned to the soule that the soule cannot be without vnderstanding There is also a will not as when we haue nowe one desire nowe another but a certaine power as a man would say to wil which thing man hath in him self for man is not as a stone or as a pile of wood without sense and reason but he hath imprinted in him this propertie to will this or that So then we may take and vse such similitudes but yet notwithstanding we must consider that spéech is here had of so high thinges as of necessitie all mans vnderstanding and wit must be abased and brought low and we must handle them and intreate of them in all humilitie applying them to their true meaning Curiositie and vaine imaginations must be auoided must not be ouer curious we then haue that fonde imagination which hath borne swaye and ruled heretofore in the worlde but we must come to Gods schoole to hearken to that which he shall speake vnto vs and to flye from al that which men shall set out Gods voice must onely be obeied and shal be founde contrarie to that which the holie Ghost hath left vs. Nowe furthermore we must also marke that some hauing been thrust forwarde by the deuill haue peruerted the meaning of this doctrine affirming that this worde was nothing els A perillous opinion confuted but some certaine counsell deliberation and purpose that God had to redéeme mankinde in the person of Iesus Christ who was a certaine forme as they call him as when a man shal haue purposed to doe some worke and shall haue conceaued the same in his spirite or vnderstanding leauing not by so saying euerlastingnes of essence or being to the sonne of God But we sée alreadie shall sée héereafter more largely how and in what sort S. Iohn calleth Iesus Christe that worde of God thereby to declare set out his deitie as I haue alredy said And that so it is behold a plaine testimonie of God himselfe for he saeith that this worde was in the beginning so then it must néedes be that it hath béen eternall euerlasting It is true that some will replie against it because Moses saith Gen. 1. ◠that God in the beginning created heauen earth and that now S. Iohn saith that this word was in the beginning that it séemeth hereby séeing that so it is that the heauen the earth other creatures had a beginning that we cannot proue the eternitie or euerlastingnes of Iesus Christ because it is saide that the worde was in the beginning But the answere is easie to wit that when Moses speaketh of the beginning An obiection answered we are to remember mark whereof he speaketh that is of heauen of earth other things that haue indéede a beginning But now let vs weigh and marke that which S. Iohn saith In the beginning saith he was that word And where was the beginning verely in God And what is Gods beginning I pray you Certainely he had none for otherwise it must néeds be that God should be framed made So that when mention is made of the beginning of God we must conclude that it is such a beginning as hath not any time at al. There is then much to be sayd and great difference also betwene Moses his place when he saith Iesus Christ i◠our God eternall 1. Tim. 3.16 that God created all
eyes shut Act. 17.27.28 yet so it is that we may know this power of God And howe so Because it is here within vs. In whō is it that we liue that we haue our moouing and being It is in God who hath breathed life into vs by whom we subsist or stand This thē is that which S. Iohn sheweth vs saying that all things were made by it By this we know that that worde of God hath béene from the beginning who also is our God God applieth himselfe to our rudenesse And how know we this Certainely we cannot climbe so high and therefore God is come down euen vnto vs God I say with that his word so that we may knowe him And albeit that our vnderstanding stretcheth not it selfe so far neither yet is able to ascende aboue the cloudes yet so it is that wée are constrained to knowe that this worde is truely God And how so Because all things were made by it In it is it then that all thinges haue béen as the Apostle Paule in his Epistle to the Hebrues sheweth the same Hebr. 1.2 Hebr. 11.3 Wee confesse saieth hée that the word of God is eternall and euerlasting And why so Because so it is that by this word all thinges were made And this is also the same that S. Paule speaketh in the 17. Chap. of the Actes of the Apostles Act. 17.24 Act. 14.17 that God hath not manifested himself vnto vs without a large testimony witnesse because we may behold him in all his creatures So then in as much as al things were made by his word He meneth Seruetus his adherents as I take it See Institut Lib. 1. Gap 13. Sec. 7.8.23 Ge◠1.3 we must know that he is our eternall God There are certaine Heretiques that suppose that this worde of God had beginning in the creation of the worlde because there was neuer any spéech had of the worde vntill suche time as the worlde was created As Moyses saith God saide let there be light and the light was made c. Nowe they woulde inferre héere vpon that that worde then beganne Is it so we may rather contrariwise by that conclude that that worde is eternall For if a man begin to doe some thing we can not therevppon say that hée was not before that If this be true in creatures what will it be when wée shall come to God So then albeit that worde of God hath not spread abroade and made manifest the power therof before the creation of the world yet none can thervpon conclude that it was not already before that time And this is that which S. Iohn ment to set out declare by this manner of spéech wherin it is said that al things were made by this word Moreouer let vs marke A good 〈◊〉 which ought well to be remembred Rom. 11.36 that when we speake of God the Father and of his worde we say then that God made all thinges whatsoeuer and that by his worde and this word by is attributed onely vnto Iesus Christ True it is that when we speak of God singly and by himselfe and without distinction of the persons we may well say that all thinges are by and from God but when there is a distinction as in this place there is behold then the proprietie which belongeth and agreeth to Iesus Christ to wit that al things were made by him And this is that distinction of persons which I haue alreadie spoken of that is that all things are of God the father but that Iesus Christ is the meane thereof Marke then what S. Iohn ment as if hée should say that God by his worde hath made all things Wherefore God sheweth that hée is the fountaine of them all and that it must néedes bée that hée shoulde make and create all thinges but yet by the meane and power of that his woorde And without it nothing was made of that which was made Saint Iohn commeth héere to repeate the same Sentence Two causes of S. Iohns repetition not onely because it is his custome to repeate one and the selfe same thing after two sorts but also by reason of mens ingratitude vnthankfulnesse For albeit that it is saide vnto them that God made all thinges by his worde yet they doe not at the first conceiue vnderstand or beléeue the same Wée sée that Gods Creatures touch vs not to the quicke and that we are so dull and so blockish in our vnderstanding that we are notable to comprehend these things euen in such plaine and simple sort as they are propounded and set out vnto vs. Wherfore S. Iohn that he might the better expresse the same vnto vs addeth without it nothing was made of that which was made The dulnesse of mans wit in Gods matters should teach vs true humilitie As if he should say Surely we are accursed if we doe not receiue this eternall word of God séeing that by it is that wée haue béene created yea that all the worlde hath béene made the heauen the starres and the earth which bringeth foorth for vs our foode and nourishment to be short that all good thinges haue béen giuen vs by the meanes of this word So then séeing wée perceiue that our life procéedeth from thence wée must wholy kéepe our selues fast thereto and cast from vs all that that men will set before vs to the contrarie This is here a double exposition in respect of the placing of the words not that they are changed but because wée haue diuersly disposed and placed them Our sort read it thus That by that word all thinges were made We must heede◠looke howe woordes and matters are placed in the scripture and that without it nothing was made and ende there their sentence afterwards they adde All that which was made was life in it But this declaration is not aptly set It is true that the sense which they giue is in déede almost all one for they haue in a maner the same exposition that we haue but the maner of speech is verie straunge for it is not saide of the creatures that they are life but that is attributed vnto God Rom. 8.10 as Saint Paule saieth in his Epistle to the Romans that the Spirite is life by reason of the fréedome that hath béene bestowed vpon vs by Iesus Christ To be short though wée shall viewe all the holie Scripture yet wée shall neuer finde that it is saide There is a double life euen in this life Act. 17.28 that wée are life in our selues but that God only hath life and that not onely the spirituall life but euen that life from which all things haue their being and by which wée liue and that we haue life and breath in him as I haue alreadie alleadged out of S. Paules saying And by this we sée the trueth of this sentence to wit that nothing of all that which was made was made without that
worde of God And this is the order of the reading that hath béen found and obserued in all the most old Gréeke Doctors and other expositors The Manichees and their opinion confuted neither was there any but one alone that hath otherwise expounded it Furthermore we haue to note that the Manichees laboured to peruert and wrest this place saying All that was made in him was life to prooue their foolish opinions as that all creatures had life in them and were liuing for example Stones Trées Corne Otes All this in their fantasie was liuing insomuch that they durst not eate bread vnlesse they were sanctified of God before hande And wherefore hée must be good that eateth this woulde they say The Deuill certainly possessed them and yet notwithstanding they would alledge places of Scripture The Deuil and his instrumētes do continually wrest the scriptures and abuse them to prooue their foolish speculations withall Now I ment in déede to touch this by the way to declare that the Deuill hath alwayes indeuoured to peruert wrest and wring the holie Scripture but whatsoeuer it be if wée search and séeke after Gods trueth wée shall finde it pure and simple as it is and the Deuill shall not be able to deuise or perfourme any thing against it or vs to turne vs away from it because it is shewed and set out vnto vs before our eyes and it shall appertaine to none but to vs if wée will beholde it in his puritie and kéepe it in such sort as God hath reuealed the same vnto vs. Then let vs come to the naturall meaning After that Saint Iohn had said That nothing was made of that which was made without this worde Hée addeth That in it was life Nowe héere hée mindeth to set out two diuers thinges that is to say that as all was once created by the power of that worde of God so all thinges continue and are preserued by that power and by the same meane Two thinges worthie to be marked And these are two matters which it behooueth vs wel to consider and way The one that we haue our beginning and life by this word the other that we are vpholden and mainteined therby and that not wée onely but all the worlde Also that the worlde was not onely created at the beginning by this word but also that it should bée no more nor continue any longer vnlesse it were preserued in it owne estate by the same meane And therefore as I haue saide let vs marke and kéepe fast All things in the world are vphelde by Christ these two thinges as they are in this place pointed out vnto vs with the finger by S. Iohn In the first place then hée declareth vnto vs That nothing of that which was made was made without this worde And howe then Mindeth hée to accept I know not what that was not made Séemeth it that he would say that the Angels were not created No no he meaneth no such thing but mindeth to declare that we haue nothing at all which dependeth not wholy of God and hath not it being altogether in him Touching Angels It is true that the Angels haue a very noble and excellent nature but yet notwithstanding they subsist and haue their being by this word and are founded in it otherwise they could not cōtinue and abide As also there is nothing in the world but it is preserued by this verie word Now here we are taught and instructed howe great our pouertie and wretchednesse would be vnlesse that God vphelde vs by his grace And this is it that the Psalmist speaketh that so soone as God shal withdraw his spirit from vs Psal 104 29. beholde we returne to pouder and dust and vanish away altogether It is true that he speaketh in that place of creatures bodely things but so it is that we sée how all the rest also is vpholden by the vertue and power of this word Now euen as we cannot subsist or be but by that word of God so we must likewise marke that it is by the meanes thereof that we haue begun to haue life And who is hée that declareth the same vnto vs The Euangelist This is also the selfe same which the Apostle saith in the first Cap. to the Hebrues that the sonne of God is the brightnesse of the glory Hebr. 1.3 or the image of his substance and person of God his Father and that he vpholdeth all thinges by his worde Hée vseth there the worde worde but yet in such a signification that hée meaneth not onely the power of the sonne of God but also a certaine wonderfull disposition a verie fit and séemely order which hée hath set in the thinges created because he is the wisdom of God we may behold him in al the creatures because he vpholdeth al things by his vertue and power Marke then how we haue life moouing and after the first day of our life we continue in the same to wit because that God preserueth vs Mans life and the continuance thereof is from God alone for in respect of our selues we must néedes perishe euerie minute of an houre if this were not that that word of God mainteineth vs. Behold then in what sense the Euangelist saieth that that word was life that is that not onely all thinges were made by it but that they must of necessitie also be grounded therevpon and that it mainteine them in their being Nowe he addeth afterwards that that life was that light of men And wherefore is it that hée addeth this It is for two causes The first is that after that we haue knowne the might of God and the power of that his word both on high and beneath and euerie where we must then come to our selues for this is good reason that we should and that with a greater diligence beholde that which toucheth vs verie nigh As how I ought to knowe Gods goodnesse in this that hée preserueth Horses and Oxen as Dauid speaketh to vs therof Psal 36.6 Psalm 104.27 Gen. 1 1◠saying that it is hée that giueth nourishment and foode to euerie beast I sée on the other side the Earth which by the commaundement and blessing of God bringeth foorth her fruites If I looke thē vpon beastes I ought to knowe the goodnesse of God which declareth it selfe euen towards Asses Dogs but much more towards mée God commeth to mée that I might inwardly féele his power hée giueth mée bread wherewith I am nourished and ought I not to be touched to the quicke for so many benefits blessinges It is true that I should Besides also when men set out Gods workes they speak expresly of men Gods power appeareth specially in man because that God doth set out his most great excellent power rather in vs then in other creatures God then wil in déed be magnified both in heauen in earth and in all his workes that we sée but
of God and humbled WE haue already begunne to treatise and say that although the Gospell shoulde bée published throughout the face of the whole earth yet that it should be very hardly receiued intreated by the greatest number which thing the Prophet hath also so declared to the end the children of God might not bée abashed whenas they sée the faithlesnesse of such as haue had their eares beaten with the doctrine of saluation and yet haue cared no whit at all for the same And is not this a strange kinde of dealing that when God as much as is possible calleth vs vnto himselfe and laboureth so gently and graciously to winne vs that we should peruersly drawe our heades out of the collor as wée say and euen for the very nonce refuse to receiue the benefite thus offered vnto vs A man woulde thinke that this were an impossible thing and yet wée dayly sée it by experience Loe here why it is that the Prophet cryeth out whenas God as it were by the sound of a truÌ„pet would publish his Gospel yet that there should be notwithstanding so fewe beléeuers hée addeth the reason that it was very méete that God should shew forth his power to graunt faith vnto those which naturally would be faithlesse What is the cause that wée sée so many people reiect loath coÌ„ceiue so great an hatred against the Gospell had rather be like vnto them which so set theÌ„selues against God then quiethly come néere him What is the cause I say Forsooth nothing els but that we imagine we haue faith tied to our gyrdels Howbeit the Prophet telleth vs another maner of thing for he saith that although god coÌ„mauÌ„ded that his word should be published to all both good bad yet worketh hée such a secrete effect in his chosen as if he made theÌ„ féele his arme power And therefore let this bée our obseruation that whensoeuer the Gospell is preached it wyll bée but as an vnprofitable sounde vntyll such time as our Lorde sheweth that it is hée him selfe which speaketh neither bestoweth hee this benefite vpon all men Thus wee see the power of GOD to bee hidde from the reprobate and therfore that this priuiledge belongeth but to a few whoÌ„ he hath chosen adopted to attaine to euerlasting life whenas hée telleth them that the Gospell is the doctrine of saluation and a most infallible trueth whereto they must sticke Thus we sée in summe the meaning of the Prophet in this place Nowe we must heereupoÌ„ be fensed armed against this obiect which the diuel setteth before our eyes wheÌ„as we sée such a mightie number of people withstand the Gospel euen of the greatest and highest in calling for theÌ„ we think it as a maÌ„ would say not to be the worde of God And why so verily because we depend too too much vpon meÌ„ thus we sée howe weake and vnstable our faith is And therefore let vs ouercome the worlde and let vs vnderstand that when God speaketh we must submit our selues vnto him and although none will accompanie vs héerein but bée all against vs yet let vs for al that be contented to receiue with a pure and cleane faith whatsoeuer God speaketh vnto vs. Moreouer to the end we might not be abashed to sée men so wickedly bent as to fight against their God yea euen their Creator Redéemer let vs therefore vnderstande that faith is not giuen to all men but is a singuler gift which God hath reserued as a precious Iewell for his elect and chosen and although we vnderstande that our duetie is to cleaue vnto him yet let vs notwithstanding know that euery of vs hath not faith of our owne proper motion but that God hath inlightened vs made vs sée by his holy spirite and in thus doing hath shewed his power that is to say hath giueÌ„ vs such a liuely féeling thereof in our heartes as that we may very wel know that the Gospell is not of men but froÌ„ him And this is the effect which we are to consider of out of this place To be short let vs boldly set our selues against the faithlesnes stubbornes of all such as are the enimies of God let vs march on whither soeuer he calleth vs receiue the benefit which he offereth vs to the end we may be found blameles of this vnthaÌ„kfulnes wherof the Prophet accuseth condeÌ„neth héere all such as would not obey the doctrine of the Gospell Nowe héereupon he sheweth that they vouchsafed not to beléeue Iesus Christ because they sée him as a forlorne and coÌ„temptible man Râ—m 9.32 1. Pet. 2.8 We know that our Lord Iesus Christ is called the stone of offence and stumbling blocke because the worde stumbled at him And yet God his father gaue him to vs for another vse which is that wée might bée grounded vpon his fauour and grace and as a stone vppon which wee myght all stande because there is none other sure stay but hée And therefore wée stand all in réeling maner and Hell mouth is wide open to swallowe vs vp Thus wée sée that our saluation hath no sure ground worke in this worlde and therefore must we stay our selues vpon our Lorde Iesus Christe Isaiah 8. 14 Wherefore sée why it is saide That he shoulde be placed as a precious stone vpon which the Temple of God shoulde bée built and such a sure stone as shoulde bee able to beare the whole building the Prophet also furder saith that he shoulde be a stumbling stone vnto the kingdome of Iuda and to the house of Israel And according héereunto it is nowe saide that he shal be as A small twigge and as a roote comming out of a dry and barren grounde And that when he should be séene no man shoulde once vouchsafe to looke on him but that euery man shoulde turne away his face from him and abhorre him Wée see nowe that there are but a fewe which will beléeue the Gospel for wée séeke continually to make a goodly outwarde shew and would gladly that all shoulde bée séene and come to light Nowe the dealing of the Lorde God was after another maner when he ment to redéeme vs For as Saint Paule saith because the worlde woulde not benefite it selfe by the wisedome of God whenas he in such sorte shewed himselfe the Creator as that the very beholding of the heauen the earth might haue sufficiently made it to haue come vnto him 1. Cor. 1.21 hee then made an alteration in the worlde and hath vsed as it were a certaine kinde of foolishenesse to teache vs For as I haue saide wée shoulde haue beene taught by the wonderfull wisedome of God which appeared both in the heauens and in the earth vnto the whole worlde but wee haue béen ouer blockishe théerein And therefore God hath vsed a kinde of foolishnesse when as he sent his onely sonne who submitted himselfe to all our infirmities whom the worlde refused
been iustified neither yet shoulde any attonement haue béen made betwéene God vs to wit if Iesus had not repared our transgressions through his obedience And therfore if the death of the sonne of God had been constrained and that he had not submitted himselfe willingly it had not béen a Sacrifice to haue blotted out our sinnes Rom. 4.9 for S. Paul also bringeth vs backe to this consideration whenas hee saith that our transgressions were taken away by the obedience of one man What was the cause that made God become our enimie and yet is but for that wée neuer leaue offending of him Hée created vs that he might peaceably and quietlye enioy vs but when wée refuse to beare his yoke he is of very right to detest vs and not to allow vs for his creatures We sée then why it is said that our Lord Iesus was not only chastised for our sins transgressiōs but also that he did not once open his mouth nor yet gaue any foule language but bicause he knew that he was appointed for that purpose that it was the eternall decrée of god his father he shewed himselfe obedient euen vnto the death And therfore when we would haue a more féeling of the power of the death passiō of the sonne of god let euery man consider with him selfe how many sundry wayes he hath withstood the will iustice of God Surely if we doo so we shall finde that wee doo nothing els but make war against him and as if we would willingly wittingly dispite him Wherfore we néede neuer be abashed to haue the want of such a remedy to wit that for the burying of the remēbraunce of all our iniquities the sonne of GOD must obey in our behalfe It is true indéede that our Lord Iesus spake before Pylate his Iudge but he dyd it not to escape death Luk. 23.3 but rather offered himself vnto it neither would he accept of any occasion to be pardoned because it was very méete that he should be condemned in our name Wherfor it is not for naught that the Prophet saith that hee was like a dumbe man and compareth him vnto a sheepe or vnto A Lambe hauing regarde vnto the figure of the auncient sacrifices for when we héere the death and passion of our Lord Iesus spoken of we must take it to be a sacrifice wherwith God the father was appealed because that sinnes as we haue héertofore declared could not be taken away to please God but by that meane And to say the truth whenas in the time of the law men would craue pardon for their sinnes there must of necessitie be sacrifices done For they were neuer able to make any recompence and therefore God tolde them that it was sufficient that they builded vpon the promise made vnto them in the redéemer Wherefore to the end the Iewes might vnderstād that Iesus Christ should fulfil whatsoeuer was then figured in the law this name of a lambe was namly giuē vnto him and vnder one kinde the Prophet hath comprehended all as if he should haue saide that Iesus Christ in his death and passion should first take away all our iniquities because he should submit himselfe vnto the will of God his father and besides that in the second place he should be sacrificed as a Lamb to the end that by the shedding of his blood all our spots shoulde be washed and made cleane Wherefore when we shall be rebuked for a great number of falts which we commit and can neither will nor chuse but féele the wrath of God let vs haue recourse vnto that which is héere set before vs. to wit that it was not for nought that our Lorde Iesus woulde not answer againe although his afflictions were very extreame and although God powred vpon him his whole rigour yet dyd hée quietly suffer all to the ende wee by that his obedience might bée reconciled And by the way wee are also exhorted to fashion our selues after his example not that we are able throughly perfectly to humble our selues before GOD but yet wee must striue to doo it This then I say that when it shall please his maiesty to make vs féele his most heauy hand so that wée thinke that we are verye hardly dealt withall yet let vs holde our peace and confesse that God is iust full of equitie and not be hearde once to grudge but rather gloryfie God by holding our peace like miserable sinners that are conuinced of their transgressions and haue not a worde to say to the contrary Pet. 1.3.18 Loe then how Saint Peter applieth this place That is that when wée are afflicted by the hand of God yea and persecuted by men let vs paciently beare the iniuries done vnto vs because we know that it is the mind of God to proue try vs or rather to punish vs for our sins let vs beware we make no vaine excuses as many men doo who alledge their infirmitie and ouer great weaknesse so that they cannot be quiet so long as GOD presseth them greuosly Howbeit wee must frame our selues like vnto the sonne of God for he is our glasse and patterne not that as I haue saide there is in vs the like power but yet although wee cannot come néere him let vs notwithstāding striue to come as néere him as we may Psal 38.14 39.10 Moreouer we sée that Dauid being a frayle man as we are did yet put in practise this doctrine as he saith in one place O Lord because I knew that it was thy heauy hand that was vpō me therefore I helde my peace And in another place he saieth since thou O Lorde hast slaked the raynes of mine enimies I haue pacientlye suffered the wronges and outrages that they haue done vnto mée héere then we sée what wee haue to learne out of these wordes to wit that as the Sonne of God was mute because hee would glorifie God and would not replye in all his afflictions euen so lykewise let vs suffer God to chastice vs when he thinketh good or els to trie our obedience in letting lose the raines to the vngodlye to persecut vs. Now it is impossible for vs to reache to it vntill such time as we be fully resolued of this doctrine that our Lorde by holding his peace both before God his father and also before men hath repaired all our sinnes and iniquities Moreouer when we are tolde that by the holding of his peace he purchased vs righteousnesse we sée that this silence bred vs eftsoones this benefit that hee did it to defende our cause and is now become our mediator vnto God hauing his mouth alwayes wide open to witte being euer ready to make intercession for the helping of all the offences whiche wee haue committed For in as much as he abode extreme persecution neuer gaue any words he attained to this office that if we be convinced in conscience before God and are to be condemned for
estéemed and honoured and yet will wee thrust him out at the Cartes arse as wée say who made vs for what purpose doe they this Is it not a thing cleane against nature but let vs by the way marke that the ignorance of Infidels and incredulous Papistes procéedeth not of méere simplicitie but of very malice pride and hypocrisie which causeth them to bée so cléerely voyd of wit and discretion And how so because without all doubt if we might once come to the knowledge of God we could neither will nor choose but huÌ„ble our selues before him For it is impossible for vs to bee able to thinke what God is except wée bée liuely touched with some feare which may make vs yéelde vnto him And therefore so long as wée are Rebels and his enimies it is a token that wee neuer knew him for this knowledge of God is too too liuely a thing to say there wée sée him and yet bée as obstinate and rebellious as Infidels And if any man say that they are ignoraunt I graunt but let them take this withall that they are also cursed hypocrites Is there either one or other of vs that hath any thing in him able to excuse him No surely for if wée had but the séede of nature in vs giuen by God the verie beholding of heauen and earth were ynough to make vs think that there were some one who created all these thinges God reuealeth vnto vs as it were in a glasse his maiestie and glorie and yet there is none of vs all that will yéeld vnto it Surely the moste vngodly and such as make a scorne of GOD whenas they bée in any paine or griefe will call vpon him and yet thinke no whit at all indéede of him and héerevnto doeth GOD driue them that they might bée without all excuse insomuch that they as I haue already sayd which are most incredulous are not yet so ignorant but that they play the very Hipocrites They would gladly couer and cloake it Howbéeit they close vp their eyes for the very nonce Wée are proude also malicious for if wée did beare that honour vnto God that wée ought we would haue another maner of care to séeke to know him and his will And therefore whenas wée are so lazie and colde it is a token that wée care not for him So that by that meane our desire is to walke altogether in the darke Why so what is then to bée done Forsooth when wée come néere vnto GOD and that hée rebuketh vs for our offences wée shoulde learne to bée offended with our sinnes and reforme our liues Howbéeit wée are contented to lulle our selues asléepe in our miseries and thus wée sée howe wée flye from his brightnes Wée are therefore héere to note that we are not punished without good cause although we bée ignorant for wée cannot iustly say that wée are simple but rather hypocriticall proud and malicious We sée then why S. Paule saith That they which had sinned without law to wit they which had no vnderstanding of the woorde of God should notwithstanding die without law saying further that God had ingraueÌ„ a law in euery mans heart for although we had neither Scripture nor preaching yet doth our consciences serue for a law to condemne vs and this shalbée sufficient at the latter day well wée may haue many starting holes to deceiue men withall and wée thinke it a good discharge but when wée come once before the heauenly Iudge wée shal come short of our reckoning for there wée shall sée all our excuses to be vaine Let vs then note out of the saying in this place That the Lord wil come to render vengeance vnto al those which haue not knowne GOD and obeyed the gospel to wit vnto al incredulous persons Now by this wee sée that faith is the only port or gate vnto saluatioÌ„ life because Iesus Christ wil come to confound al those which haue not beléeued Moreouer we must vnderstand that vntill such time as GOD enlighteneth vs wée are altogether ignorant and blind And why so Forsooth wée haue a faire catch to know whatsoeuer is in heauen in earth yet not knowe God then to what purpose serueth all our knowledge And surely wée shal neuer know him aright vntil such time as hée hath enlightened vs with his holie spirit Whervpon we sée that our ignorance shal not excuse vs to the end no man should flatter himselfe and become carelesse yet let vs also note one thing by the way that when wee are come to the knowledge of God wée ought of very right submit our selues vnto him to the end hee might kéepe vs in awe that all our thoughts and affections might be guided after his wil so that wée may haue such a faith vnto the Gospel as that we may say with Dauid Psal 19 1â— that this doctrine is sweeter then hony more precious then gold or siluer And thus much for this poynt Moreouer wee here sée how GOD meaneth to certefie vs of our saluation For if Iesus Christ must come to doe vengeaunce vpon all those which haue not beléeued the Gospel but resisted it wée must néedes conclude that the worlde shall bée iudged by the Gospel Nowe it is there sayde vnto vs that when wee haue receiued the promises of God with a true and liuely faith we must not stand in doubt of his fauour and loue to vs warde neither yet doubt that Iesus Christe will not stande to the thing which hee hath offered for vs and for our redemption And therefore all they which doe beléeue in the Gospell may without all doubt reioyce that Iesus Christe will come to be their Redéemer And this assurance as I haue alreadie said God maketh vs so that wée refuse not such a benefite As for the power and glory of Iesus Christe which Saint Paul héere speaketh of it is as hath béene before saide to this ende that his comming might bée the more terrible to all incredulous and rebellious persons And is this a small matter to say that Iesus Christe wyll come accompanied with his Angels in flaming fier and with an incomprehensible Maiestie thundering and lightening vpon all those that are his enimies By this wee sée that Saint Paule his meaning héere is to admonishe all faithlesse people if they are to bée holpen to beware how they continue still without amâ—ndment Notwithstanding because wee sée that such as Satan leadeth and whose heartes hee hardeneth doe nothing els but make a mocke at the threatninges of God let vs for our partes make our profite thereby and when wée heare that Iesus Christe wyll come in such a feareful maner as that hee will so feare and bridle vs that when Satan shall goe about to spurre and pricke vs forwarde to withdrawe vs from the obedience of the Gospell wée might bée able to thinke thus with our selues and say how fareth it with vs how headlong runne we into destruction What meane
Satan And therfore wée are so much the rather to make an obseruation of this doctrine That as God hath not set downe in the Law and saide You shall not serue mée this way and that as pleaseth you But placed and ordeined the sacrifices Ceremonies conteined in the Law thereon stay them selues without deuising any newe and strange kind of Seruice meane to obteine fauour grace Euen so likewise must we at this day be contented with the death and passion of our Lord Iesus Christe because we know that that is the only meane by which God will be mercifull fauourable vnto vs by which also he wil receiue adopt vs vnto himselfe Thus we namely sée what it is that the Prophet meaneth to offer héere vnto vs. Now it is moreouer said That he will prolong his dayes that he shall see his seed to be permanent that the wil or plesure of the Lorde shall prosper in his handes Héere he bringeth vs yet once againe back vnto the consideration of the glory excellencie of our Lord Iesus Christ to the end wee might be so muche the more assured that we may come vnto him for if hée had remoued in death as a vanquished person it had béen impossible for vs to haue béen euer iustified quickened by his grace For how could death a lone haue brought righteousnes life with it as of it selfe but because of the sacrifice of his death he rose again therin resteth our ful whole cōfidēce Thus we sée that we haue obteined victory ouer sin to the end we might be takē to be righteous death is abolished in vs that wée might haue life In déede this in the first place hath relation vnto the person of the Sonne of God For as wée haue alredy said hée dyed according to the infirmitie of his fleshe 2. Cor. 13. 4. howbeit the heauenly power of his holy Spirite was shewed in his resurrection and heereof hée gaue this testimony for these were his wordes destroy yée this Temple and within thrée dayes I will rayse it vp againe Iohn 2.19 Loe héere howe the Sonne of God as touching his person did sée a great age For hee rose not againe to shew himselfe vnto the worlde for a whyle and then dye againe But after hée had shewed himselfe vnto his Disciples and made them witnesses of his resurrection hée ascended into heauen and so exempted himself from all humane frailtie This then it is whereon wee must builde our faith in him when as wee sée him to haue in such sort ouercome death and the Diuell and triumphed ouer him as that after that hée was offered vp for a Sacrifice hée was receiued and exalted vnto this power and dignitie whereof mention hath alredy béen made But wée must also note by the way that all this belongeth to the whole body of the Church for it is not the purpose of Iesus Christe to separate himselfe from it Heb. 2.11 And in déede it is further said that hee shall see his seed True it is wée are called the brethren of Iesus Christe For wée coulde not bée called the children of god but by the same name And therfore hée who is the onely beloued must receiue and ioyne vs so vnto himselfe as that we might haue that by adoption which is onely his by nature howbeit this is no let vnto vs from being as children ingendred of his séede For what is the true séede of the Churche Verily euen the worde of the Gospell as Saint Peter telleth vs. 1. Pet. 1. 23. 25. And in déede it is the very selfe same which we haue already séene veryfied vnto vs out of the Prophet Isaiah That the worde of the Lorde endureth for euer because by it wee are made incorruptible Isaiah 40.8 whenas wee receiue profite thereby according to that measure that it is giuen vnto vs by the holy ghost this then is the séede by which wee are regenerate into euerlasting life Howbeit wee must fyrst come vnto our Lorde Iesus Christe And how commeth it to passe that the Gospell hath this office and Property to beget vs to bée the children of GOD Forsooth the reason is this because the blood of our Lorde Iesus Christe was a true séede to quicken vs. And therefore it is not for naught sayde héere That hee shall see a seede of long continuance or an euerlasting seede So then wee are againe to conclude that the benefit which our Lorde obteined by his resurrection was not particuler for him selfe alone But that wée might haue parte thereof and be called vnto his company because we are members of his bodie Nowe wée are héere by the way admonished not to séeke for one droppe of life in our selues but to take it wholly from our lord Iesus Christ Why howe will God then acknowledge vs to be his children Howe shall wée haue any place in his Church Howe shall wée be taken to be of his flocke Forsooth wée must come to this point Because wée are partakers with our lord Iesus Christ Thus wée sée howe God accepteth of vs this is our begetting and first birth And nowe let our fréewill men goe and brag of their frée will by which they suppose them selues to be readie to receiue the grace of God For what abilitie is hée able to haue to doe eyther good or yll that is not yet begotten in the wombe of his mother Wherefore let vs vnderstande thus much that since our chiefe and first creation is this that we are begotten in Iesus Christ that wée are able to doe nothing neither yet that any thing procéedeth from our power and strength but that all whatsoeuer wée haue commeth from that frée goodnesse of his whereof we are made partakers And this is the summe and effect of all that which wée haue to consider of But by the way to the ende wée might also haue a great deale the better taste of his death passion it is saide Because hee gaue his soule an offring for sinne to wit for satisfaction or for sacrifice that hee should see his seede For wée right well shewe that wée would blot out all hope of saluation if wée glorified not the goodnesse of God in the death and passion of our Lorde Iesus Christ And to say truely they that proudly disdaine to cleaue vnto our Lorde Iesus Christ because hée was crucified rightly declare that they haue not knowne the ende thereof For without it what should become of vs Surely wée shoulde haue no Church in the worlde there should be no saluation and to be short there should bée no hope of any goodnesse For without doubt wée should bée all remedilesse confounded lost and condemned without Iesus Christ had offred vp his soule bought vs againe by that onely meane 1. Cor. 6. 30. And for this cause the Scripture also oftentimes sheweth vs that wee were redéemed with no small price And thus much we
haue to consider of for this pointe Nowe it is saide for a finall conclusion That the will of God shall prosper in his handes The wordes which the Prophet heere vseth signifieth a worldly will and frée fauour For it were not enough that our Lord Iesus Christ should execute the will of God But that it shoulde be a will procéeding of loue as a testimony of his fatherly affection For Moses executed the will of God when hée published the lawe and yet notwithstanding euerie man was afeard at the thunders lightnings for there was nothing els but threatnings of death And why so Forsooth because the law brought nothing els with it but wrath and vengeance For it was méet that the world should féele in it an horrible condemnation Hebr. 12.18 be wonderfully afeard Howbeit there appeared an other maner of wil of God in Iesus Christ that is this his meaning was to receiue vs vnto himself to haue mercy vpō vs to abolish our sins to discharge vs of the condemnation wherein we were Thus we sée the propertie of the spéech which the Prophet here vseth when he saith That the wil of God should prosper Now it is by by after said in his hands which signifieth that Iesus Christ should be a distributer and bestower of the grace of God for our saluation True it is that God might by some other death haue deliuered vs from death howbeit it was not his meaning neyther yet was it so good And therefore hée appointed our Lord Iesus Christ to the ende wée might by him be redéemed and reconcyled and to bée short that by him wée might obtayne whatsoeuer was requisite for our saluation Let vs nowe make a collection of the summe and effect of this saying It is saide That the good will and free fauour of GOD should prosper in the hands of Iesus Christ Wherefore speaketh the Prophet after this maner Forsooth because we are enclyned vnto mistrust and haue a number of lettes to make vs fainte the holie Ghost preuenteth the matter and declareth vnto vs that howsoeuer the worlde goeth the grace of God shall worke it effect and be accomplished And therefore although the Deuill craftely goeth about to deuise to make the death and passion of our Lord Iesus Christ to bée of no force and effect vnto vs and bring foorth no fruit in vs and although wée for our partes are so wicked and peruerse as that wée will so fall from it as that wée will make it altogether vnprofitable vnto vs yet will God by his infinite goodnesse ouercome it all To bée shorte the Prophete his meaning héere in this place is that the death and passion of our Lorde Iesus Christe hath not béene onely sufficient for the saluation of the worlde but also that God will make it so forcible as that wée shall sée the fruite thereof and féele and proue it by experience And heerevpon wée are to gather that God will alwayes haue a Church in the worlde and that the Deuill may very wel deuise all the mischiefe hée can possible and bende all his force to ouerthrowe the house of God and yet be as be may Christ Iesus shall haue the victorie and the grace whereof hée is a distributer and bestower shall bée beneficiall and perfourmed amongst men And for this cause it is saide by the Psalmist Psal 2.1 Why haue the Kinges and Rulers of the earth lifted vp themselues and made couenantes with the people Yet must God in the ende execute his Counsell and iudgement In verie déede they will goe about to imagine muche but yet hée which dwelleth aboue in the heauens will mocke them all to scorne in his wrath Let vs therefore well consider that the meaning of the holie Ghost is to declare that the death and passion of our Lord Iesus Christ wil alwayes worke his effect to the end the Church of God might stande firme and sure so that it shall neuer be ouerthrowne by all the assaultes tempestes and whirlewyndes whatsoeuer that the enemies with Satan their head can any way possible raise vp against it And this saying to prosper is set downe to shew that God will make the death and passion of our Lord Iesus Christ florish to the end it might more and more fructifie and when it shall séeme that it shoulde bée vtterly defaced that God will vpholde it and ouercome whatsoeuer may bée any let for the bringing of it to a perfect ende Moreouer euery of vs ought to apply this vnto himselfe and not doubt that although our winges flagge and we the bondslaues of sin yet that God will deliuer vs from out of that slauerie wherin we are make perfect that which hée hath begun in vs and amend also whatsoeuer is wanting in vs. And how Forsooth wee must first come vnto our Lord Iesus Christ because it is he which putteth to his hande and to him the charge thereof is committed and this office hée receiued from God his Father And therefore let vs be contented that since hee is appointed to be the Minister of our saluation there shall be no defect or want which hée will not accomplish by his meane and that because hée hath so determined it 2. Cor. 5.19 Now let vs by the way apply to this which is héere set downe the place of Saint Paul before by vs alledged to the end we might be partakers of the fruit of the death and passion of our Lord Iesus Christ that is let vs giue eare vnto the message that is dayly brought vs. For it were not enough that Iesus Christ had suffred in his owne person and appointed to be a sacrifice for vs but wée must also be certified thereof by the Gospell that wée haue this testimony by it and not doubt but that wée are iustified by him because we knowe that hée hath made satisfaction for our offences And therevpon let vs looke that God will in such sort continue his woorke in this Redéemer as that hée will make it encrease more and more vntill hée hath brought it to a full end and perfection Let vs now fall downe before the Maiestie of our good God and acknowledge our offēces beséeching him so to make vs féele them as that wée may be more more displeased with them also learne vs so to looke into the death and passion of our Lorde Iesus Christ as that it may be a good instruction for vs to be gréeued and grone for our sinnes not doubt since that our Lorde Iesus Christ hath discharged vs of that whereof we were guiltie but that wée might nowe come before the Maiestie of God his Father and be receiued as his children although in déede we are vnworthie to be reckoned amongst the number of his creatures And that wée may in this strength fight against all our vices and wicked lustes and so bée made partakers of the forgiuenesse of our sinnes as also we might be strengthened to