should waxe weary of well doing Christ saith that their labour shall not be in vaine which doe exercise themselues faythfully in their calling Luke saith that he was made ruler ouer fiue cities which had gayned fiue pieces by which wordes hee declareth that the glory of his kingdome shal be farre otherwise at his last comming then it now appeareth For now we labour and trauayle as it were about the businesse of one absent but then hee shall haue great aboundaunce and store of honours in his hand wherewith he will royally sette vs vp The manner of speache set downe by Matthew is more simple and playne Enter into thy maisters ioy wherby he declareth that faythful seruants whose labours he shall allow shall be made partners with him of the blessed aboundaunce of all good thinges but it is demaunded what he meaneth by this which is added Take the talent from him and giue it to him that hath ten for then all maner of occupying shal cease I aunswere that must be remembred which I spak of before they doe amisse which doe curiouslye search euery perticular poynt But the naturall meaning is that though slouthful and vnprofitable seruants are now furnished with gifts of the spirit at length they shal be spoyled of all that theyr want and shameful pouertie may turne to the glory of the good Christe saieth that these slouthfull seruauntes doe hyde eyther their talent or piece in the earth because they wil take no paynes while they prouide for their own pleasures and ease as we see manye while they giue themselues to thēselues and to their owne commodities they do flye al dueties of charitye and haue no respect of the common profit VVhere it is sayde that the master after his returne called his seruauntes to an accounte as the good may hereby receiue comfort because they knowe that their labour is not in vaine so againe it striketh no small terrour to the slacke and slouthfull Therefore let vs learne before the Lord commeth and reckoneth with vs to reckon with our selues euery day of our own accorde 24. I knew that thou wast an hard man This hardnesse appertaineth nothing to the summe of this parable and they doe gather a fond fancye which do here dispute how austerely and straightlye God dealeth with his For it was as farre from Christes purpose here to note any such rigour as to prayse vsuries when as hee bringeth in the maister speakinge thus Thou oughtest to haue put my money to the exchaungers that at the least it might haue encreased by vsury Christ onely declareth that no excuse shall serue for theyr slouth which both suppresse the gyftes of God and consume their age in ydlenes VVhereby wee doe also gather that no kinde of lyfe is more commendable before God then that whereof some profit doth arise to the societie of men This sentence To euery one that hath shal be giuen is expounded beefore in the thirteene chapter Also in the eight Chapter before we haue taught that the vtter darknes is opposed to the home light For when as in olde time the suppers were kept in the night and had many torches and lamps to light them Christ saith that they which are cast out of the kingdōe of God are cast out into darknes LVK. 27. Moreouer those mine enemies In this second parte hee seemeth specially to reproue the Iewes yet hee toucheth all which in the absence of the master do bend themselues to fall away And Christ purposed not onely to terrifie such with denouncing of horryble vengance but also to keepe his in faythful obedience For it is no light temptation to see the kingdome of God shaken with the faythlesnesse and rebellion of many Therefore that wee myght remayne quyet amongst so manye tumultuous styrres Christe saieth that hee will come agayne and wyll be reuenged at hys comming of that vngodlye fallyng away Math. 21 Mark 11 Luk. 19. 1. And when they drewe neere to Ierusalem and were come to Bethphage vnto the mount of the Olyues then sent Iesus two disciples 2. Saying to them goe into the towne that is ouer agaynste you and anon ye shall finde an Asse bounde and a Colte with her loose them and bring them vnto me 3. And if any manne saye ought vnto you saye yee that the Lord hath neede of thē and straight way he will let them goe 4. All this was done that it might be fulfilled whiche was spoken by the Prophet saying 5. Yell yee the Daughter of Sion beholde thy king cōmeth vnto thee meeke and sitting vppon an Asse and a Colt the soale of an Asse vsed to the yeake 6. So the disciples went and did as Iesus had commaunded them 7. And brought the Asse and the Colte and putte on them their clothes and sette him thereon 8. And a great multitude spread their garments in the way and other cutte downe braunches from the trees and strawed them in the way 9. Moreouer the people that went before and they that followed cryed sayinge Hosanna the sonne of Dauid blessed be hee that commeth in the name of the lord Hosanna then which art in the highest heauen 1. And when they came neere to Ierusalem to Bethphage Bethania vnto the mounte of Oliues hee sente forth two of his disciples 2. And said vnto them goe your wayes into that towne that is euer against you and as sonne as yee shal enter into it ye shal finde a Colte beunde whereon neuer man sate lose him and bring him 3. And if any man say vnto you why do ye this say that the Lord hath neede of him and straightway hee will send him hither 4. And they wente theyr way and sound a Colt tied by the dore without in a place where two wayes mette and they losed him 5. Then certeine of them that stoode there sayde vnto them what doe yee loosing the Colte 6. And they saide vnto them as Iesus hadde commaunded them So they lette them goe 7. And they brought the Colte to Iesus and cast their garments in him and hee sate vpon him 8. And manye spread their garmentes on the way other cut downe braunches of the trees and strawed them in the wayes 9. And they that went before and they that followed cryed saying Hosanna blessed bee hee that commeth in the name of the Lord. 10. Blessed bee the kingdome that commeth in the name of the Lorde of our father Dauid Hosanna O thou which art in the highest heauens 29. And it came to passe when hee was come neere to Bethphage Bethania besides the mounte which is called the mount of Olyues he sent two of his disciples 30. Sayinge got to the towne which is before you wherein assoone as yee are come yee shall finde a Colte tyed whereon neuer manne 〈◊〉 lose him and bring him hither 31. And is anye man aske you why yee lose him then shall yee saye vnto him because the Lorde hath neede of him 32. So they that were sent went their waye
are verye expert for they will not openlye ouerthrow true doctrine neither are they notorious for wicked doctrine yet they wil defile and corrupt the purity of doctrine because they are eyther ambitious or couetous or chaungeable hether and thether after the desire of the fleshe Therefore he compareth them to vinteners or mixers because they corrupt the sincere vse of the word of God That also is worthy to be noted whiche these hypocrites do adde withall that Christ taught truelye because hee regarded not the persons of menne For there is nothing that withdraweth teachers more from faythful and pure dispensing then the hauing of respect vnto men For it is impossible that any manne shoulde serue God truely which desireth to please menne Gala. 1. 10. Menne must be regarded but not so as that we shuld curry fauour with them by flattering them To be short that we may be sincere it is necessary that we auoyde acception of persons for it darkeneth the light and peruerteth iust iudgment as GOD dooth often commaunde in the lawe Deuteronomy 1. 16. 17. and 16. 19 and experience dooth also declare the same Therefore Christ in Iohn 7. 24. compareth togeather iudgement according to the appearance and righteous iudgment as things contrary one to the other 18. Iesus perceiued their wickednes They vsed their wordes so as if they differed nothing from the sincerest disciples Therfore how could Christ know this but because his spirit was the searcher of heartes For mans coniecture could not smell out their subtilty but because that hee was God he pearced into their heartes so that their flatteries and faigned holynesse was but a vaine couer for them Therefore before he gaue any aunswere he shewed his deitie in reuealing their secret malice Now sith the wicked doe dayly lay the like snares for vs and their inwarde malice lyeth hidde from vs we must pray that Christ would giue vs the spirit of discretion and that he would bestow that as a free gift vpon vs which he had by nature and of his own right Further how necessary it is that we should haue this wisdome it appeareth by this that if we take not heede of the snares of the wicked wee shall make the doctrine of God subiect to their slaunders Also that commaundement of Christe that they should shew their money though it seemeth at the first to bee of no moment yet is it sufficient to break their snares to ouerthrow their deuises For therein he gaue them a plaine graunt of obedience so that Christ needed not to commaund them any new thing The image of Caesar was vpon the money Therefore the authority of the gouernment of the Romaines was commonly allowed VVhereby it appeared that the Iewes hadde nowe of theyr owne accorde layde that lawe of payinge trybute vppon themselues for they hadde graunted the power of the sworde vnto the Romaines For they coulde not dispute of tribute alone but this question dependeth of the whole gouernment of the common wealth 21. Giue vnto Caesar the things which are Caesars Christ declareth that there is no question to be made of that matter when as the money declared the subiection of their nation as if he should haue sayde if you thinke it absurd to pay tribute be not subiect to the Romane empyre But the money which is a pledge of mutuall fellowshippe and dealing betweene menne declareth that Caesar raigneth ouer you and your owne secrete allowaunce declareth that the lyberty which you pretend is lost and taken away And Christes aunswere is not so indifferent but that it deliuereth the whole doctrine of the question proposed For here is a plaine difference put betweene the spirituall and politike gouernment which teacheth vs that the outward obedience hindereth vs not but that wee may with a free conscience serue GOD. For the purpose of Christe was to confute their errour which thought that they could not be the people of God except they were set free from the yoake of all humane authoritie As Paule also doth diligently apply himselfe in this matter leaste they should thinke that they could not serue God alone if they shoulde obey the lawes of menne if they should pay tributes and should submit their neckes to beare other burdens In summe hee declareth that the lawe of GOD is not broken nor his worshippe hindered by the obedience of the Iewes to the outwarde polytike gouernement of the Romanes He seemeth also to reproue theyr hypocrisie for that they carelesly suffred the worshippe of God to be defiled manye wayes nay they defrauded God wickedly of his power and pretended onely this great zeale in a matter of nothing as if hee shoulde haue sayde you are very carefull least GOD should lose any of his honour if you shoulde paye tribute to the Romanes But you should rather applye your selues to yeelde that worshippe to God that he requireth of you and also to giue vnto men that which belongeth to them This seemeth not to be a fitte diuision for to speake properly when we doe our duety to menne we do thereby yeelde obedience to God But Christ framing his speach to the capacitie of menne thought it sufficient to distinguish the spirituall kingdom of God from the politike order and state of this present life VVherefore this difference must alwaies be remembred when the Lorde wil be the onely lawgiuer for the gouernment of soules the rule and order for worshipping him must be fetched out of his word and wee must onelye rest in that sincere worshippe which is there described and the power of the sworde and the lawes and iudgementes are no hynderaunce but that the worshippe of GOD may remayne perfect amongst vs. Now this doctrine reacheth farther so that euery manne according to his calling may discharge his duetie to menne the children to the parentes the seruauntes may submitte themselues willinglye to their maisters other may be duetifull and obedient to others according to the lawe of charitie so that God may alwayes haue the chiefe gouernment in respect of the which let whatsoeuer is due vnto men be brought vnder or holden as in a second degree as menne saye The meaning therefore is sith that whosoeuer doe weaken the politike estate are rebelles against GOD the obedience towardes Princes and Magistrates must alwayes be ioyned with the worshippe and feare of God but againe if Princes do chalenge any thing to themselues which belongeth to God they are to bee obeyed no further then we may with a good conscience 22. They mâ—ruailed Here also it appeareth how God turneth the wicked endeuours of his enemies to a contrary end and he dooth not onely delude their hope and make it frustrate but also driueth them awaye with shame Somtime it shall fall out that though the wicked be ouercome yet they will not cease to murmurre but though their frowardnesse wyll not be tamed how many battailes soeuer they doe make againste the word of God so many victories are in his hand
who doth not thinke that he is conuersaunt amongest his weake brethren vpon that condition that hee may submit himselfe meekely and gently vnto those offices whiche seeme to be vncomely and filthie VVe must also note that Christ telleth them that he had giuen them an example Neither must we make all his facts examples in generall that we may follow them The Papists do boast that they doe keepe the fast of Lent imitating therein the example of Christ. But we must first mark whether he did this to the end his disciples should frame themselues to doe the like or no. VVe reade of no such thing wherfore it is no lesse peruers emulation then if they did assay to flie into heauen Moreouer whereas they ought to haue followed Christ they became Apes rather then followers They ordeine euery yere a publike washing of the feete as it were vpon a stage so that they thinke that they haue fulfilled the bare and vaine ceremonie excellently when they haue done this they suffer themselues freely to contemne their brethren And not that onely but after that they haue washed twelue mens feete they pull in peeces all Christes members cruelly and so consequently do euen spit in Christ his face VVherefore that comicall pompe is nothing els but a meere and filthie mocking of Christ. Neither doth Christ in this place commende vnto vs a yeerely ryte but hee commaundeth vs to bee readie duringe our whole life to washe the feete of our brethren 16 Verily verily I say vnto you These are prouerbiall sentences the vse whereof reacheth farther which notwithstanding are to bee applyed vnto this present circumstaunce VVherefore they are deceiued in my iudgement which take them generally as if Christe did in this place exhort his disciples to beare the crosse for this is true that he vsed them for his purpose Hee addeth afterwarde that they are blessed if they know them and doe them For that doth not deserue to bee called true knowledge which doth not bring the faithfull so far that they may become like to their head It is rather a vaine imagination whilest that we beholde Christe and those thinges which are Christes without vs. Gather hence that vntill suche time as a man shall learne to submit himselfe vnto his brethren he knoweth not whether Christ be his master or no. And forasmuch as no man doth submit himselfe vnto his brethren in all respects and many men doe also exercise themselues sleightly and coldly in the duties of loue it appeareth heereby how farre we are as yet froÌ„ the full light of faith 18 I speake not of you all I knowe whome I haue chosen but that the Scripture may bee fulfilled hee that eateth bread with mee hath lifted vppe his heele agaynste mee 19 Now I tell you before it be doone that when it is done you may beleeue that I am 20 Verily verily I say vnto you he that receiueth if I shal send any he receiueth meâ— and he that receiueth me receiueth him that sent mee 18 I speake not of you all Hee giueth them to vnderstand againe that there is one amongest the Disciples who is nothing lesse in very deede then a Disciple and this doth he partly for Iudas his sake to the ende he may make him the more inexcusable partly because of the rest of the companie least Iudas his fall doe subuert any of them Neither doeth he only encourage them to stand neuerthelesse in their calling though Iudas doe fall but because the felicitie whereof he make mention is not common to all men hee teacheth that it is so much the more earnestly to be desired and that we must so much the more constantly abide therin Nowe hee attributeth this thing to their election in that they shall stand For as mans power is fraile it should yeeld at euery blast and should fall with euery vehement motion vnlesse the Lorde did vphold it with his hand and because he gouerneth those whom he hath chosen what engines soeuer Satan doth erect against them yet shall he not preuaile but they shall perseuere firme and constant euen vntil the end Neither doth he only affirm that they must confesse y t they receiue perseuerance froÌ„ their electioÌ„ but also the beginning of godlines How coÌ„meth it to passe that one man doth more addict himselfe vnto the worde of God then another euen because he is elected Againe how commeth it to passe that the same man goeth forwarde in the right course of godly life saue only because Gods purpose is stable and that he will finishe the worke which he hath begunne with his â—ande Finally this is the fountaine of the difference betweene the children of God and the vnbeleeuers that the former sort are drawen vnto saluation by the spirit of adoption the other are carried headlong into destruction by their vnbrideled flesh Otherwise Christ might haue saide I knowe what euerie one of you will be And to the end they may arrogate nothing to themselues but may rather acknowledge that they differ from Iudas by grace only and not by their owne power he setteth before them free election that in it they may be grounded VVherefore let vs learne that all the partes of our saluation doe depend thereupon And whereas hee reckoneth Iudas in another place amongest the elect it is another manner of speech not contrary For he speaketh in that place of the temporall election whereby God appointeth vs vnto some certaine kind of work as Saul who was elected to bee a king yet was he a reprobate But Christ intreateth now of the eternall election wherby we are made the children of God wherby God hath predestinated vs vnto life before the worlde was made God doth sometimes adorne the reprobate with y e gifts of the spirit that they may execute that function whereunto they are called So princely vertues do appear for a time in Saul so Iudas did excel in such notable gifts as were meet for an Apostle of Christ. But y â— sanctificatioÌ„ of the spirit which y e Lord doth vouchsafe to bestow vpon none saue only his children is farre vnlike to these For he renueth them in minde and heart to the ende they may bee holy and without blame in his sight Secondly it hath a liuely roote in them which can neuer be plucked vp because God doth not repent him selfe of his adoption In the meane season this remaineth sure and certaine that it is the gift of Gods election that whenas we haue embraced Christ his doctrine by faith we doe also followe it in life and that this is the onely cause of our blessednes whereby we are distinguished from the reprobate that they being destitute of the grace of the spirite do wickedly perish we haue Christ to be our keeper who gouerneth vs with his hand defendeth vs with his power Furthermore Christ giueth in this place an euident testimonie of his diuinitie First of al when he saith that he iudgeth not after
fooles which vexe themselues with a doubtfull care because no messenger returned at any time from hell Christe minding to take away such bewitchinges of Sathan calleth vs backe to the lawe and the Prophetes according to that testimonie of Moses Deut. 30. 12. Thou shalt not say after this who shall ascende into heauen or who shall descend into the deepe or who shal passe ouer the sea The word is neere vnto thee in thy mouth and in thine hearte They therefore which doe deride as fables those thinges which the scripture testifieth of the iudgement to come shall in tyme to come feele how intollerable this wickednesse is to discredite the holy Oracles of God But Christe wakeneth his from this slouthful disease least they beeing deceiued with hope to escape punishment shoulde let escape the time of repentaunce And to this tendeth Abrahams aunswere because God had sufficiently and throughly delyuered to his people the doctrine of saluation by Moses and the Prophetes there wanteth not any thing else but that al men should rest in the same The wisdome of manne is altogeather infected with the wicked disease of curiositie so the greater part alwayes gapeth after reuelations Now because that nothing more displeaseth God theÌ„ that men should so desirously wander beyond their boundes to seeke the trueth of Magitians and Sothsayers and to seeke after feigned Oracles after the manner of the Gentiles which is forbydden for the staying of which ytching hee also promyseth to giue vnto them Prophetes of whom the people shoulde learne whatsoeuer shoulde bee profitable for theyr saluation Deut. 18. 10. 18. If that the Prophetes are sente to this ende that God myght keepe the people vnder the brydle of the worde He which is not satisfied with this reason of doctrine hath no desire to learne but is moued with a wicked wantonnesse and therefore GOD complayneth that he is iniuried when he alone is not heard from the lyuing to the dead Isa. 8. 19. This diuision which Abraham maketh of the word into the law and the Prophetes is referred to the tyme of the olde Testament Now when there is added a more full interpretation of the Gospell if we be caried hither and thither with loathing of that doctrine and briefly if we suffer not our selues to be ruled by the word our impietie is not to be borne with Heereof it may be also gathered what assurance there is of Purgatory and of such triâ—les of the Papistes which hath no other ground but vpon dreames and visions 30. Nay father Abraham This is Prosopopaeia as we haue said which is rather sette downe for the vnderstanding of them that liue then for the care of the dead For the doctrine of the lawe waxeth colde in the worlde the prophesies lye not regarded and no man abydeth to heare God speake after his owne order Some desire that Aungelles shoulde descend from heauen others that the dead shoulde come out of theyr graues others would haue whatsoeuer they heare sanctified with newe myracles others would haue voyces speake out of the ayre But if God should yeelde to all theyr preposterous desires they would profitte nothing thereby for God setteth downe in his word whatsoeuer is profitable for vs to knowe and the aucthority of this worde is testified and confirmed vnto vs by lawful signes Then fayth dependeth not vppon myracles nor vppon all sortes of myracles but it is the peculyar gift of the spirte and is grounded of the worde of God To conclude it is the proper gyft of God to draw vs vnto him whose will it is to worke effectualy by his word VVherfore there is no hope that those meanes shuld profit vs which do draw vs from the obedience of the word I graunte that flesh is not apter nor readyer to any thing then to hearken to vaine reuclations and we see how they which do loath the scripture do earnestly throw themselues into the snares of Sathan Heereof sprang Necromacy and such like deceites which the worlde dooth not onely receyue with greedinesse but also with a madde violence shee draweth the same vnto her But Christ only declareth here that they which are deafe and obstinate at the doctrine of the law cannot be amended or brought to a better mind by the dead Matth. Mark Luke 17.   7. VVho is it also of you that hauing a seruauntâ— plowing or feeding cattell would say vnto him by by when he were come from the field Goe and sitte downe at table 8. And would not rather say to him dresse wherwith I may suppe and girde thy selfe and serue me till I haue eaten and drâ—nke and afterward eat thâ—â— and drinke thou 9. Doth he thanke that seruaunt beecause hee did that which was commaunded vnto him I trow not 10. So lykewise yee when yee haue done all those thinges which are commaunded you say we are vnprofitable seruauntes we haue done that which was our duetie to do The ende of this parable is this when as God chalengeth all that we haue to himselfe as his owne proper right and holdeth vs in bondage seruice whatsoeuer labour we endeuour to employ in his seruice yet he is not bound to vs by any desert for sith we are his he cannot owe vs any thing againe Therefore hee proposeth the similitude of a seruaunte who after he hath passed ouer the whole daye in diligent and painefull labour returning home in the euening continueth his labours vntill hee hath done his duetie according to the pleasure of his master But Christ doth not speake of hyred seruauntes which serue vs at this day but of those olde bondmen whose estate and condition of lyfe was suche that they should get nothing for themselues but should be giuen to their masters with all theyr labour study and endeuour euen vnto bloud Christ teacheth that we are bouÌ„d tyed to God with no lesse bond of seruice whereby he gathereth that hee is no way bound vnto vs. And the argument is from the lesse to the greater For if that mortall man hath suche power graunted him ouer man so that hee may driue them night and day to continuall obedience and yet can craue no meanes of mutuall recompence as if he should be his debter how much more shall it be lawfull for God to require all the dueties of our lyfe so farre as our power can reach so that yet he shall owe vs nothing at all Therfore we see all them condemned of wicked arrogancy which feigne themselues to deserue any thing at Gods handes so that they should binde him to them for there is no man which would not willinglye call God to accounte VVhereof the imagination of merites preuailed almoste in all ages But the saying of Christe is to be noted that we yeelde nothing to GOD of free wyll for we are subiect to his power of this condition that whatsoeuer is in vs should be due to him And there are two things to be noted in this senteÌ„ce that our lyfe
wherefore and to what and he was sent of his father namely that hee may saue not destroy Furthermore this speech is of great importance for the glory of God that the sonne of God may be glorified For we doe gather thereby that God will bee so knowen in the person of his sonne that what honour soeuer he requireth to be giuen vnto him may be giuen vnto his sonne Therefore we had before chap. 5. 23. He that honoureth not the sonne doth not honour the father VVherefore the Turkes and Iewes doe in vaine pretend that they worship God seeing that they rayle vppon Christ and are enuiously bent against him yea by this meanes they endeuour to pull away God from himselfe 5 And Iesus loued Martha These things seeme at the first blush to bee contrary that Christ tarryeth two dayes beyonde Iordan as not regarding Lazarus his life and is yet said to loue him and his sisters For seeing that loue causeth carefulnesse he ought to haue runne vnto him Furthermore seeing that Christ is the only glasse of Gods fauour wee are caught by this his delay that we must not esteeme the loue of God by the present estate of thinges Hee doth oftentimes deferre his aide when he is requested either that he may the more sharpen the feruentnesse of praying or that he may exercise our pacience and may also accustome vs to obey Therfore let the faithfull so craue Gods helpe that they doe also learne to suspend their petitions if at any time hee stretche foorth his hande more slowly to helpe them then necessitie seemeth to requyre For howsoeuer he linger yet doth hee neuer sleepe nor forget those that bee his In the meane season let vs be certainly persuaded that he will haue all those whom he loueth to be saued 7 Then afterward he saith He doth now at length declare that he cared for Lazarus whan as the Disciples thought hee had forgotten him or at least that he preferred other thinges before the life of Lazarus Therefore he exhorteth them that passing ouer Iordan they goe into Iurie 8 Master euen now the Iewes sought VVheras the disciples terrifie Christ they doe it peraduenture not so much for his sake as in respect of them selues because euery one is afraid of himselfe like as the daunger was common to them all Therefore seeing that they withdraw themselues from the crosse and are ashamed to confesse so much they pretend that they are carefull for their master which hath a fairer shew The same thing befalleth manie dayly for they which foreslowe their duetie for feare of the crosse gather to themselues many cloakes and colours here and there to couer their softnesse withall least they seeme to defraude God of his due obedience without iust cause 9 Are there not twelue This place hath been diuersly expounded In that some haue thought that we are taught by these wordes that the mindes of men are mutable so that they take sometimes new and other counsell euery houre it is too farre from Christ his meaning neither had I vouchsafed to recite it vnlesse it had been a common prouerbe Therfore let vs be content with the naturall and plaine meaning First of all Christ boroweth a similitude frō y e night day For if any mā iourney in the darke it is no maruell if he stumble oftentimes or goe astray or fall But the light of the Sunne sheweth in the day time the way that ther may be no danger And the calling of god is like vnto the day light which suffereth vs not to wāder or stumble Therefore whosoeuer doth obey the worde of God and taketh nothing in hand without his commaundement he hath him also from heauen to be his guide and directer and vpon this hope he may safely take his way without feare for as it is in the Psalm 9. 11. whosoeuer walketh in his wayes hee hath his Angels to keepe him and by their guiding is hee defended least hee dash his foote against a stone Therefore Christ trusting to this aide goeth forwarde couragiously into Iurie not fearyng stonyng because wee are in no daunger of going astray where GOD doing the dutie of y e sun giueth vs light doth gouerne our course VVe are taught by these wordes that so often as man doeth submit himselfe vnto his owne counsels without the calling of God his whole life is nothing els but a wandering and erronious course and that those which seeme to themselues to be most wise when as they aske not the mouth of God an I haue not his spirite to be the gouernour of their actions are blinde and goe grabbing in darknes that this is the only right way if being well assured of the calling of God we haue God alwayes to go before vs. The certaine hope of prosperous successe doth ensue this rule of framing the life because it cannot bee but that God doeth gouerne happily And we haue more then neede of this knowledge for the faithfull can scarse set one foote forward to follow him but Satan doth lay a thousand stumbling blockes in their way hee sheweth them diuers daungers on euery side and endeuoureth by all meanes to stop the way before them But whenas the Lorde doth bid vs goe forward hauing as it were lighted his light we must goe forwarde couragiously although many deathes doe stop the way because he doth neuer bid vs goe forwarde but he doth therewithall encourage vs by adding a promise so that we may certainly persuade our selues that that shal fal out well for vs whatsoeuer we take in hande at his commandement This is our charriot whereinto whosoeuer shall climbe he shall neuer faynte for wearisomnesse yea if the lets be harder then that we can be carryed through them in a chariot yet being furnished with these winges wee shall alwayes find a way to get out vntill we come to the marke not because no aduersitie doeth befall the faithfull but because aduersitie helpeth them forward vnto saluation The summe is this that the eies of God shal be alwaies ouer those to keepe them who shall be obedient and readie to marke his becke Againe we doe gather heereby that so often as men neglecting and despicing the worde of God doe rashly flatter themselues and take in hand whatsoeuer pleaseth them all the course of their life is accursed of the Lorde and there is vengeance alwayes prepared for their boldnesse and blinde lust And here Christ diuideth the day into twelue houres according to the olde custome For although the dayes doe differ in Sommer and VVinter yet they had alwayes twelue houres in the daye and twelue in the night 11 Hee spake these thinges and after this he saith vnto them our friende Lazarus sleepeth but I goe to awake him 12 Therfore his disciples said Lord if he sleepe he shal be safe 13 Howbeit Iesus spake of his death but they thought that hee spake of naturall sleepe 14 Therefore Iesus said then plainely vnto them Lazarus
wicked and false traitours feete but also that he chose that time of sette purpose wherein he would play the last acte of his life being euen at deathes dore In that he saith that Iudas conceiued the intent and purpose to betray his master through the instigation and perswasion of the deuill this serueth to expresse the crueltye of the wickednes For that was an horrible more then a tragical fact wherin the efficacie and force of Sathan did shew forth it selfe It is true that men commit no wickednes whereunto Sathan doth not pricke theÌ„ forwarde but the more cruell and execrable that euery fact is so wee must so much the more consider the fury of the deuill in it who dooth carrye men which are forsaken of God hither and thither But althogh mans concupiscence be kindled with the fanne of Satan yet doth it not cease to be a furnace it selfe it hath fire in it selfe it receiueth the mouinge of the fanne willingly so that the wicked are without al excuse 3. VVhen Iesus knew that the father had giuen all thinges into his hand I thinke that this was added for this cause to the end wee may knowe whence it was that Christ was so quiet in minde to witte because hauing alreadye ouercome death he lyfted vppe his minde towarde the triumph whiche should immediately follow Menne are woont to tosse many things too and fro in their mindes when as they are afraide The Euangeliste giueth vs to vnderstand that there was no such motion in Christ because although he should immediately be betrayed of Iudas yet he knew that his father hadde giuen him all thinges If any manne aske howe it was then that he was afterwarde so sorrowfull that hee swette bloud I aunswere that both thinges were necessary that he shuld be afraid of death and that yet notwithstanding hee should fulfill the whole function of a mediatour 4 He laid away his clothes Vnderstande that hee laide awaye his vpper garment only not his coate For we know that the men of the East parts of the world did vse long garmentes The wordes which follow shortly after he beganne to wash the â—eete c. doe rather expresse Christ his purpose then the external acte for the Euangelist saieth afterward that he began with Peter 6. Lord doest thou wash my feete This speach is proper to one that abhorreth an absurde and vndecent thinge for when as hee asketh Christe what he doth he doth as it were lay hand vpon him This modesty were laudable if so be it obedience were not more worthe in the sighte of God then all manner of worship and honour yea if this were not the true and onely rule of humilitie to submit our selues to obey God and to haue all our senses bound to his will to the end we may allowe that without any controuersie whatsoeuer he saith doth please him Therefore we must chiefly keepe this law and rule of worshipping to be ready without delay to subscribe and giue our consent so soone as he commaÌ„deth any thing 7. VVhat I do VVe are taught in these wordes that we must simplye obey Christ although we see no reason why he will haue vs to doe this or that In a well ordered house couÌ„sel is in the power of the good man of the house alone the seruauntes must with foote and hande doe that which he willeth theÌ„ to do therfore he is too proud y t refuseth to do that which God commaundeth hym to do though he know no reasoÌ„ thereof Moreouer this admonitioÌ„ reacheth farther to wit that it be no trouble to vs to be ignoraunt of those thinges which God will haue to bee hidden from vs for a time For this kind of ignoraunce is better learned then all manner of knowledge when as we suffer God to be wiser then we our selues are 8. Peter saith vnto him thou shalt neuer wash my feete Iesus answered him sayinge If I shal not wash thee thou shalt haue no part with me 9. Simon Peter saieth vnto him Lorde not my feete onely but my hands and my head 10. Iesus saith vnto him he that is washed hath no neede to be washed saue only his feete but it al cleane and ye are cleane but not al 11. For he knew his betrayer therefore he said ye are not al cleane 8. Thou shalt not wash The modesty of Peter was hitherto excusable although it was not cleane without fault notwithstanding he offendeth now more grieuously in that he yeeldeth not being reproued This is a common vice that stubbernnes commeth vnto errour This was a fayre coulour because his refusall did proceede from reuerence but because he doth not simply obey the saying the very desire to maintain Christe his honour doth loose his grace Therfore this is the true wisdome of fayth to allow and reuerently to imbrace that as doone rightly and orderlye whatsoeuer doth proceede from the Lord. For we caÌ„not otherwise hallow his name because vnlesse we be perswaded that that is don by good reason whatsoeuer he doth our flesh will euer now and then repine as it is froward and will not yeelde vnto 〈◊〉 his honour vnlesse it be constrained To be briefe vntill such time as manne do dispoyle himselfe of liberty to iudge in the workes of God although he endeuoure to honor God himselfe yet pride shall alwayes lye hid vnder colour of humilitie If I shall not wash thee This answere which Christe maketh doth not yet expresse to what end he determined to wash the disciples feete he teacheth only by a similitude fet from the soule to the body that he doth no new thing or which did not agree with his person in washing the disciples feete In the meane whil he sheweth how foolishly Pet. is wise The same thing doth befal vs in like sort so ofteÌ„ as the lord shal once begin to striue with vs. So long as he holdeth his peace men do think that they do not disagree with him rashly but hee can do nothing more readily then with one word refute what excuses soeuer they pretend Because Christe is hys Lord and maister Peter thinketh it an absurd thing that he shuld wash his feet but wheÌ„ as he refuseth this duty hee refuseth that which is the chiefest thing in his saluation This sentence dooth also comprehende a generall doctrine that wee are all filthy and polluted before God vntill Christ doe wype away our filthinesse Now seeing that he challengeth to himselfe alone the office of washing let euery manne offer his vncleannesse vnto him to be washed that he may haue a place amongst the chyldren of God But before wee goe any further we must marke what this woord wash dooth signifie in this place There be some that referre it vnto free forgiuenes of sinnes othersome which referre it vnto newnes of lyfe the third sorte extend it vnto both which last I doe willingly admitte For Christ doth wash vs when he wypeth away our sinnes with the satisfaction of his sacrifice
that they may not come into Gods iudgemente hee washeth vs agayne when as he abolysheth the wicked and corrupt lustes of our fleshe with his spirite But beecause it shall appeare shortelye after in the texte that hee speaketh of the grace of regeneration I do not flatly think holde that he speaketh in this place of the washing of pardon 9. Lord not onely my feete VVhen Peter heard that he was lost vnlesse he should suffer himselfe to be washed when as Christ offered to do this thing this necessity was at length a fitte mistresse to tame him therefore ceasing any longer to contend he yeeldeth but he will bee washed all ouer and he confesseth indeede that how great soeuer hee was yet was he wholly polluted naturally with filthines and that therefore it is as good as nothing if he be but washed in one part onely But heere hee erreth lykewise through rashnes in that he maketh no accounte of that benefitte which hee hadde alreadye receiued For hee speaketh as if hee hadde beene indued with no remission of sins as yet with no sanctification of the spirit Therefore is he reprehended in this place by Christe for good causes For hee putteth him in minde of that which he had giuen him before although he teacheth all those that bee his vnder the personne of one manne that being mindefull of that grace which they haue receyued they consider with themselues what they haue neede of as yet hereafter First of all he saieth that the faythfull are cleane all not that they are so cleane in euery parte that there is no blot in them any longer but because they are cleansed in their principall part to witte whilest that the kingdome of sinne is taken away so that the righteousnesse of GOD hath the vpper hande like as if any manne shoulde saye that al his bodye is whole because it is not infected with any vniuersall disease Therfore it is meete that we testifie by newnesse of life that we are Christ his Disciples seeing that he affirmeth that he is the authour of puritie in all those that are his This other similytude is also applyed vnto this present matter least Peter shulde reiect the washinge of his feete as absurd For as Christ washeth euen from the head to the feete those whom he chuseth to bee his disciples so the lower part of those men must be daily purged whom he hath purged For the children of god are not wholly regenerated the very first day so that they liue an heauenlye life altogether but there doe rather remaine in them certeine reliques of the fleshe against which they stryue during their whole lyfe Therefore all the affections and cares which are worldly are called the feete metaphorycallye For if the spirite did possesse all partes of vs wee shoulde haue nothing to doe any longer with the filthinesse of the worlde And nowe in what part soeuer we are carnall so farre are we vncleane by creeping vpon the grounde or at least by treading in the myre So that Christe doth alwayes find some thing to purge in vs. Furthermore he intreateth not in this place of remission of sinnes but of the renuing wherby Christ exempteth his quite from the lustes of the flesh by little and little and by continuall succession 10 And you are cleane This is as it were the minor proposition in the Sillogisme whereuppon it followeth that the washing of the feete doth become them properly Yet there is an exception added that euery man may examine himselfe if peraduenture Iudas might bee touched with a desire to repent although his intent was betimes to arme the other Disciples least the crueltie of that haynous fact which should bee reuealed in continent should trouble them as if it had been conceiued in an heart endowed with the heauenly grace Notwithstanding he doth conceale his name of set purpose least he should shut the gate of repentance against him But forasmuch as he was desperate the admonition serued to none other ende but to augment his fault as for the disciples it profited them much because the diuinitie of Christ did more plainely appeare vnto them thereby and againe they did perceiue that puritie was a most singuler gift of the spirite 12 Therefore after that he had washed their feete and had taken his cloathing again sitting downe againe he saith vnto them know yee what I haue done 13 You call mee Master and Lord and ye say well for I am 14 Therefore if I who am your Lord and master haue washed your feete you must also wash one anothers feet 15 For I haue giuen you an example that as I haue done vnto you so you may doe also 16 Verily verily I say vnto you the seruant is not greater then his master neyther the Apostle greater then he that sendeth him 17 If yee know these thinges happie are yee if ye doe them 12 Therefore after that He doth now at length declare to what end Christ did wash his disciples feete For that which he put in concerning the spiritual washing was as it were a digression from the purpose Vnlesse Peter had made a stay Christ had spoken nothing concerning that matter Therefore he doth now render a reason why he did this to wit that he who was y e Lord and Master of all had giuen an example which all the godly must follow least any man should grudge to abase hymselfe to doe any maner of dutie how base and vile soeuer it bee to his brethren and equals For hence commeth the contempt of charitie because whilest euery man maketh more account of himself then is meet he despiceth al other men almost Neither was it his intent only to teach modestie but also to prescribe this rule of loue that one doe serue another For there is no loue where there is not mutual bondage in helping the neighbour Know yee what I haue done VVee see that Christ kept this thing from his disciples for a smal time so that when as hee had proued their obedience he reuealed that in due time whereof it was meete they shoulde be ignorant before Neither doth he stay nowe vntill such time as they aske him but he preuenteth them of his owne accord The same thing shall befall vs likewise if we suffer our selues to bee led through vnknowen wayes by his hand 14 If I who am your Lorde and Master This is an argument drawen from the greater to the lesser Pride will not suffer vs to retaine that equalitie amongest our selues which we ought but Christ who excelleth all doth abase himselfe that he may make prowde men ashamed who forgetting their order and degree doe exempt them selues from brotherly fellowship For whom doeth mortall man thinke himselfe to be if he refuse to beare the burden of his brethren to apply himselfe to the conditions of other men Finally to doe those dueties wherein the vnitie of the Church is contained The summe is this that that man doth take too much vpon him
to thee neither oughtest thou to enquire concerning thy fellow in office what shall become of him let me alone with that aske onely of thy selfe and make thy selfe ready to follow whither thou art called Not that all care for our brethren is superfluous but that it ought to haue a measure that it bee care and not curiositie which hindereth vs. Therefore let euery manne haue respect vnto his neighbours if by any meanes he bee able to draw them vnto Christ with him and not that hee maye bee stayed with theyr stumblyng blockes 23 Therefore this worde went abroad The Euangelist sheweth that there did spring an errour amongest the Disciples from the wordes of christ being euill vnderstoode that Iohn should neuer die Furthermore hee meaneth those that were present when the woordes were spoken that is the Apostles not that this worde brethren appertaineth vnto them alone but because they were as it were the first fruites of the holy vnitie And it may bee he speaketh of other beside the eleuen who were then with them By this woorde went out hee signifieth that the errour was spread heere and there which notwithstanding as it seemeth continued not long amongest them but did remaine only vntill such time as beeing illuminated with the spirite they did thinke more rightly and purely of the kingdome of Christ all grosse surmises beeing abolished But that happeneth dayly which Iohn reporteth of the Apostles neither is it any marueile for if the inward and houshold Disciples of Christe were so deceiued how much more shall they bee readie to fall who were not so familiarly taught in Christes schoole But let vs also note whence this vice proceedeth Christ teacheth vs profitablie to edifiyng and that plainely but we turne light into darkenes by our wicked inuentions which we fet from our owne reason Christ would affirme no certaine thing of Iohn but doth onely challendge to himselfe full power ouer him of life and deathe So that the doctrine was of it selfe plaine and profitable but the Disciples doe forge and imagine more then was spoken VVherefore to the end we may bee free from the like daunger let vs learne to be wise soberly But such is the wantonnesse of mans nature that it runneth headlong into vanitie with mayne force VVhereby it came to passe that euen this errour whereof the Euangelist warned in plaine wordes to beware did neuerthelesse reigne in the world For they babled that when he had commaunded them to dig him a sepulchre and had gone into the same it was founde emptie the next day Wherfore we see that there is none end of erring vnlesse we do simple imbrace that which the Lord taught refuse all other strange inuentions 24 This is that disciple Because Iohn had hytherto spoken of himselfe in the third person he expresseth now that he was the partie to the end that a witnesse which sawe it with his eyes may haue greater weight and who did well know all those thinges whereof he speaketh But least any man shoulde suspect his speech as if it were framed fauourably because he was beloued of Christ he preuenteth this obiection saying that he had passed ouer moe thinges then were written and yet hee speaketh not of all manner actions of Christe but only of such as appertained vnto his publike office Neither ought this hyperbole to seeme absurd seeing those are borne with which are commonly vsed in profane writers we must not onely consider the number of the workâ— of Christ but also the weight and greatnesse thereof is to bee weighed The diuine maiestie of Christ which swalloweth vp not onely the senses of men with the infirmities thereof but also the heauen and earth that I may so speake did shewe foorth his brightnesse wonderfully there If the Euangelist beholding the same doe crie out beeing astonied that the whole world cannot comprehend the iust narration who can marueile Againe hee is not to be reprehended if he vse a common olde â—igure to set foorth the excellencie of Christes works For we know how God applieth himselfe vnto the common maner of speech for our ignorances sake yea how he doth somtimes as it were stammer In the mean while wee must remember that which we had before that the summe which the Euangelistes haue set downe in writing is sufficient both to the institution of faith and also to giue saluation Therefore he shall be wise enough whosoeuer shall righly profite vnder these masters And surely forasmuch as they were ordained by God to be vnto vs witnesses as they did their duties faithfully so it is our part to depend wholy vpon their testimonies on the other side and to desire no more then they haue set downe Especially for asmuch as their pennes were guided by the certaine and sure prouidence of God least they shoulde leade vs with an huge heape of thinges and yet that making câ—oyse they mighte deliuer so much as he knewe was expedient who is God only wise and the only fountaine of wisedome to whome bee prayse and glory for euer and euer Amen The loue of God ouercommeth all thinges A Table of those thinges which are contained in this Gospell according to Iohn or which are expounded The former number signifieth the Chapter the latter the Verse A ABraham Abraham the father of al the whole woorld 8. 15. VVhye Abraham is called the Father of many nations 10. 16. Abraham the father of the Iewes 8. 39. Abrahams children before GOD. 8. 39. Abrahams seede 8. 33. Abraham his sonne 8. 37. 39. Abraham sawe Christe his daye 8. 56. Abraham reioyced to see Christes day 8. 8. 56. Aboue To be from aboue and not of the world 8. 23. To be or come from aboue 3. 31. 32. Adam In Adam al mankind is corrupt 3. 6. Adultery Adultery ought to be punished with death 8. 11. Adultery bringeth with it much euill 8. 11. Affection The true affection of godlines 10. 24. Affections are meant by this word feete 13. 9. Affections were voluntary in christ 12. 27. How Christ tooke vpon him mans affections 11. 33. Affections which are to bee brideled 12. 27. Afflictions Afflictions are compared in the scripture to potions 18. 3. Afflictions for Christ. 15. 28. 16 2. 2. 20. Anabapt Anabapt do feigne a straÌ„ge Christ. 1. 14. Angels Why Angels appeare cloathed in white garments 20. 12. How the Angels are said to ascend and discend vpon Christ. 1. 51. VVhy Aungelles are called powers vertues 5. 4 Antiquitie VVhat account we ought to mak of antiquitie 10. 8 Apollinaris Apollinaris his errour 1. 14 Apostle The godlines of the Apostles 20. 22. The Apostle is no greater theÌ„ he that sent him 13. 16. the Apostles had houses familyes 19. 27. The sorow of the Apostles is turned into ioy 16. 20. Arrius Arrius his wickednes 1. 1 Ascend To ascende into heauen 3. 13. B Bapt. Bapt. is not to bee esteemed according to the person of the minister 4. 2 How rightly