the Synagogues and in the corners of the streetes because they woulde be seene of menne verely I saye vnto you they haue their rewarde 6. But when thou prayest enter into thy chamber and when thou hast shut thy doore praye vnto thy father which is in secreate and thy father which seeth in secreate shall rewarde thee openly 7. Also when yee praye vse no value repetitions as the heathen for they thinke to be hearde for their muche babling 8. Be yee not like them therefore for your father knoweth whereof ye haue neede before ye aske of him   5. VVhen thou prayest He teacheth nowe the same of prayers whych he taught before of almes And this is too grose and shamefull prophaning of the name of God that hypocrites praye or rather faine themselues to pray openly that they may haue glory of menne But sith that hypocrisie is alwaies ambitious it is no wonder that it is so blinde therefore he commaundeth his disciples if they will praye rightlye to enter into their chamber And though some because it seemeth at the first to be absurde doe expounde it allegorically of the inwarde parte of the heart yet there is no neede of this subtletie VVe are commaunded in very manye places of the scripture to pray to God or praise him in the publike assembly or company of men and before al the people to testifie our saith or thankfulnesse that also we might stirre others by our example to doe the lyke And Christ doeth not forbidde vs this but onely admonisheth vs to haue God before our eyes so oft as we prepare our selues to prayer Therfore these woordes are not to be vrged Enter into thy chamber As thoughe hee commaunded vs to flee from the company of menne and should affirme that we coulde not pray rightly if any were by For he speaketh by comparison signifying that we should rather seeke a secreate place then desire the company of men which shoulde see vs praying And it is conuenient for the faithfull to drawe themselues from the companye of menne that they may the more freely powre out their desires and sighs before God A secreate place is also profitable for an other cause that their mindes maye bee the rather sequestred and free from all allurementes therefore Christe himselfe did very often hide himselfe in some secreate place that he might pray but this is not the matter that is entreated of in this place for he only reprooueth the desire of vaine glorye But this is the summe whether a man pray alone or whether he pray before others yet he must haue this affection as if he were secreat in his chamber and had no other witnesse but onely God VVhen Christ sayth that we shall haue a reward for our praiers he declareth sufficieÌ„tly that what reward soeuer the scripture in diuers places doeth promisse vs is not paied as of dette but is a free gifte 7. Vse not muche babling He reprehendeth an other fault in praier namely much babling And he vseth two wordes but in the same sense For Battologia signifieth a superfluous and vnsauerie repetition but Pâ—lulâ—gia is a vaine babling Christ reprooueth also their foolishnesse which that they might perswade and entreate God do powre oute many woordes And that diligence in praying which is so often commended in the scripture is not contrary to this doctrine For where the prayer is conceiued with earnest affection the tounge doeth not runne before the minde Also the fauour of God is not obtained with a vaine heape of woordes but the godly heart doeth rather sende oute his affections which as arrowes shall pearce the heauens yet their superstition is heere condeÌ„ned which thinke they pleasure God and doe him seruice with their longe murmured praiers with which errour wee see Poperie so infected that the greatest force of their prayer is supposed to consist in many wordes For the mo wordes any manne hathe muttered the more effectually he is accounted to haue prayed Also they doe daily resounde out in their churches long and tedious songs as though they would allure Gods eares 8. For your father knoweth This one remedye is sufficient to purge and take away this superstition which is heere condemned For from whence commeth this foolishnesse that men should thinke that they haue profited muche where as they weary God with their muche babling but because they imagine him to be like a mortal man which hath nede to be taught and admonished But who soeuer is perswaded that God hath not only a care of vs but knoweth also oure necessities and noteth oure desires and cares before he is admonished he vseth not many woordes but thinketh it sufficient to make his prayers as is expedient for the exercise of his faith And he acknowledgeth it to be a thinge absurde and to be laughed at to deale with God rethorically as if that hee were bowed with copye of woordes But if God before we aske doth know what we haue neede of it seemeth to be in vaine to pray For if of his owne accorde he be ready to helpe vs to what purpose is it for vs to adde oure prayers whiche breake as it were the willing course of his prouidence The answeare is easie by considering the ende of prayer for the faithfull doe not praye as if they admonished God of things that he knew not or exhorted hym to doe his duetie or stirred him vppe as one negligent or slowe but rather that they might stirre vp themselues to seeke him and exercise their faith in meditating of his promisses and that they might ease themselues by discharging their cares into his bosome and lastly that they might testifie as well to themselues as to others that of him alone they hope aske what soeuer is good And that which he frely and vnasked determined to geue vs he yet doeth promisse to geue at our requests VVherefore both is to be holden he of his owne wil preuenteth our prayers and yet by prayers we obtaine that which we aske But why he sometime delayeth vs to a longer time and also sometime graunteth not our requestes shall be shewed in another place Mathewe 6. Marke Luke 11. 9. After this maner therfore pray ye Our father which art in heauen halowed be thy name 10. Thy kingdome come Thy will be done in earth as it is in heauen 11. Geue vs this daye oure dailye breade 12. And forgeue vs oure dettes as we also forgeue our detters 13. And lead vs not into temptation but deliuer vs from euill for thine is the kingdom the power and the glory for euer Amen  1. And so it was that as he was praying in a certain place wheÌ„ he praied one of his disciples saide vnto hym master teache vs to pray as Iohn also taught his disciples 2. And he said vnto them when yee pray say our father which art in heaueÌ„ halâ—wed be thy name thy kingdom come Lette thy will be done euen in earth as it is in heauen
not onely commaund vs what we ought to do but promiseth that our prayers should not be in vaine And this is diligentlye to be noted first that we might know that this lawe of prayer is appoynted and prescribed vnto vs that he might be certeinely perswaded that God is so mercifull to vs that he wil heare our desires Then so oft as we prepare our selues to prayer or as oft as we feele that wee are not earnest enogh in this desire to pray that we should remember this so louing a bidding wherein Christe testifieth vnto vs God his fatherly affection So it shall come to passe that euery of vs enioying the grace of Christ may boldlye pray and freely call vpon God as Paule teacheth Ephes. 3. 12. And beecause we are more ready to distrust then is meete Christe repeateth the promise in diuerse wordes that he might also reproue this faulte But hee vseth the Metaphor of seeking because that wee thinke those thinges which wee haue neede of to be farre from vs and of knocking because that the fancies of our flesh do imagine that those thinges are shutte vp from vs which we haue not ready at hand 8. For whosoeuer asketh receiueth Some thinke it is a prouerbe gathered of the common trade of lyfe yet I doe more willingly encline to the contrary parte for that Christ offereth the fauour of the father to them that pray af if hee should haue saide God is willing and ready to heare vs if that we pray that there are great riches layd vp for vs if y t we do aske them By which words he declareth that they do suffer iust punishments for their slouthfulnesse which wanting thinges necessary doe not seeke this remedie for their want It is certeine that often when the faithfull doe sleepe GOD waketh for their saluation that he may preuent their requestes For there is nothing more wretched then we are if in so great a weakenes or rather a slouthfulnesse he should waite for our prayers if hee shoulde not looke vppon vs in so much carelesnesse of vs. Nay he is not perswaded by any otâ—er then by himselfe to giue vs fayth which should preuent our praiers both in order and in time But because Christe speaketh heere to his disciples hee dooth onely teach how the heauenly father would make vs partakers of his giftes Therefore although he doth giue vs all thinges freely yet that he might exercise our faith hee commaundeth vs to pray that he might graunt to our requestes those thinges which come of his owne goodnes 9. VVhat man is there among you This is a comparison from the lesse to the greater First Christ opposeth the malice of men to the great goodnesse of God And selfe loue maketh vs malitious for while euery man is too much addicted to himselfe hee despiseth and neglecteth others But fatherly loue ouercommeth this faulte so that menne forgettinge themselues doe more lyberally bestow vppon their children And from whence proceedeth this but because that God from whom all fatherlynesse descendeth Eph. 3. 15. powreth this portion of his goodnesse into their heartes If that a fewe droppes of loue in manne doe so much preuaile to doe well what is to be hoped for out of the sea it selfe whiche canne neuer be drawne drye Can God himselfe bee strait which doth so open the heartes of menne yet heere must bee considered that sayinge of Iesaias 49. 15. Although a mother should forgette her children yet the Lorde will be lyke himselfe so that he will alwayes shew himselfe to be a father 1â— Good giftes Christe did of purpose vse these wordes leaste that the faythfull in prayer shoulde lose the raines too much to fond and euill desires VVe know how intemperate and presumptuous our fleshe is in this behalfe for there is nothing that we do not aske of God excepte that hee yeeld to our folly we frette and fume against him Christ therefore maketh our requestes subiect to the will of God that he shuld not giue vnto vs any thing but that which hee knoweth profitable for vs. VVherefore let vs not thinke that hee hath no care of vs so ofte as he graunteth not our requestes because it is in him to iudge what is conuenient for vs. But now because all our affections are blinde the rule of our prayer must be taken out of the word of God neither are we meete to iudge of so weighâ—ie a matter Therefore whosoeuer desireth to come to GOD with faithfull prayer let him learne to bridle his heart that hee aske not any thing but according to his will as Iames teacheth 4. 3. of his Epistle Luke in the laste clause for good gifts placeth the holy Ghost not excluding other benefites but shewing what is especially to be desired For that ought alwayes to be in our minde seeke first the kingdom of God and other thinges shal theÌ„ be ministred vnto you VVherfore it behoueth the children of God to that ende that they might prepare themselues rightlye to prayer to put of earthly affections and to ascend to the meditation of spiritual life And so it shal come to passe that they shal make lesse account of meat and cloath then of the seale and pledge of their adoption But when God shall giue so precious a treasure he will not deny others that are lesse LV. 5. VVhich of you shall haue a friend Luke addeth this similitude whereof Matt. maketh no mention the meaninge is there is no cause why the faithful shuld faint in their heartes if they do not presentlye obtaine their desires or if that seeme harde to be obtayned which they doe desire For if importunitie of demaunding doth wreste out of men that which they woulde not willingly doe there is no cause why we shoulde doubt but that God wil be entreated of vs if wee constantly continue in prayer and that our mindes either through delay or difficultie waxe not weary Matth. 7. Mark Luke 6. 12. Therefore whatsoeuer yee would that men shoulde doe to you euen so doe yee to them for this is the law and the prophetes 13. Enter in at the streight gate for it is the wide gate and broad waye that leadeth to destruction and many there be which go in thereat 14. Because the gate is streight and the way narrow that leadeth vnto life and few there be that finde it  31. And as yee would that men should doe to you so doe ye to them It is in vaine to shew how this dependeth of the former sith that often in such shorte sentenses these clauses doe abounde I sayde beefore that Matthew doth not reporte one onelye Sermon of Christes but out of diuerse sermons hee gathereth the summe of the doctrine Therefore this sentence is to be read by it selfe wherein Christ instructeth his disciples to equitie and setteth downe a shorte and an easie definition of the same that wee might know that so many contentions doe reigne in the world and that men do
diuers sectes The priestes openly wicked and Epicures the common people it selfe was drowned in wickednesse Furthermore nothing was sounde That is sayde here the heartes of fathers to children it is vnproper For it behooueth rather to conuert the sonnes which were truce breakers and had gone from the right faith of fathers But although the Euangeliste dooth not so warily expresse the order yet the sense is not obscure that GOD to bring to passe by the worke of Iohn that they againe should growe together into holy concorde which first were deuided amongst them selues Eyther part is had of the Prophet which notwithstanding meant nothing else then to signifie mutuall agreement But because that oftentimes men so conspire among themselues that some shoulde more alienate some from GOD the Angell doth therewithall define what manner of conuersion it shoulde bee which hee doth promise yea such as should call the disobedient to the wisdome of the righteous That therefore is to be noted that wee knitte not our selues fast with the wicked vnder the false cloake of concord Because the name of peace is goodly and pleasaunt as ofte as it commeth in the scriptures it is greedily snatched of the Papistes to procure vs enuie as though that we which endeuour to call the world from disloyall reuolting to Christ were the aucthours of discorde But by this text their foolishnes is very well refelled because the Angell doth shew the manner of true and lawfull conuersion he maketh the stay and bande of it to be the wisdome of the righteous Accursed therefore be that peace and vnitie wherein men agree amongst themselues against GOD. Furthermore it is not to be doubted but that fayth is vnderstoode by the wisdome of righteous men as of the contrary the vnfaythful are called disobedient Truelye an excellent testimonie of fayth whereby wee learne that we then are wise to saluation when wee are obedient to the woord of God The worlde also hath his wisdome but corrupt and therefore deadlye and which is condemned of vanitie Although the Angell signifieth ouerthwartly shadowed wisdome wicked and accursed before God wherein the sonnes of this world please them selues Nowe wee vnderstand men so to be reconciled amongst them selues that chieflye they might come againe in fauour with god That which streight waies followeth of making ready a people prepared for the Lord doth agree with that parte that Iohn should be the tryer of Christe that he might walke before his face for the end of his preaching was to make the people diligent to heare the doctrine of Christe Although the participle Kateskeâ—â—smenon doth not so much signifie perfection with the Greekes as the fourme and aptnesse whereby thinges are made fitte for their vse The which signification shall not ill agree with this place that Iohn was sent to prepare and frame that people for Christe which otherwise being rude and vnpolyshed woulde neuer shew it self easie to be taught   Luke 1. Matthew Marke 18. Then Zacharias sayde vnto the Angell whereby shall I know this for I am an old man and my wife is of a great age 19. And the Angell answered and sayde vnto him I am Gabryell that stand in the presence of God and am sent to speake vnto thee and to shew thee these good tidings 20. And behold thou shalt be dumb and not be able to speak vntil the day that these things be done because thou beleeuedst not my woords which shal be fulfilled in their season 18. Then Zacharias sayde vnto the Angell Here foloweth the infidelitie of Zacharyas and the punishment which the Lord layde vppon his vnfaithfulnes He prayed for the obtaining of ofspring now when it is promised as forgetfull of his vowes and fayth he distrusteth Albeit at the first blush it might seeme a harde thing that with his answere God shoulde so grieuously be offended He obiecteth his olde age euen so did Abraham whose fayth yet is so much praised that Paule should say his body which now was dead was not considered Nor the vnfruitefull wombe of Sara but simply that he reposed himselfe in the trueth and the power of God Zachary doth aske how or by what argument he may bee the more assured And Gedeon was not reprehended though that twise hee required a signe And also a litle after there is the like exception giuen of Mary How shall this thing be when I know not man The which notwithstanding the Angell dooth dissemble as if there were no faulte in her how commeth it then that the Lord shoulde so seuerely chasten Zacharyas as guiltie of most grieuous sinne Verily I graunt if the wordes onely should be looked on eyther that they did all offend a like or Zachary not to haue offended at all But when it is conuenieÌ„t to iudge the dooinges and sayings of men according to the affection of the heart it is rather to be stoode to the iudgement of God to whome the priuye secrete places of the heart are open The Lord without doubt dooth see something worse in Zachary then his wordes doe shew And therefore the Lord waxed angry with him that by distrust he should put away his promised fauour to him It is not our dutie to prescribe a law for God but let it be free for him to punish that in one which offence he doth pardon in others But it doth easily appeare that the cause of Zacharye differed from the cause of Abraham Gedeon or Mary That in words is not discerned The knowledge therfore is to be left to god whose eies do pearse euen to the fountaine of the hart So God discerned betweene the saughter of Sara of Abraham when notwithstâ—ding the one differed not in likenes from the other Furthermore the cause of distrust in Zacharyas was that he staying in the order of nature did attribute lesse to the power of God then was meete For ouer straightly sparingly do they think of the works of God which beleeue not him to be able to do more theÌ„ according to nature is credible as though his hand were subiect to our seÌ„ce or included in earthly meanes but it is the propertie of fayth much more to beleeue then the reason of the flesh could say might come to passe Zacharias doubted not whether it were the voyce of God or no But when he was ouermuch bent vpoÌ„ the world an ouerthwart doubting crept into his mind whether that should come to passe that he heard or no. And in that thing he did no smal iniury to god for it were as much as if he should dispute whether god might be accounted true or no whoÌ„ he surely knew had spokeÌ„ it which was sufficient although it is to be known Zacharias not to haue beene so vnbeleeuing that altogether hee shoulde shrinke from faith For there is a generall faith which dooth take hold of the promise of eternall saluation and the testimonie of free adoption And euen as after God hath once receiued vs into fauour he
that there are but fewe that fall not into one of these 2. vices for some pleasing them selues to much aboue measure doe maliciously despise the giftes of God in their brethren that they alone might be aloft And there are others which doe so superstitiously extoll men as if they should make idols of them for them to worship Heereof it came that they leauing Christe as it were in the lower rowme did geue the chiefest seat vnto Marie Contrariwise Elizabeth in praising her doeth not so obscure the glorye of God but rather referreth all things to God himselfe And yet as shee acknowledgeth that God hath geuen his grace vnto her and to others shee enuieth not to geue him the highest degree and modestly sheweth that shee hath receiued more then was due to her In that she calleth Marie the mother of her Lord there is noted the vnitie of the person in two natures as if she should haue sayde he which is begotten a mortall man in the wombe of Mary is also eternall God for it must be remembred that the simple womā doth not speake of her owne witte but shee onely vttereth those things which the holy Ghost doeth teach her And this name doth properly belong to the sonne of God manifested in the flesh vnto whome all power is geuen of the father and which was ordained the chiefe Prince of heauen and earthe by whose hand God gouerneth al things Yet he is especially the Lord of the faithfull who willingly and gladly submit themselues vnder his gouernemēt for hee is not the heade but of his owne body Therefore Paule sayeth 1. Cor. 8. 5. Although that many are called Lordes in the world yet vnto vs that is to them that are of the housholde of faith there is but one Lord. Furthermore when she amplifieth this grace of God whereof shee speaketh by the sodaine motion of the infante whiche shee bare in her wombe it is not to be doubted but that shee would declare that shee felt something supernaturall and diuine 45. Blessed is shee that beleeued Seeing that it appeareth by that whych Luke hath saide before that Elizabeth spake by the secreate direction of the spirit it is the same spirit that affirmeth that Mary is blessed because that she beleeued and in praising the faith of Mary he generally teacheth vs wherein the chiefe felicitie of men consisteth Blessed Mary which beleeued in her heart the promise of God conceiued and bare saluation to her self and to all the world This was special to her But because that we haue no drop of righteousnes life or of any good thing but as the Lord offereth the same vnto vs in his woorde there is one faith which pulleth vs from out of extreeme pouertie and miserie and maketh vs partakers of the true felicitie and there is great waight in this clause For those things shall be performed which were tolde her This is the meaning that faith geueth place to the promisses of God that they may take effecte in vs. And it is certaine that the truthe of God doeth not depend vppon the will of menne but rather that is true Rom. 3. 4. That God remaineth alwayes true althoughe all the worlde whiche is geuen to vnbeliefe and lying shoulde endeuour to weaken and hinder the same But because that vnbeleeuers are vnwoorthy to enioy the fruit of the promisses therfore the scripture teacheth that the same promisses are onely by faith made effectuall to our saluation for God offereth his benefites generally to all faith openeth her bosome to receiue the same but vnbeliefe suffereth the same to passe by that they may not once come neare vs. If Mary had ben vnbeleeuing yet that coulde not haue hindered the purpose of God but that he woulde haue perfourmed his woorke by some other meanes that he would haue liked But shee is called blessed because that by faith shee receiuing the blessing offered her made the way ready to God for the performance of his worke So againe vnbeliefe shutteth the gate against him and staieth his hand from woorking least that they should taste the comforte of saluation which disappoynt him of the glory of his power Also the relation betweene the woorde and faith is to be noted hereof we learne what it is to beleeue namely when we subscribe and consent to that which God doeth speake and doe certainly assure our selues that hee will perfourme that which he hath promised The clause From the Lorde signifieth as muche as the simple doe commonly say on the behalfe or parte of God for the promisse was brought by the Aungell but it came from GOD alone whereby wee gather that whether GOD vseth the ministerie of Aungelles or of menne yet his will is that there shall no lesse reuerence be geuen to his woorde then if he him selfe openly should appeare from heauen   Luke 1. Matthew Marke 46. Then Marie sayde my soule magnifieth the Lorde 47. And my spirite reioyceth in God my sauioure 48. For hee hathe looked on the poore degree of his seruaunte For beholde from hence foorthe shall all ages call me blessed 49. Because hee that is mightye hathe done for me great things and holy is his name 50. And his mercye is from generation to generation on them that feare him Nowe doeth hee sette downe and shewe the Songe of the holye Virgine notable and woorthy to be reported whereby it plainely appeareth howe shee excelled in the gifte of the spirite And there are three partes of this Songe for Marie with a solempne thankes geuing doeth first declare the mercie of God which shee had founde in her selfe Then in general woordes she commendeth the power iudgements of God At the length shee applieth the same to this present matter where shee speaketh of the redemption promised in times past to the Church and nowe perfourmed My soule magnifieth Here Marie declareth her thankfulnes as we sayde euen now And because that the hypocrites for the most part doe set foorth the praises of God with full mouthes and no affection of the heart therefore Marie sayth that she doth praise God euen from the innermost affection of her minde And truely they doe nothing els but prophane the holy name of God which not from their heart but with tounge onely doe declare his glory Furthermore when as these wordes Soule and Spirite are diuersly taken in the scripture yet when that they come together they doe signifie two especiall faculties of the soule for the spirit is taken for the vnderstanding and the Soule for the seat of affections That wee maye the better vnderstande the minde of the holy Virgine it is to be noted that that is put heere in the second place which in order oughte to be first for that the will of man might be stirred to praise God it is necessary that the reioycinge of the spirit should go before as Iames teacheth chap. 5. 13. Is any mery lette him sing for sorow heauines do restraine the minde
mary kept all these sayinges and pondred them in her heart 20. And the Shepheardes returned glorifiing and praising God for all that they had heard and seene as it was spoken vnto them 21. And when the eight dayes were accomplished that they should circumcise the child his name was then called Iesus which was so named of the Angel before he was conceaued in the wombe 15. After the Angelles were gone away Here is the obedience of the Shepheardes described vnto vs for when the Lord had appoynted them as witnesses of his sonne to all the world hee effectually spake to them by the Angelles least that should be forgotten which was tolde them It was not plainely and by worde commaunded them that they shoulde come to Bethlehem but because that they sufficiently vnderstoode that the counsell of God was so they make haste to Christe as at this daye when we know that Christe is shewed vnto vs to this ende that our heartes by faith might come vnto him our loytering cannot bee excused And Luke doth not in vaine declare that the Shepheards tooke counsell of their iourney assoone as the Angels were departed least we suffer as many vse the word of God to vanish away with the sound but that it may take liuely rootes in vs and thereby that it may bring foorth his fruite when it hath ceased to sound in our eares Furthermore it is to be noted that the Shepheardes doe mutually exhort one an other for it is not sufficient for euery one of them to looke to themselues excepte that also there be vsed mutuall exhortations Luke amplifieth the praise of their obedience when he saith that they made haste euen as a proÌ„ptnesse of fayth is also required of vs. VVhich the Lord hath shewed vnto vs. Very skilfully and rightly doe they ascribe that to God which they heard not but from the Angel for whome they acknowledge as the minister of God they also thinke worthy of that auctoritie as if he had put on the person of the Lord. Therefore for this cause doth the Lord call vs back often vnto himselfe least the maiestie of his word should become of no estimation in the sight of men Againe wee see here that they accompt it to bee an offence in them to neglecte that treasure shewed them of the Lorde for of that knowledge reuealed to them they argue that they must go to Bathlehem that they may see And so it behooueth euery one of vs according to the measure of his faith and vnderstanding to be prepared to follow whether as God calleth 16. They found Mary That truely was an vnseemely sight and by that onely they might haue beene driuen from Christe for what is there more vnlikely then to beleeue that hee should be king of all the people who was not accompted worthy of a meane place among the common people and to hope for the restitution and saluation of the kingdome from him who for his want pouertie was throwen out into a stable Yet Luke writeth that none of these thinges hindred the Shepheardes but that with great admiration they praysed God namely because that the glory of God was throughly fixed in their eies and the reuerence of his word printed in their mindes that whatsoeuer they mette with either infamous or contemptible in Christ they with the height of their fayth doe easily pasâ—e ouer the same Neither is there any other cause why euery of those small offences doe either hinder or turne our faith from the right course but because that we taking small hold vpon God are easily drawne hether and thither For if this one cogitation possessed all our senses that wee haue a certaine and a faythfull witnesse from heauen it were a defence strong and stable enough against all kinde of temptations and it shoulde well enough fortifie vs against all offences 17. They published abroad the thing which was tolde them Luke commendeth the fayth of the Shepheardes in that they deliuered sincerely through their handes that which they receiued from the Lord and it is profitable that the same should be witnessed for all our sakes that they might be as second Angelles for the confirming of our fayth Againe Luke teacheth that they reported that which they had heard not without profit And it is not to be doubted but that the Lord gaue effect to their word least it should be mocked or despised For the estat of the men discredited the matter and the matter it selfe might seeme to be but fabulous But the Lorde suffereth not those thinges to bee in vaine which hee enioyneth them And although this manner of working smally pleaseth the iudgement of men that the Lordes will is that his word should bee heard of poore and meane men yet it is approoued of God himselfe and vsed partly to humble the pride of flesh and partely to prooue the obedience of the fayth but that al men meruaile and no manne mooueth his foote that hee might come to Christe hereof it may be gathered that they hearing of the power of God were amased not being striken with any earnest affection of the heart wherefore this word was not so much spread abroad for their saluation as that the ignoraunce of all the people might be inexcusable 19. Mary kept all those The diligence of Marye in considering the workes of God is proposed to vs for two causes First that wee might know that the keeping of this treasure was layde vp in her heart that that which shee had layd vp with her shee might publâ—sh the same to others in time conuenient Next that all the godly might haue an example which they might followe For if wee be wise this ought to bee the especiall trauell and the chiefe studie of our life that wee might be diligent to consider the workes of God which should buylde vp our faith Furthermore the word conserue is referred to the memorie and Symballein doth else signifie to conferre as to make vp one perfect body by gathering all thinges together which agreed amongst themselues to prooue the glory of Christe And Mary could not wisely consider the value of all thinges together but by conferring some thinges with others 20. Glorifying and praising of God This also appertaineth to the common vse of our faith that the Shepheardes might certeinely know it to be the work of god And the earnest glorifying of God which is praised in theÌ„ is a certeine secrete reproofe of our sluggishnesse or rather of vnthankfulnesse for if the swathing cloutes of Christ so much preuailed amoÌ„gst them that they could rise out of the stable and cratch euen vnto heauen howe much more effectuall ought the death and resurrection of Christ be with vs that we might be lifted vp to God For Christ was not onely lift vp from the earth that he might draw al things after him but he sitteth at the right hand of the father that we which are pilgrims in this world might with our whole hearte meditate of
noted that Christ after the maner of that time spake of the sacrifices At this day our estate is vnlike yet the same doctrine remaineth that is whatsoeuer we offer vnto God is corrupt except we be at one with our brethren as much as it lyeth in vs. The scripture calleth almes Philip. 4. 18. sacrifices of a sweete sauour yet we heare out of Paule his mouth 1. Cor. 13. 2. 3. that he that bestoweth all his goodes vppon the poore is yet nothing except hee haue charitie Also God dooth not take nor acknowledge them for children excepte they againe do shew themselues to men as brethren And though Christ doth commaunde them only that haue iniuried their brethren to apply themselues to appease them yet vnder this one kinde hee sheweth howe precious brotherly concord is before God And this setteth out much more that he commaundeth to leaue the gifte before the altar as if hee shoulde haue sayde in vaine doe menne come to the Temple or offer sacrifices to GOD so longe as they are at discord with their neighbours 25. Agree with thine aduersarie Though Christ seemeth to goe further not onely to exhorte them to reconciliation which haue done iniurie to their brethren but them also which haue bene iniuried yet I thinke that he had a further regard namely that he might cut off all occasion of hatreds and discordes and shew the meanes to maintaine good will for from whence spring all iniuries but that all men are too carefull to hold their owne right that is they are giuen too much to mainteine theyr owne commoditie with the losse of other men For almost all men are blinded with a peeuishe loue of them selues so that they â—latter themselues euen in the worst causes Therefore Christ that he might preuent discordes hatreds strifes and all iniuries forbiddeth that selfe loue and commaundeth his disciples to bend themselues to moderation and equitie that parting from the extremitie of their right they might with such equitie redeeme peace and friendship It were to be wished that there should neuer fall any strife or controuersie amongst vs and surely men should neuer fall into contention or strife if there were such loue amongst them as ought to be But because that it can hardly bee brought to passe but that some strifes will arise Christ sheweth a remedie how the same may presently be ended namelye if we bridle our lustes and be readye rather to passe it ouer with our losse theÌ„ to prosecute our right with an vnappeasable rygour But christ vsed this exhortatioÌ„ diuerse times as it appeareth out of the 12. of Luke where as the sermon which he made in the mount is not set downe but an epitome gathered of diuerse sentences of Christ. VVhereby it also appeareth what it is to be in the way that is beefore thou commest to the Iudge Least thine aduersary delyuer thee to the Iudge Some expound this clause metaphoricaly that the heauenly Iudge wil deal with extremitie of law so that he will forgiue nothing at all except wee endeuour to pacifie those contentions which we haue with our neighbours But I take it simply that Christ admonisheth vs that this is profitable for vs euen amongst men For the couetous desire is often daungerous to the contentious Yet I doe not deny but that the similitude may bee aptly applyed to God that is that he shall feele iudgement without mercy that is rygorous to his brethren or bendeth himselfe wholy to contention But the Papistes are more then ridiculous which by expounding this place allegorically doe build their purgatory but there is nothing more euidente then that Christ doth speake of maintaining good will amongst men They make no religion without shame to peruerte his wordes and to drawe them to a straunge sense so that they might deceiue the vnlearned But because they are vnworthy of any long confutation I will shewe in one onely word how shamefull their ignorance is They imagine the aduersary to be the deuill and that Christe commaundeth his faythfull ones to be louing vnto him therefore that the Papistes maye finde out a purgatorie it behooueth them first to be brethren friends to the deuill It is well knowne that a quarterne is the fourth parte of a pound but in this place it is taken for a farthing or any other smal peece of money as it also appeareth out of Luke Now if I would vse cauilles I woulde here also refell the folly of the Papistes For if he that is once in purgatorie shall neuer goe out from thence vntill he haue payde the vttermost farthing it followeth that those rites which they call the suffrages of the luying for the dead are in vaine For Christ doth not admit others to make satisfaction for the release of the debter but expresly requireth of euery manne the payment of his owne debt If then their Masses and other sacrifices be vnprofitable howe hotely soeuer their fire of Purgatorie doe burne yet their Priestes and Monkes kytchens shall wax cold for which cause they haue so painefully striuen for the same Matth. 5. Mark Luke 27. Yee haue hearde that it was sayde to them â—f old time Thou shalt not commit adulterie 28. But I say vnto you that whosoeuer looketh on a woman to lust after her hath committed adultery with her already in his heart 29. VVherefore if thy right eye cause thee to offend pluck it out and cast it from thee for it is better for thee that one of thy members perishe then that thy whole body should be cast into hell 30. Also if thy right hande make thee to offende cutte it off and caste it from thee for better it is for thee that one of thy members perishe then that thy whole bodye shoulde bee caste into hell   27. Thou shalt not commit adultery Christ proceedeth in his disputation prouing that the law of God is not only a gouernour of life to fram the outward behauiour after a pollitike maner but it also requireth the perfect and whole affections of the heart But that must be remembred which I gaue warning of before Although Christ reporteth the words of the law yet it is the grosse and adulterous sense which false interpreters had gathered that he reproueth for he had said before that he came not to be a new lawgiuer but a faythfull interpreter of the law alreadie giuen And for that it might be obiected that that interpretation had coÌ„tinued long Christ expresly graunteth it but after this maner he answereth it that the long continuance of errour ought to bee no preiudice to the truth 28. Hee that looketh vpon a woman The purpose of Christ is generally to condemn the lust of the flesh Therfore he saith that they are adulterers before God not only that defile other mens wiues but they also that pollute their eyes with an vnchaste looke But it is a figuratiue kinde of speeche because that not only the eyes doe make men guiltie of adulterie
found perfect in euery respect and pure from all sinne the aunswere is ready Christ requyreth not an exact perfection wherein is no want but onely a simple affection without dissimulation from the which the Pharises to whome Christ spake were far wide For as the scripture calleth them euill and wicked which are wholly giuen to Sathan so the sincere worshippers of God though that through the infirmitie of their flewe they be compassed about with many sinnes and do grone vnder the burden are yet called good and this is the free mercy of God which vouchsafeth so honourable a title to them which aspire to goodnes 34. O generation of Vipers In this place Christ applyeth the similitude of the tree and the fruit to his present speach that he might thereby discouer the inward and secrete malice of the Scribes and this is the cause why he standeth so much in this one kind of sinne Therefore Christ inueighed bitterly against them because they bewraied by their false slanders that which was not so euident in the rest of their life It is saith he no merueile if you vomit out euil words seeing that your heart is ful of malice let not any think the reproofe to be too hard for truely he could not haue dealt more mildly with them Other sinnes deserue sharp reprehension but where vnconstant men do depraue that which is right or seeke to colour those thinges that are naught this is a wickednesse againste the which the Lorde of right shoulde thunder more vehementlye then againste other sinnes But the purpose of Christe was as occasion serued to condemne their wicked sophistrie whiche turned light into darkenesse This place therefore teacheth howe precious trueth is to the Lorde whereof hee is so sharpe a defender reuenger And I would with that this were more diligētly considered of thē which haue a wit too ready and prompt to defend al causes and set their tong on sale to vtter al forged subtil shifts But Christ especially inueigheth against them whom either ambition or enuy or other wicked desire enforceth to speak euil and where there is nothing that their consciēce misliketh Christ also was after his maner sharper against the Pharises because they were so bewitched with a false perswasion of righteousnes that a milde admonition should haue profited but litle And certeinelye except hypocrites be sharply pricked they do disdainfully despise whatsoeuer is said How can ye speake good things I haue said before that prouerbial sentenses may not be alwaies drawn to a general rule because they only shew what commeth to passe for the most part And sometimes it commeth to passe that he which is cruel with sweete alluring words shal deceiue the simple and that the subtil shal circumuent vnder the cloake of simplicitie and that he which imagineth most wickedlye shal in tongue pretend an angellike puritie yet the cōmon vse proueth that to be true which Christ here saith of the abundance of the heart the mouth speaketh As also in an old prouerb the tongue is called the Character of the mind And certeinly though the heart of man hath secrete and hidden corners and euery man dissembleth his faultes with wonderfull shifts yet the Lorde wresteth out of al mē some cōfessiō so that they bewray with their tong their desire and inward affections Also it is to be noted to what ende Christe vseth these parables for hee vpbraideth the Pharises for that they vtter in wordes the malice which they had cōceiued inwardly Further he knowing them to be sworne and obstinate enemies he took occasion of this one cauill to laye open al their life and to discredite them with the people for their credit and authoritie was too great to deceaue and to hurt Also though good speaches doe not alwaies proceede from the inward affection of the heart but only grow as men say on the outside of the lips yet this is alwaies true euil words are witnesses of an euil heart 36. Of euery idle word they shal giue an account The argument is from the lesse to the greater For if euery idle word is to be called to an accounte how shall God spare their open blasphemies and sacrilegious reproches which they vtter against the glory of God An idle word is here takē for vnprofitable which bringeth neither edifying nor fruit This seemeth too hard to many but if we consider to what vse our tongues are made we wil graunt that they are worthy to be condemned which rashly addicte and apply them to such friuolous triflles Neither is it any smal offence to abuse the time in wastinge it about vaine matters which Paul cōmaundeth vs Col. 4. 5. carefully to redeeme And sith there is no man so spare in speaking that can so wisely moderate himselfe but that he shall break out into some idle speaches so that if God should deale with vs al according to the extremitie of the law there remained nothing for vs but despaire But because the hope of our saluation is grounded vpon this that God will not enter into iudgment with vs and that of his free mercy he wil forget our sinnes which deserue innumerable deathes we doubt not but that he blotting out the guiltines of our life will also pardon the offence of vanne speach For the scripture speaking of the iudgement of God doth not ouerthrow the forgiunes of sinnes yet let no man flatter himself hereby but let euery man diligētly endeuor to bridle his tongue First that we may speake of the holy misteries of God reuerently soberly then that we may abstain from scurrilitie vaine iestings and especially from enuious euill speaking and lastly we must giue our dilygence that our speach may be seasoned with salt Col. 4. 6. 37. By thy wordes thou shalt be iustified He applyeth the common prouerb to the present cause For I doubt not but that this saying was common in the mouthes of the people that euery man shoulde either be condemned or absolued by his own confession And Christ applieth it to a sēse somwhat differing namely that the wicked speach as it is a shew of hidden malice so it suffiseth to condemne a man And the obiection which the Papistes gather by wresting this to ouerthrow the righteousnesse of fayth is a childish fancie Man is iustified by his owne words not that the speach is the cause of righteousnes for by faith we obtaine the fauour of God that he should account vs for righteous but the pure speach purgeth vs frō being found wicked in our tongue Is it not foolishly inferred of this that men should deserue a part of righteousnes before God But this place rather strengthneth our doctrine For though Christ entreateth not of the cause of our righteousnes yet the contrarietie betweene the two words declareth what this word to iustifie signifieth It seemeth absurd to the Papistes that we say that man is iustified by faith for they expound it to be made and to be righteous in deede and
bring foorth fruite euery where because it doeth not alwayes fall vppon frutefull and good grounde He rehearseth foure sortes of hearers of whiche the first receiue no seede The seconde sort seeme to receiue seede but so that it taketh no roote to liue by in the third sort the corne is choaked so there remaineth a fourth part which bringeth foorth fruit Not that of foure hearers one or tenne of fortie do embrace the doctrine and bring foorth fruite for it was not the purpose of Christ to appoynt a certain definite number nor to deuide them of whom he spake into equall portions but that there is not alwaies one and the same encrease of faith where the word is sowed but sometime in more aboundance sometime in lesse he onely teacheth them that through diuers faultes the seede of life pearisheth in many in whome it either presently corrupteth or wythereth or by little and little degenerateth But that we may profite the better by this admonition it is to be noted that he maketh no mention of the despisers which doe openly withstand the word but they only are noted here in whom there seemeth to be some aptnesse to be taught But if the greater part of these doeth vanishe away what shall become of the rest of the worlde from whome the doctrine of saluation is openly debarred Nowe I wil come to the perticular poyntes 19. VVhen soeuer a manne heareth the woorde of the kingdome and vnderstandeth i◠not First he maketh mention of barren and hard groundes which receiue not the sede inwardly because their hearts are not prepared Such he cōpareth to hard and dry earth which is in the common hi◠way which by continuall treading vppon becommeth hard as pauement I woulde we had not so many of this sort at this day as we haue which thoughe they offer themselues to heare yet they stande as menne amased and feele no taste of it at all and to speake in fewe woordes they differ little from blockes or stones wherefore it is no maruell if they vanishe altogether away Christe sayeth that the woorde was sowen in their hearts whiche though it be an improper speache yet is it not without reason for the sinne and wickednesse of menne taketh not away the nature from the woorde but it retaineth still the force of seede And that is diligently to be noted least we should thinke that the graces of God lost their forces though they be not effectuall in vs. For in respecte of God the woorde is sowed in their hearts but the hearts of all doe not receiue with meekenesse that which is graffed in them as Iames exhorteth 1. 21. The Gospell therefore is alwayes in power a frutefull seede but not in deede In Luke it is added that the deuill taketh away the sede out of their hearts least they beleeuing shoulde be saued VVhereby we gather that as hungry birdes behaue themselues in seedes time so assoone as the doctrine is deliuered this enemie of our saluation is present and laboureth by violence to take the same away before it canne take moysture and bringe foorth fruite This also is no small praise of faith in that it is called the cause of our saluation 20. Hee that receiued seede in the stonie grounde This sorte differeth from the former for the temporall faith or faith for a season as a conceiuing of seede promiseth some fruite at the beginning but their hearts are not so well and throughly brought in order as may suffice to giue continuall nourishment to the same Of this sorte of menne also we see too many at this day whiche doe greedely embrace the Gospel which shortly after doe waxe faint because there is no liuely affection in them to strengthen and continue them in constancie VVherefore let euery man examine himselfe throughly least his hastinesse which giueth a great shew speedily vanish as men say as a flame of stubble For except the woorde doe throughly pearce the whole heart and take deepe rootes in the same the faith cannot haue continuall moysture to maintaine the same to continue This readinesse is worthy to be praised in that they receiue the woorde of God assoone as it is vttered and that without delay and with ioy yet we must know that it is to no purpose vntil that faith shall gather a perfect strength least it wither in the first springing As for example Christ sayeth that they which are such are offended with the trouble of persecution And certainly as the barrennesse of the grounde is tried by the heat of the sunne so persecution and affliction discouereth their vanitie which are lightly touched I know not with what affection and are not well endued with an earnest desire of godlinesse Such are called by Mathew and Marke temporisers not onely because they professing thēselues to be Christes disciples for a time and after fall away into temptation but because they seeme also to themselues to haue a true faith and therefore in Luke Christ sayth that they beleeue for a time because that honour which they giue to the gospell is like to faith Yet notwithstandinge it is to be noted that they are not truely regenerate with incorruptible seede whiche neuer fadeth as Peter teacheth 1. Pet. 1. 4. for that saying of Isaias 40. 8. The word of our God shall stande for euer is fulfilled in the hearts of the faithfull in whom the trueth of God once setled neuer fadeth away but flourisheth euen to the ende Yet they which doe louingly and with some reuerence receiue the woord of God they do beleue after a sort because they differ from the vnbeleeuers which either will not giue credite to God when he speaketh or despise his worde Onely let vs knowe that none are partakers of true faith but they which being sealed with the spirit of adoption doe call God father from their heart Also as that spirite is neuer extinguished so it is impossible that the faith which it hath once engraued in the hearts of the godly should vanish away and pearish 22. He that receiueth the seede among thornes In the thirde place he rehearseth them which were inwardly apt to nourish the seede sowen if they suffered not the same otherwise to bee corrupted and spoyled Christe compareth the pleasures of the wolrde as euill desires couetousnesse and other affections of the flesh to thornes Though Mathew onely mentioneth the cares of the worlde with couetousnesse but the meaning is all one for vnder this word is comprehended the baites of pleasures wherof Luke maketh mention and all kinde of euill desire For as thornes and other noysome weedes doe choake vppe the corne which woulde otherwise prosper and growe vppe so the wicked affections of the fleshe preuaile in the hearts of menne and ouergrowe the faith so that they ouerwhelme the force of the heauenly doctrine which is not yet ripe And though the euill desires doe possesse the heart of man before the woorde of the Lorde make any shewe there yet they
profit by it though it dooth not yet appeare And with this perswasion let vs striue with our impatience so that a longer delay may not hinder the course of praier 7. Shall not God auenge his elect That Iudge which Christ describeth to vs to be altogeather without mercy as one which had not only hardned himselfe in the sight of God but hauing caste of all shame had no care of his same opened his eyes at length to the miseries of the widow it is not to be doubted but that the faythfull shall feele at the least the same commodity so that they cease not to be instant with God But iâ— is to be noted while Christ applieth the similitude to his purpose he maketh not GOD lyke to the wicked and vnkinde iudge but he noteth a farre diuerse cause why he differreth his faithfull ones and delaieth them for a long season and doth not indeede reach his hand presentlye vnto them to witte because he is long suffering VVherfore if God wincketh at our iniuries longer then he would let vs know that hee doth it of his fatherly wisdome that he might exercise vs to patience and a delaying of punishment for a time is not a setting of sinnes free for euer And that he promiseth that God will aduenge quicklye ought to be referred to his prouidence for as we are too rash hastie so he commeth not tyme enough to helpe as our flesh imagineth But if it were lawfull to enter into his counsell wee should know that his helpe is ready and at hand as neede requireth and that it slacketh not the space of a moment but is ready at all seasons Yet it is demaunded how Christ should instruct his Disciples to pray for vengeaunce who otherwhere teacheth his Disciples to blesse and to pray for their persecutours I aunswere Christe speaketh heere of vengeaunce as hee derogateth nothinge from his doctrine God saieth that he will be the auenger of the faythfull not that hee would giue the raynes at lybertie to the affections of the fleshe but that he myght perswade them that theyr saluation is deare and pretious vnto him also by this meanes he byddeth them to trust in his defence If without hatred and free and cleare from wicked desire of reuenge they with a right ordred motion of the spirit craue the helpe of GOD their prayer shall be holy and lawfull and shall be heard of God himselfe But because nothing is more hard then to caste off wicked affections the Lord is to be required that he would direct and gouerne our heartes by his spirit that we may so conceaue pure and right praiers so it shall come to passe that we may rightly call vpon God the auenger he being praid vnto wil aunswere vs. 8. VVhen the sonne of manne commeth Christe in this sentence declareth that it is no meruaile if menne doe consume away in theyr euylles to witte because they neglect the true remedie But his will was to meete with an offence which wee do dayly conceaue of the vyle confounding of all thinges Vnfaythfulnesse cruelty deceites fraudes violence no regarde of equitie shamelesnesse doe abound euery where the oppressed poore doe sigh the innocentes are proudly and despitefully vexed yet God seemeth to sleepe in the mean season in heauen hereof it commeth to passe that flesh imagineth a blynd gouernment of fortune But Christ here declareth that menne of iustice are lefte destitute of the heauenlye helpe in confidence whereof they neyther know nor wyll repose them selues For it is not meete they should bee holpe of God which grudging inwardly haue no regard of his prouidence But Christe dooth expresly foretell that there should be vnbeleeuers euery where from his ascention into heauen vnto hys returne agayne by these wordes declaringe that if the Redeemer shoulde not appeare so speedilye menne shoulde feele the wante beecause no manne almoste woulde looke or haue regarde to him And I would to GOD the effecte of this prophesie were not too euident but experience teacheth though the worlde should bee ouerwhelmed and oppressed with a great heape of euyls yet there can scarse be founde a litle sparke of faith in a fewe Others doe take the worde fayth for integritie but the former sense dooth better agree with the text Matth. Mark Luke 18.   9. Hee spake also this parable vnto certeine which trusted in themselues that they were iust and despised others 10. Two menne wâ—nte vppe into the Temple to praye the one a Pharisee the other a Publycan 11. The Pharisee stoode and prayed thus with him selfe O God I thanke thee that I am not as other men extortioners vniust adulterers or euen as this Publican 12. I fast twise a weeke I giue tyeth of al that euer I possesse 13. But the Publican standing a farre off woulde not lyft vp so much as his eyes to heauen but smote his brest saying O God be mercifull vnto mee a sinner 14. I tell you this man departed to his house iustified rather then the other for euerye manne that exalteth himselfe shal be brought low and hee that humbleth himselfe shal be exalted Christ now giueth commaundement of an other vertue which is necessary in true prayer that the faythfull come not into the presence of God except they doe humbly and simply submitte themselues There is not a more deadly disease then arrogancy which yet is so throughly fastened and setled in the bones and marow of vs all that it can scarce be driuen away and rooted out by any remedies And it is woonder that men are so deceiued that they dare set vp themselues agaynst God and boaste of theyr merites with him For though ambition bewitcheth vs amongst men yet when wee come before God it becommeth vs to forget all our vaine confidence but euery man thinketh that he hath humbled himselfe sufficiently if onely in hypocrisie he hath prayd for forgiuenesse Hereby we learne how necessary this admonition of the Lord is Furthermore Christ reproueth two vices which he purposed to condemne wicked trust in our selues and pride in condemning our brethreÌ„ which do spring one of an other for whosoeuer deceiueth himself with vaine confidence it cannot be but that he shuld lift vp himself aboue the brethren neither is it any meruaile for how should it be that hee should not despise his equals which in his pride lifteth vp himselfe against God And whosoeuer is puft vp with a trust of himself purposely maketh battell against God who is reconciled to vs onelye by denying our selues while we being without al hope of our owne power vertue and righteousnes do repose our selues in his onely mercy 10. Two men Christ compareth two men togeather which do both pretend the exercise of religion in praying yet they two seeme too much vnlike For the pharisee hauing an outward holynes comming to God commendeth his lyfe and commeth to offer the sacrifice of prayse as it were in his owne right But the Publycan as a man
the Church renued by the grace of Christ a graft planted by the Lorde Further for that saluation commeth only of Gods election it is necessary that the reprobate do perish by what meanes soeuer it be done not that God will destroy the innocent and them that are without fault but because they of their owne malice do turne to their owne destruction whatsoeuer is offred them though it be wholsom So it commeth to passe that the Gospell to them that willinglye perishe is a sauour of death to death as Paul witnesseth 2. Cor. 2. 16. For though it be proposed vnto all men for saluation yet it bringeth not foorth this fruit but in the elect Also it is the part of a faithfull and good teacher so to temper whatsoeuer hee bringeth forth that it may profit all men but how ofte soeuer it falleth out otherwise let vs comfort our selues with this aunswere of Christe And the similitude doth notably expresse the cause of the destructiō not to be in the doctrne but the reprobate which haue no roote in God hauing the doctrine set before them doe vomitte out their hidden poyson that they might bring with haste that death vppon themselues to the which they were before appoynted Note that Christ specially meaneth the hypocrits which for a time seeme to be planted as the good trees for the Epicures which are notorious for their grosse and infamous contēpt of God are not properly said to be like to trees but they in whom some vaine shew of godlines shineth Such were the Scribes which were alofte in the Church of God no otherwise then the Ceders in Libanon so that their falling away might seeme the more absurd Further where Christ might haue saide that they doe worthily perish which do vnworthily refuse their saluation he goeth deeper and denyeth that any man canne alwaies stand excepte his saluation bee established in Gods election In which words he plainly sheweth that the first beginning of our saluatiō commeth of that grace wherein God chose vs vnto himself for his children before we were created 14. Let them alone He saith that they are vnworthy that there should any account be had of them therfore that there is no cause why their offence should much moue vs. From hence was gathered that old distinctiō of auoyding offences which must be regarded least offence be giuen to the weak but if any stubborn or malitious wicked person shoulde take offēce that is not to be regarded for if we would satisfie the frowardnes of al mē it wer necessary that Christ who is the rock of offence shuld be buried Therfore it is conuenient to know the difference beetweene the weak which being offēded by ignorance do presently apply thēselues to be cured the proud and froward which take offences least the weake be troubled through our fault But wheras the wicked wil frowardly be troubled let vs without regard go through the midst of offences For he that spareth not the weak brethren treadeth them as it were vnder his feete to whom we are cōmanded to reach our hand but it were not cōuenient to regard others into whose offences it is necessary to fall if wee desire to hold a right course Further where vnder pretence of offence it commeth to passe to those menne to be alienated and to fall away from Christ they must be let alone least they draw vs away with them They are blinde leaders of the blinde Christ declareth that they shall miserably pearish who soeuer wil bend themselues hither and thither after their pleasure for when they will stumble in the plaine way it doeth heereby appeare that they are willingly blinde Nowe to what purpose should any manne suffer himselfe to be gouerned by them except that he would fall into the same pitte And Christe which sunne of righteousnesse shineth to vs by the light of the Gospell not onely sheweth vs the way but wil haue the same preferred of vs not without cause calleth his Disciples backe from that slouthfulnesse least for the fauour of blind menne they should wander as it were in darkenesse Hereof we doe also gather that they all are inexcusable which vnder pretence of simplicitie or modestie doe deliuer themselues to be deceiued and to be snared in errours Luke in rehearsing this sentence noteth no circumstance but generally sayeth that Christ vsed this similitude as he mētioning many sayings of Christ sheweth not to what purpose they were spoken And it might also haue bene that Christe spake this same thing oftner yet I thought good to set it down in this place because that other wher there is not an apter place and Luke declareth not the time when it was spoken 15. Peter answeareth Because the disciples doe bewray ouermuch rudenesse Christ doeth correcte and reprooue them and worthily for that they were as yet without vnderstandinge yet hee ceaseth not to be theyr teacher That which Mathew by name doeth attribute to Peter Marke reporteth that it was in the same sence demaunded of all of them that is euident by the answear of Christ where not only the ignorance of Peter but of them all togither is reproued And the summe of it is that men are not defiled with meates but they haue the filthinesse of sinnes shutte vppe within them which doe openly breake foorth into dedes works If any manne doe obiecte the intemperancie of feeding to be an vnclennesse it is easily answeared for Christ speaketh not but of the natiue and lawfull vse of those things which God hath made subiect vnto vs. To eat and to drinke is of it selfe a thing free and indifferent if any corruption falleth out in the same it springeth from man himselfe and ought therefore to be accounted as an inward thing and not an outward 19. For out of the heart come euil thoughtes Heereby we gather that which I gaue warning of before that the woorde mouthe was first vsed heere of Christ by reason of the circumstance of the present place but nowe there is no mention of the mouth but it is onely sayde that from the heart of man proceedeth what soeuer is vncleane and it doeth defile with the filthinesse of the same Marke differeth in this from Mathewe in that hee reckeneth vp many sinnes as euill thoughtes wicked desires which some translate couetousnesse I had rather take the same generally In like maner deceit and intemperancie and those which doe thereafter follow but though the maner of speache is improper it is sufficient to hold the meaning of Christ that all vices doe proceede out of the euill and corrupt affections of the heart It is vnproperly sayd that the euill eye proceedeth of the heart yet in the matter it selfe there is nothing that is either absurd or doubtfull for that the vncleane heart defileth the eyes so as they become the seruaunts or instruments of euil lustes Neither yet doth Christ restraine euery thing that is euill in man to manifest sinnes but that he might
Churche that y e hotchpotch coÌ„pounded of so many corrupt inuentions and infected with so many feignings of superstitions doeth much differ from sincere faith But they shall neuer bring to passe with their furious wantonnesse but that the truth which wee haue so often and so soundly testified shall at length haue the vpper hande In like sort the Pharisees did take a maxime against Christ which the people did approue that hee was not of God whosoeuer did not keepe the Sabboth day but they did vniustlie and falsely obiect that a worke of God was the breaking of the Sabboth day 16 How can a man that is a sinner A sinner is taken in this place as in many other places for a wicked person and contemner of God VVherfore doeth your master eate with publicanes and sinners that is with wicked and vngodly men whose wickednesse is openly knowen For the enemies of Christ did gather by the breaking of the Sabboth that he was a profane man and one that was voide of all religion On the other side those that be indifferent and iudge more iustly do think that hee is a godly and religious man because he was furnished with excellent power of God to worke myracles Although this argument seemeth to be scarse strong enough For God doth promise that euen the false Prophetes shall sometimes worke myracles and we know that Satan doth imitate the workes of God like an Ape that he may deceiuâ— those that do not take heede Yea Tranquillus reporteth that when Vespasian was in Alexandria and did sit in the midst of the market place to giue iudgement he was requested by a blinde man that he woulde annoynt his eyes with his spittle and that Sâ—rapis had shewed him this remedie in sleepe Vespasian because he would not rashly set himselfe to bee mocked of all men could hardly and with much adoe be perswaded to doe this yet when as his friendes were very importunate vpon him he granted the blind man his request and so his eyes were opened sodainly VVho will therefore reckon Vespasian amongest the seruants of God or adorne him with the praise of godlinesse I answere that amongest the godly and suche as feare God myracles are vndoubted marks of the power of the holy Ghost but that it commeth to passe by the iust iudgement of God that Satan doth deceiue the vnbeleeuers with false myracles as it were with delusions I thinke that that is no lie which I did of late recite out of Suetonius but I doe rather ascribe this vnto the iust vengeance of God that seeing that the Iewes did contemne so many and suche excellent myracles of Chirste they were at length deliuered into the handes of Satan according as they had deserued For they should haue gone forward in the pure worship of God by the myracles of Christ they should haue been confirmed in the doctrin of the law haue risen vp vnto the Messias himselfe who was the ende of the lawe And trulie Christ did manifestly testifie by giuing sight to the blinde that hee was the Messias Are not those men which refuse to acknowledge God in his workes seeing they doe not only through sluggishnesse but also through malicious contempt refuse him worthie to be giuen ouer of God vnto the subtiltie of Satan Therefore let vs remember that we must seeke God with the sincere affection of the hearte that hee may reueale himselfe vnto vs by the power of his spirite that wee must obediently heare his worde that he may decipher out the true Prophetes by no deceiuing myracles So shall it come to passe that myracles shall profite vs and wee shall not bee subiect to the seducinges of Satan As touching these men although they doe well in this that they speake reuerently of the myracles wherein the power of God appeareth yet doe they not bring a reason strong enough to prooue that Christ is to bee accounted a Prophete of God Neither yet would the Euangelist haue their answere to bee accounted an Oracle hee doth only bring to light the wicked stubbornenesse of the enemies of Christ who catching at somewhat maliciously wherewith they may finde fault being admonished they doe no whytte yeelde And there was a dissention amongest them Dissention is the worst most hurtfull euill that is in the Church how is it then that Christe doeth sowe matter of discorde euen amongest the very Doctors of the Church VVe may easily answere that the onely intent and purpose of Christe was to bring all men vnto God the father stretching out his hand as it were But the dissention did arise and proceede from their wickednesse who had no desire to come vnto God Therefore they doe as it were cut the church in peeces by diuision whosoeuer will not obey the truth of God But it is better that men doe disagree amongest themselues then that they should all fall away together with one consent froÌ„ godlinesse Therfore so often as dissention appeareth wee must alwaies consider whence it springeth 17 They say vnto him that had beene blinde The more diligently they enquire the more mightily doth the truth of GOD shewe it selfe For they do as if a man would quench a flame with his blowing Therfore so often as wee see the wicked assay all thinges that they may at length â—ppresse the trueth of God there is no cause why we should be afraid or be too carefull for the euent because they shall doe nothing els by this meanes but kindle the light thereof Furthermore in that they demaund of the blinde man what hee thinketh it is not therfore because they passe for his iudgement or set an heyre by it but because they hope that the man being striken with feare will answere according as they woulde haue him In which point the Lord deceiueth them For truly seeing that a man of the common sort setting nought by theyr threatnings doth boldly affirme that Christe is a Prophete the grace of God is to be thanked for this so that boldnesse is as it were an other myracle And if sobeit hee confessed so couragiously and freely that Christ was a Prophete who did not as yet vnderstand that he was the sonne of God how shamefull is their vnbelief who being discouraged with feare doe either denie him or keepe silence when as they know that he sitteth at the right hand of God the father and that he shal come thence to iudge the whole world Therefore seeing that this blind man did not choake a small sparkle of knowledge wee must endeuour that there may a free and perfect confession shine againe from that perfecte brightnesse which hath shined into our heartes 18 Therefore the Iewes beleeued not him that he had been blind and had receyued his sight vntyll they called the parents of him that had receiued his sight 19 And they asked them saying Is this your sonne who you say was borne blind therfore how doth he now see 20 His parents answered them saying we know
that hauing had such excercises from their childhood they doe either refuse or els neglect the redeemer promised them frō the beginning But this hath been a common vice almost in all ages that men doe so much the more boldly despice God the nigher more familiarly he offereth himselfe vnto them But there was greater zeale and feruentnesse in the other who hauing left their houses were come together to celebrate the feast day so that they enquired diligently after Christ whēas they heare y t he commeth into the Citie they goe out to meete him and to welcom him Questionles they were raised vp to meet him in such sort by y e secret instinct of the spirit VVe do not reade that this was done before but as earthly princes do call their subiects vnto them by the sounde of a Trumpet or the voyce of a Cryer when they take possession of their kingdomes so Christe gathered together this people by the vehement motion of his spirit that they might salute him as a king VVhen as the multitude would haue made him a king in the wildernes he withdrew himself priuily into the moūtaine for at that time they thought vpon no other kingdome saue only such a one during which they might haue their bellyes well filled lyke brute beastes Therfore Christe coulde not yeeld vnto their foolish and disordered desire vnlesse he would deny himselfe and cast off that function which was enioyned him by the father But he doth now chaleng such a kingdome as hee had receiued of his father I confesse indeede that the common people which went out to meete him did not throghly know the nature of this kingdome but Christe had respect vnto the time to come Neuerthelesse he suffered them to doe nothing but that which did agree with the spiritual kingdome 14. Boughes of palme trees and they went out to meet him The Palme tree was a token of victory and peace amongst the menne of olde but they were also woonte to vse braunches of Palme trees when they did asscribe the empyre vnto any or humbly craue pardon of one that was a conqueror Notwithstanding it seemeth that these menne tooke braunches of Palme trees in their handes as a token of mirth and ioy seeinge they did entertaine a new king They cryed Hosanna By this woorde they did testifie that they did acknowledge that Messias in Iesus Christe whoe was promised in tymes past to the fathers and at whose hands they were to hope for redemption and saluation For the hundred and eighteenth Psalme out of which this crye is taken was made touchinge the Messias to this ende that all the Saintes might feruentlye with continuall petitions desire his comming and receiue him with great reuerence when hee was reuealed and giuen Therefore it is like to bee true yea truelye it may be gathered that this prayer was aunciente euery where amongst the Iewes and so consequentlye that it was in euerye mannes mouth Therefore these menne wished well vnto Christe the spirite of GOD goinge beefore theyr woordes and they were chosen as cryers to make it knowne that the Messias was come This woord Hesanna being compounded of two Hebrew wordes signifieth asmuch as Saue or make safe I pray thee The Hebritians pronounce it after another sorte namely Hosiah-na but it is an vsuall thinge for the pronunciation to be corrupted so often as wordes are translated into another tongue Notwithstanding although the Euangelists wrote in Greeke yet retained they the Hebrewe worde to the end they might the better declare that the multitude did vse a solemne forme of praier which was first delyuered by Dauid and receiued continually from time to time amongst the people of God and was sanctified peculyerly vnto that end and vse that they might blesse the kingdome of Christ. To the same end tendeth that which followeth immediately Blessèd is he that commeth in the name of the Lord. For this is also an happy prayer for the ioyfull and prosperous successe of that kingdom whereupon the felicity and restoring of the Church of God did depende But because Dauid seemeth rather to speake of himselfe then of Christ in that Psalme we must resolue this doubt first of all Neyther is it any hard thing to do for wee know to what end the kingdome was established with Dauid and hys posteritie namely that it might be as it were a certeine entraunce into that eternall kingdome which was to bee manifested at the appoynted time Neither was it for Dauid to stay in himselfe and the Lorde doth euer now and then turne the eies of al the godly vnto some other by the prophets For whatsoeuer Dauid did say of himselfe it is referred for good causes vnto that king which shuld arise according to the promise of his seede to be a Redeemer Hence haue we to gather a profitable admonition For if we be members of the Church the Lord dooth stirre vs vppe euen at this day vnto that self same desire wherewith he would haue the faithfull to bee moued vnder the lawe namelye with all our hearte to wish that the kingdome of Christ may flourish and haue good successe and not that onelye but that by prayer wee doe testifie this and to the end we may be the more encouraged to pray wee must note that he setteth downe the woordes which we shall vse VVoe bee therefore vnto our sluggishnes if we doe either extinguish with our coldnes or choake with our luke warmnes that feruentnes which God stirreth vppe In the meane season let vs know that our prayers shall not bee in vaine whiche we make through Gods direction and instruction Onely let vs not be sluggish or weary in asking he wil be a faithfull gouernor of this kingdome that hee may defend the same by his inuincible power and ayde The maiesty thereof will continue and stande though we do cease but in that it doth not florish so gorgiously oftentimes as it ought but doth rather decay as we see at this day horrible scattering abroad and disorder yea wastenesse of the same it is certeine that that happeneth throgh our sinnes And in that there appeareth verye small or almost no restoring therof or at least that it goeth but slowly forward let vs impute that vnto our slouthfulnesse VVee craue daylye of God that his kingdome may come but scarse one of an hundreth beggeth this in earnest feruently Therefore we are iustly depriued of that blessing of God which we cannot aforde to aske Moreouer we are taught by this word that it is God alone that saueth and defendeth his Church neither doth he challeng or commaunde any thing to be attributed vnto him saue that which is his owne Therefore when as hauing our tongues by him directed we craue that he wil preserue Christ his kingdome wee confesse that God himselfe is the onelye authour of safety that this kingdome may stande in his estate He vseth in this thing mens diligence yet such as he hath framed
blinded their eies This place is taken out of the sixt chapter of Iesaias where the Lorde telleth the Prophet by times that his paynes which he shall bestow in teaching shall haue no further fruit saue onely that the people shall be made worse Therefore he saith first Go and tel this people In hearing heare ye and heare not As if he should say I send thee to speake vnto those that are deaffe Afterwarde hee addeth Make blinde the heart of this people c. In which wordes he giueth vs to vnderstand that he appointeth his worde to be a punishment vnto the reprobate to the end their blindnes may be made the thicker thereby and they may be the deeper drowned in darkenes It is an horrible iudgmēt of God when as he doth so ouerwhelme the mindes of menne with the light of his doctrine that they are depriued of all vnderstanding◠yea when as he bringeth darknes vppon them by their onely lyght Furthermore we must note that that is a thing which befalleth the woorde of God accidentally that it doth blinde menne For there is nothing more vnconuenient then that trueth should differ nothing from lyinge that the bread of life shuld become deadly poyson and that the disease shuld be encreased with the medicine But that is to be imputed vnto the wickednes of man which turneth life into death Furthermore wee must note that the Lord doth sometime make mens mindes blinde himselfe when as he depriueth them of iudgement and vnderstanding somtimes by Sathan and the false Prophetes when as hee maketh them foolyshe through their iuglinges and somtimes also by his ministers when as the doctrine of saluation is vnto them hurtfull and deadly But so that the Prophets doe apply themselues diligently in their function and commit the fruit of their labor vnto the lord althogh it fal not out as they wold wish they must not faint and faile Let this be rather sufficient for them that they know that God alloweth their labour although it be vnprofitable to men yea that that smell of doctrine whiche the wicked make deadly to themselues is good and sweete to God as Paule doth testifie 2. Cor. 2. 15. The heart is sometimes taken in the scripture for the place and seate of the affections but in this place as in manye other by thys word is meant the intellectiue part of the soule as they call it In lyke sorte Moses saieth Deut. 29. 4. The Lord hath not giuen thee an hearte to vnderstand That they may not see with their eyes Let vs remember that the Prophet speaketh of the vnbeleeuers who hadde now already refused the grace of God It is certeine that all menne are such by nature vnlesse the Lorde did frame those whom he hath chosen vnto his obedience therfore the condition of men is lyke and indifferent from the beginning but after that the wicked rebelled against GOD of their owne accorde and through their own wickednes this vengeaunce taketh place that beeing cast into a reprobate sense they cease not to runne more more into their owne destruction Therefore in that the Lorde will not haue them to be conuerted it floweth from their fault because they themselues were vnto themselues the authours of dispayre By these words of the Prophet wee are taught briefly after what sort we beginne to turne vnto God namelye when as he lighteneth our heartes which must needes bee turned away from him so long as they are ouerwhelmed with the darknesse of Sathan On the other side such is the force of the diuine light that it pulleth vs vnto it and transformeth vs into the image of God The fruite of the conuersion is added which is healing By which woord the Prophet meaneth prosperous estate the blessing of God and consequentlye deliuerance out of al miseries which procede from the wrath of God Now if this befal the reprobate contrary to the nature of the word we muste mark the opposition of the contrary vse namely that the woord is preached vnto vs to that end that it may illuminate vs so that we may know God aright that it may turne vs vnto God and reconcile vs vnto him to the end we may be blessed and happy 41. These thinges saieth Iesaies Least the readers should thinke that this testimony is cited out of season Iohn telleth them plainely that the Prophet was not a teacher for one age onely but that the glory of Christe was rather reuealed vnto him that hee might beare witnesse of those thinges which should happen in the time of his reigne For to what end serued the propheticall reuelations saue only that they might deliuer as it were with their handes that which they hadde receiued of GOD. The Euangeliste taketh this for a thing which all menne doe graunte that Iesaias saw the glory of Christe whence he gathereth that hee applyed his doctrine vnto the estate of that kyngdome whiche shoulde bee 42. Notwithstanding many euen of the rulers beleeued in him but they did not confesse because of the Pharises least they should be cast out off the Synagogue 43. For they loued the glory of men more then the glory of God 44. But Iesus cried and said he that beleeueth in me beleeueth not in me but in him that sent me 45. And he that seeth me seeth him that sent me 46. I came as a light into the world to the end that euery one that beleeueth in me may not abide in darknes 42. Notwithstanding Seeinge that the Iewes didde so frowardlye reiecte Christe with so confused a noyse and fearcenesse it myght seeme that they hadde all conspired together Notwithstandinge the Euangeliste saieth that euen in the middest of so great maddenesse of the nation there were many that were well minded This is an example of the grace of God worthy to bee remembred for impiety after it hath once gotten the vpper hande it is a certeine vniuersall plague which infecteth all the partes of the body with the infection thereof Therefore it is a singuler gift of God when as some remaine sounde in the middeste of a people that was so corrupt Although the same grace of God appeareth euen at this daye in the world for how much soeuer vngodlynesse and the contempt of God doe rage euery where and an infinite companye doe endeuour vtterly to banish the doctrine of the Gospel yet it findeth many bie places where to rest whereby it commeth to passe that fayth hath as it were her resting places least shee should be quite banished out of the world The woorde euen is of great force for the Gospell was so deadlye hated amongst the rulers that it is an vncredible thinge that anye one shuld be found there whiche was so faythfull so much the more was the power of the spirit to be wondred at which pearced in thyther where there was no entraunce Although this was not the faulte of one age onely that the rulers were stubborne rebellious against Christe for honor
immediately when I wil not speake with you any more figuratiuely Truely the spirit taught the Apostles nothing else saue those thinges which they had heard from Christ this own mouth but wheÌ„ as he shed forth his bright beames vpon their hearts hee did so driue away their darknes that hearing Christ speake as it were after a new fashion they did easily vnderstand what he meant VVhen as he saith that he wil tel them of the father he teacheth that this is the drifte of his doctrine that he may bring vs vnto God in whom is placed perfect felicitie But there remaineth one question how he saith in an other place that it is graunted to the discipls to know the misteries of y e kingdoÌ„ of god vnto whoÌ„ he coÌ„fesseth he spak darkly in prouerbs for there that is Mat. 13. 11 he putteth a difference betweene them and the rest of the common people that he speaketh vnto the common people in parables I aunswere there was not so great ignoraunce in the disciples but that they did lightlye taste what their Maister meant So that he separateth them froÌ„ the flock of the blind not without cause He saieth now that his word hath bene hitherto allegoricall vnto them in respecte of that manifest light of vnderstanding which he would giue them shortly by the grace of his spirite Therefore both these thinges are true that they did far passe those vnto whom the woord of the Gospel was vnsauerie and that they were but young beginners in respect of the new wisdome which the spirite brought them 26. In that houre He repeateth the cause againe why the celestial treasures shall be opened then so liberally to witte because they shall aske in the name of Christ whatsoeuer they shall haue neede of and GOD will deny nothing which shal be asked in his sons name But there seemeth to be some disagreement in the words For Christ addeth immedidiately after that it shal be superfluous that he should aske the father But to what end serueth it to pray in his name vnlesse he take vpon him the office of a patrone And 1. Ion. 2. 1. he calleth him our Aduocate Furthermore Paule doth testifie Rom. 8. 32. that he maketh intercession for vs now The authour of the Epistle to the Hebrewes confirmeth the self same thing 7. 25. I aunswere that Christ dooth not simply deny in this place that he is an intercessour but his onely meaning is this that the father shal be so inclined towarde the disciples that he shall willinglye and readily giue them whatsoeuer they shall pray for The father saieth he shall meete you and for his infinite loue towarde you shall preuente your patrone whoe shoulde otherwise speake for you And when as Christ is said to make intercession for vs vnto the father let vs imagine no carnall thing of him as if falling down at the fathers knees hee didde humbly pray for vs but the power of his sacrifice whereby hee once reconciled God vnto vs being alway greene and effectual the bloud wherwith he purged our sins the obedieÌ„ce which he perfourmed are a continual intercession made for vs. This is a notable place whereby wee are taught that we haue the heart of God so soone as we haue set the name of his sonne against him 27. Because you haue loued me VVe are taught by these words that this is the onely hand of our coniunction with GOD if we be ioyned vnto Christ. And we are ioyned by a faith not feigned but such as proceedeth from a sincere affection which he signifieth by this woord loue For there is no man that beleeueth in Christ purely saue he that loueth imbraceth him with his whole heart VVherefore he did well expresse the force and nature of faith by this word But if sobeâ—t God beginne to loue vs then after that we haue loued Christ it followeth that the beeginning of our saluation is of our selues because we preuent the grace of God But very many testimonies of the scripture are against this opinioÌ„ and sentence The promise of God is I wil make them loue me And 1. Ioh. 4. 10. he saith not that we loued him first It were superfluous to gather any more places because there is nothing more certeine theÌ„ this doctrine that the Lord calleth those thinges which are not that he rayseth vp the dead that he adioyneth himsel vnto strangers that he maketh fleshy harts of stony harts that he appeareth vnto those that seeke him not I answere that men if they be of the number of the elect are beloued of god before their calling after an hiddeÌ„ maner who loueth al his before they are created but because they are not as yet reconciled they are worthily couÌ„ted Gods enemies as Paul saith Ro. 5 10. After this sort we are said in this place to be loued of god when as we loue Christ because we haue a pledge of his fatherly loue of whom we were afraid before as of a seuere iudge which hated vs. 28. I came out from the father This speach setteth forth vnto vs Christ his diuine power for our faith shuld not be firmly fixed in him vnlesse it did lay hold vpon his diuine power For his death resurrection which are two pillers of faith should helpe vs litle or nothing vnlesse his heauenly power were annexed thereunto Now we vnderstand how we ought to imbrace Christ to witte that our faith doe weigh and consider the purpose and power of God by whose hand he is offered vnto vs. Neither must we take this coldly that he came out from God but we must know also to what end and wherefore he came out to wit that he might be vnto vs wisdome sanctification righteousnesse and redemption In the second member whiche he added by by is noted the perpetuitie or continuance of his power For the Disciple might think that that was a temporall benefite that their master was sent to be the redeemer of the worlde Therfore he said that he returned vnto the father to the ende they may bee fully persuaded that none of those good thinges doe fall away by his departure which he hath brought because he powreth out the force and effect of his resurrection out of his heauenly glory Therefore he left the world when as he was receiued into heauen putting off our infirmities yet neuerthelesse his grace is forcible toward vs because he sitteth at the right hand of the father that he may enioy the gouernment of al the whole world 29 The Disciples say vnto him behold now speakest thou plainely and speakest no Prouerbe 30 Now we know that thou knowest all thinges and hast no need that any man should aske thee any question in this we beleeue that thou camest out from God 31 Iesus answered them Doe yee nowe beleeue Behold the houre shall come commeth nowe wherein you shall bee scattered euery man to his owne and yee shal leaue me alone although I am not alone
ruines of the same the power of that kingdome to be euerlasting and yet notwithstanding a young slyppe should ryse out of the stock of lesse both the which things ought to be fulfilled God did suffer the rule which he had erected in the trybe of Iuda to be kept downe for a season that the greater might be the diligence of the people to hope for the kingdome of Christ. VVhen the hope of the faythfull was as it were cutte off by the destruction of that chosen counsell sodenly the Lorde clearely shone forth And now this belongeth to the course of the historie whilst that the time of this thing being done was noted But not rashlye vnder the name of the king was also noted the miserable state of the tyme that the Iewes might knowe that they should turne their eyes vnto the Messyas if that they assuredly had in estimation the league of God Zacharias of the course of Abia. It is knowne by sacred hystorie that the familyes of the Priestes were deuided by Dauid into certaine orders In the which thing Dauid attempted nothing against the commaundement of the lawe GOD did appoynt the priesthoode to Aaron and his Sonnes the rest of the Leuites he appoynted to lesser offices In that thing nothing was altered of Dauid but his deuice was partely to beware least any thing should be doone tumultuously among the people And partely to preuent ambition and also to bring to passe that a few should not take all the charge vnto them selues and the greater parte sitte ydle at home And in that distribution Abia the Sonne of Eliazar possessed the eight place Zachary therefore was of the priestly stocke and also of the posteritie of Eleazar who succeeded his father in the hygh Priestes office But how Elizabeth when that she was of the daughters of Aaron could be cosine to Mary I will shewe in his place And Luke dooth mention the stocke of Elizabeth for honours sake for it was lawefull for Zachary according to the lawe to take vnto him to wife a daughter of a Leuite of the common sort Of this equall wedlock therfore it doth appeare that this man was not despisedin his degree 6. Both were iust before God A right and good testimonie doth he giue vnto them not onely that they behaued them selues holily and vprightly before men but they were accounted iuste before GOD. And also Luke doth briefly define that iustice That they walked in the commaundementes of the Lorde both are diligently to be noted For although that to this end Zachary and Elizabeth are praised that we might knowe that the lantern which bare light before the Sonne of God was not chosen out of an vnknowne stocke but out of a most famous holy place yet notwithstanding vnder their examples there is shewed to vs a rule of lyuing godly and righteously Therefore in framing of a mans lyfe well this is chiefest that we should endeuour our selues to be approued before god And we know a sincere heart pure conscience chiefly to be required of him Therfore an ouerthwart order it is if any man litle esteeming the vprightnesse of his heart should only frame his outward life in obedience of the lawe For it is to be kept in memorie that God to whome we are commaunded to haue regarde looketh not vpon the outward visor of workes but especially the heart Furthermore in the seconde place let obedience be added that is let not any man frame vnto him selfe without the word of GOD a newe kinde of righteousnesse which shall please him but let vs suffer our selues to be ruled by the power of God For neither is this definition to be neglected those to bee righteous which frame their life after the preceptes of the lawe in the which it is agreed all faigned worshippings to bee nothing regarded with God and the course of mans life to bee wandring and erronious assoone as it shall departe from his lawe Betweene preceptes and iustifyinges there is this difference that the latter name is properlye referred to the exercises of godlynesse and diuine worshippinges the first is more vniuersall and it dooth aswell pertaine to the woorshippe of God as to the duetie of charitie For hukim which with the Hebrewes doth signifie statutes or decrees the Greeke interpreter hath translated instifications hukim commonly in holye scripture dooth signifie ceremonies in the which the people exercised them selues in worshipping of God and confession of fayth And although that hypocrites in that poynt are meruailous curious and exquisite yet they haue nothing like with Zacharyas and Elizabeth For sincore woorshippers of GOD as those two were doe not greedily snatch vnto them naked and vaine ceremonies but being bente vppon the trueth they spirituallye obserue them But leawde and counterfeite menne although they dayly wearle them selues in outwarde ceremonies yet beecause they doe not obserue them as they were commaunded of the Lorde they doe nothing but lose their labour Chiefely in these two woordes Luke dooth comprehende the whole law But if Zachary and Elizabeth were vnblamable as concerning the keeping of the law they had no neede of Christ For the ful obseruing of the law doth bring with it life and where there is no transgression the arrained state doth cease I answere that these reportes of praise wherewithall these children of God royally are adorned are to be taken with some exception For it is expedient to coÌ„sider diligently how God should deale with them euen according to his couenaunt which he made with them whereof the chiefest poynt is free reconciliation and dayly forgiuenes whereby he pardoneth them their offences â—ust and vnreprouable therefore are they thought because that all their life doth witnesse them to be auowed to righteousnesse the feare of GOD to reigne in them while there is a certaine example of godlynes But when their godly endeuour did farre differ from perfection it could not please God without forgiuenes and mercy VVherefore the iustice which is praysed in them dependeth vppon the free mercie of God VVhereby it commeth to passe that he accounteth not what unrighteousnes sooner remaineth in them So it is necessary to vnderstand what soeuer is found in scripture of the righteousnes of men that it ouerthrow not forgiuenes of sinnes to the which it leaneth no otherwise then the building to the foundation They that say that Zachary and Elizabeth were simply iust by faith because that they freely pleased God by the mediatour doe wrieth Lukâ— wordes into a contrary sense As concerning the matter it selfe they neither say nothing nor yet all I graunt the righteousnes which is ascribed to them ought not to be imputed to the desert of woorkes but to the loue of Christ. The Lord yet notwithstanding because he imputed not sinne vnto them hath thought their holy life although vnperfect to bee worthy the title of iust The foolishnes of the Papistes will easily be refelled For they lay this which is attributed to Zachary against the
come out by gestures and signes dooth shew that hee is become dumbe And it is credible that some tokens of feare remayned in his countenaunce whereby they gather that God had appeared to him And there were in that age few or no visions but the people did remember that they had beene common before in their fathers time VVherefore not without cause did they iudge of these manifest signes For it was not coÌ„mon that sodenly without sicknes he should be dumb And that after longer delay then neede was he should come so amased out of the temple Furthermore the name of the temple as we now said iâ— vsed for the holy place where the altar of inconse was from thence the Sacrifice being finished the priests were woont to goe into their porche and thence they blessed the people 23. VVhen the dayes were fulfilled Luke doth put the word Liturgian for the executing of the office which did goe by course in order to euery one euen as we haue said That it is said that Zachary returned to his house the time of his charg being past hereout we gather the priests so long as they were in their courses did refrain froÌ„ their houses that they might altogether be giuen and fixed to the seruice of God For this purpose there were Galeries made in the sides of the temple in the which they had chaÌ„bers The law did not forbid the priest from his own house but that it restrained them from touching of their wiues when they should eat the holy bread It is probable that when Many with smal reuerence did handle the holy things this remedie was inuented that they being remoued from all allurements might keepe them selues cleane free from all pollution Neyther was the lying with their wiues onely forbidden then but also the drinking of wine and strong drink Therefore when the order of their diet was chaunged it was profitable not to depart from the teÌ„ple that the sight of the place might teach them to seeke and esteeme of puritie euen as it was appointed of the lord It was also profitable that al occasion of wantonnesse should therby be taken away that with more diligence they might apply their charge The Papistes this day vnder this pretence doe defend their tyrranous law of vnmarried life For thus they reason seeing the priests in times past were commanded to abstain from their wiues when they were busied in holy affaires now worthily may perpetuall continence be required of our priestes which not by course of times but daily doe sacrifice Chiefly for that the dignitie of holy rites is farre more excellent then vnder the law But I would knowe why they doe not also abstaine from wine and strong drinke For neyther is it lawfull to separate those commaundements which God hath ioyned that onely halfe should be obserued and the other part neglected The compâ—nie with their wiues is not so expressly forbidden as the drinking of wine If vnder the colour of the law the Pope doth inioyne to his priests single life why doth he permit them wine Nay by this reason he ought to shutte vp his priestes in some innermost roomes of his Temples that they being shutte in prisons might passe all their life without the fellowship of women and people Now we see plainely they wickedly pretende the law of God from which they depart But notwithstanding a ful answere dependeth of the difference of the law and the Gospell The priest did place him selfe before God to purge awaye the sinnes of the people that he might be as it were a mediatour of God and men it behooued him vpon whom that office was layd to haue some note whereby he being exempted from the common order of men might be knowne as the figure of the true mediatour For this purpose were appointed the holye garments and annoynting Now in the publike ministers and pastors of the Church there is no such like thing I speake of the ministers which Christ instituted to feede his flock not of those which the Pope maketh rather butchers to sacrifice Christ then priestes VVherefore let vs repose our selues in that sentence of the holy Ghoste which pronounceth that matrimonie is honourable in all men 24. Shee hidde herselfe This seemeth to bee absurd as though that shee should be ashamed of diuine blessing Some thinke that the thing beeing yet doubtfull shee durst not come abroad least that shee should make her selfe a laughingstocke if her opinion should be made frustrate which shee had conceaued And I doe so accompt of the promise made that shee was assured it should come to passe For when shee perceaued such grieuous punishment to be layde vppon her husband for the vnaduised fall of his tongue howe could shee fiue monethes space nourish such doubt in her heart and her woordes doe plainely declare that her hope was not wauering or doubtfull For when shee saieth the Lorde hath doone it shee wisely and without feare declareth the Lordes known fauour There might be two causes of her hiding First that the miracle of God should not be layde open to the diuers speaches of men beefore it should apparauntly be knowne For it is the custome of the worlde to speake oftentimes rashly and verie vnreuerentlye of the workes of God The other cause was that when men of a sodaine shoulde see her great with childe they should the more be stirred to praise the Lorde For those workes of GOD which by litle and litle rise vppe amongst vs in processe of time are naught sette by Therefore Elizabeth hydde and absented her selfe not for her owne sake but for the cause of others 25. Thus hath the Lorde dealt with mee Shee setteth forth the goodnesse of God priuately vntill the appoynted time should come of publishing the same vnto the worlde It is to bee supposed that her husbande by writing had enformed her of the promised childe in that the more certainely and with the cheerefuller minde shee sheweth that GOD is the aucthour of this benefitte And that shee approoueth in her nexte woordes In the dayes wherein he looked on me to take from me my rebuke among men Shee declareth that the cause of barrennesse was for that the fauour of God was turned from her Amongst the earthly blessinges which God doth giue the scripture accounteth this as chiefe that he vochsafeth to giue vs children For if the increase of bruit beastes is a blessing of God then how much more excellent man is then beastes so much more to be esteemed and accounted of is the increase of men then of beastes Neither is it a slight or common honour that when God alone deserueth to be accounted a father hee yet admitteth earthly men into the fellowshippe of this name with him Therefore that doctrine is diligently to be considered that children are the inheritaunce of the Lord. Psalm 127. 3. and the fruite of the womb his rewarde But Elizabeth had a further regarde because that beyonde the common
righteousnes vpon childrens children vnto them that keepe his couenaunt God therefore so promiseth that he wil shew him selfe mercifull to the children of his saints throughout al ages that so he may yet take away the occasion of all vaine hope from hipocrites for they that are degenerate children of his saints and haue fallen from their godlines and faith doe in vaine and rashly glory that God is their father VVherefore by this exception their vanitie and pride is ouerthrowne which are puffed vp with a false pretence of GOD his grace without fayth God made an vniuersall couenaunt of saluation with the stocke of Abraham But as the stones watered with the raine doe not become softe therewith so the hardnesse of heart is such a hinderaunce to the vnfaithfull that the promised righteousnesse and saluation can not enter into them Yet God that his promisse might be certaine and sure hath reserued vnto himselfe some seede By the feare of God is vnderstode all godlineste and religion which can not be without faith But heere a question may be demaunded for what cause is God called merciful if no man do so finde him but he that deserueth his fauour For if the mercy of God be vpon them that feare him then godlinesse and a good conscience doe procure his fauour to men and so by this meanes men should by merits preuent his grace I aunswere that this also is a portion of his mercy that God planteth a feare and a reuerence of him in the children of the godly For he doth not meane here the beginning of grace as if they shoulde imagine that God were idle and should loke downe from heauen to espie who they were that were worthy of the same but he only driueth the hypocrites from their pieuish securitie least that they should thinke they had God bound to them because that they according to the flesh are the children of godly parents when that the end of God his couenant is far otherwise and the condition much contrary namely this He will haue a people alwaies in the world of whom he wil be purely worshipped   Luke 1. Mathew Marke 51. He hath shewed strength with his arme he hath scattered the proude in the imagination of their hearts 52. He hath put downe the mighty from their seates and exalted them of lowe degree 53. He hath filled the hūgrie with good things and sent away the riche emptie 54. He hath vpholden Israel his seruaunt being mindefull of his mercie 55. As he hath spoken to our fathers to wit to Abraham and his seede for euer 51. He hath shewed strength Is as much as if he should haue said he hath wroughte mightely and the arme of God is opposed against all other helpes as in Es. 59. 16. God looked and there was none to helye Therefore his arme did saue it his righteousnesse it selfe did sustaine it This then is the meaning of Marie that God was satisfied with his owne power and had no felowes in his worke called none to helpe him That which presently is spoken of the proude seemeth to be added for two causes partly because that the proude which endeuour after the maner of Giants to striue against God do nothing preuaile and also because that God doth not stretch forth the power of his arme but for the sauegarde of the lowly and that he might ouerthrow the proude which arrogantly take too much to them selues And to that purpose belōgeth that exhortation of Peter 1. Pet. 5. 6. Humble your selues vnder the mighty hande of God The manner of speach is also to be noted Hee scattereth the proude in the imagination of their hearts For as their pride and ambition is great so is their couetousnesse insatiable in their deuises they heape together as it were a great mountaine and that I may speake one woorde they builde the tower of Babel for they being not satisfied in that they haue folishly attempted this or that aboue their strength they foorthwith heape newe consultations of madde presumption to their former deuices when God for a while hath wyth silence frō heauen laughed at their notable purposes then at a sodaine he dispearseth ouerthroweth their whole heap as if a man shoulde pull downe a building whiche before was strongly and soundly built and compacte together and should dispearse the same farre off into diuers places Hee hath putte downe the mightie If you translate it Princes the sense will be the plainer For althoughe that dynastai are so called of the Greekes by reason of their power yet they are interpreated gouernours chiefe magistrates But many haue thought this woorde mighty to be a Participle Marie sayeth that they shall be pulled out of their thrones that the vnknowen and simple may be lifted into their places So that which prophane men doe call the plaie of Fortune shee doth attribute to the iudgements prouidence of God Yet we must know that there is not geuen to God an absolute power as if he should by a tyrannous authority tosse and turne men hether and thither as balles but a most right and iust gouernement and hath a notable reason for what soeuer he doeth thoughe it be often hid from vs for sodaine chaunges doe not please God as that hee shoulde in a mockerie lift them vp aloft whome he had determined sodainly to throw downe but rather the wickednes of men doth tourne and alter the estate of things because that no man acknowledgeth that the estate of euery man is in the will and hand of God But they that are placed aboue others do not only contumeliously cruelly handle their neighbours but also most sharply doe they deale against the authour of their saluation Therefore some are lifted vppe into high degree of honour and some are slipte downe or rather cast downe headlong out of their thrones that we in deede might learne that what soeuer thing is aloft and exalted in the world is subiecte to God and that all the worlde is vnder his gouernement Dauid declareth the cause and ende of these chaunges Psal. 107. 20. and also Dan. 2. 21. VVe see howe the Princes of the worlde become arrogante wythout measure howe they runne into luxuriousnesse howe they swel in pride and howe the sweetenesse of prosperitie hath mado them dronken It is not to be wondered at if God cannot beare with suche vnthankefulnesse and this is the cause why for the most part their state is not dureable whome God hath lifted vppe on high And againe the glorye of Kings and Princes doeth so amaze the common sorte of menne that few there be that thinke there is any God aboue them But if that Princes brought their scepters with them from their mothers wombe or that the continuaunce of their kingdomes were perpetuall then all knowledge of God and of his prouidence would presently vanish away The Lorde therefore placing the low aloft he leadeth the pride of the world as prisonner in his triumphe
the mindes of the shepheards that they might receiue the word which was brought them no otherwise then as oute of the mouthe of God himselfe From thence came that feare whereof Luke presently speaketh whereby God vseth to humble the hearts of men that he might gette reuerence to hys woorde as I haue before declared 10. Be not afraide This exhortation tendeth to the taking away and lightening of the feare for although it be profitable that the mindes of menne shoulde be stricken with feare that they mighte learne to geue God his honour yet together with it they haue neede of comforte least they should be vtterly ouerwhelmed For it can not be but that the maiestie of God should swalowe vppe the whole world if the terrour that it hath in it were not mixed with some sweetenesse Therefore the reprobate fall downe halfe deade because hee appeareth to them but as a iudge but the Angel that he might refresh the mindes of the shepheards testifieth that he was sent for an other ende namely that he might declare the mercy of God For this voyce doeth not onely raise vppe those menne that are fallen but restoreth those that are lost and calleth backe from death to life where they heare that God is mercifull to them But the Angell sayeth that he bringeth tidings of great ioy then hee addeth the cause or matter of this ioy that there is a Sauiour borne By which woordes we are first taughte that vntill menne haue peace wyth God and that they be reconciled by the grace of Christ what ioy soeuer they conceiue is but vaine and deceitfull The wicked ones do often triumph with a drunken and a madde mirth but except there be a meane and a pacifier betweene God and them of necessitie they must be miserablye tormented with blinde stinges of their conscience Furthermore although that flatteringly and daintily they nourish vppe themselues in delightes yet their pleasures are so many torments to them This then is the beginning of a perfecte ioy to feele the fatherly loue of God towardes vs who onely geueth peace to our mindes and this is the ioy in the holy Ghost wherein Paule sayeth that the kingdome of God doeth consist Rom. 14. 17. And that Epithyte of Great is therefore added that we might not onely knowe that we should especially ioy in our saluation offered vs in Christ but that the greatnesse of this good is such and so vnmeasurable that it woorthily recompenceth all the sorowes griefs and troubles of this present life VVherefore let vs learne so to be satisfied with this one Christ that the feeling of his grace might exceede all the troubles of the flesh yea and at the length abolish the same That shall be to all the people Although the Angell speaketh to the shepheards onely yet he declareth that this message of saluation which he bringeth them reacheth further so that not they onely should heare it priuately but others also shoulde heare the same Furthermore obserue that this ioye is sayd to be common to al people because it was generally offered to all For God promised Christ not to one or to other but to all the seede of Abraham And that the Iewes for the moste parte were depriued of that ioye which belonged vnto them was because of their vnbeliefe as at this day God calleth generally all to saluation by the Gospell but the vnthankfulnesse of the world bringeth to passe that few inioy this grace equallye profered to all Therefore this ioy being included amongst a few is yet called common in respect of God But although the Angel speaketh onely of the elect people yet now that the wall is broken downe the same message belongeth to al mankinde for Christ preacheth peace not only to them which are nere but also to them that are farre off and no lesse vnto straungers then to them that are of the houshold Eph. 2. 17. But because that vntil the comming of Christ this couenaunt was peculier with the Iewes therefore the Angell seperateth them from all other nations 11. Vnto you is borne this day Here is expressed the cause of the ioy as euen now wee declared that is because the redeemer which in tymes past was promised is borne who should restore the Church of God into his estate And the Angell doth not speake as of a thing vtterly vnknown but he taketh the beginning of his message out of the law the Prophets because that it had beene in vaine for him to haue vsed this manner of speech to the Gentiles and prophane men Christ the Lord to you is borne a Sauiour that same is also the cause why hee maketh mention that hee was borne in the citie of Dauid which had beene in vaine but for the renuing of the remembrance of those promisses which were euery where known and famous amongst the Iewes To be short the Angell applyeth his speech to his hearers which were not altogether ignoraunt of the promised redemption And hee ioyneth the Gospell with the doctrine of the law and the Prophets as that which springeth out of that fountaine But seeing that Sotâ—r expresseth more amoÌ„gst the Greekes as Cicero witnesseth Verrina 4. 109. then Seruator dooth amongst the Lattins and that there is not extant a latine word which answereth vnto the same I haue thoght it better to speake barbarously then to diminish any thing from the power of Christ And I doubt not but that the common interpreter and the olde doctours of the Church had the same purpose therfore is Christ called Saluator as he which bringeth full saluation And also this pronowne to you hath a great Emphasis for it should but smally auayle to heare that a Sauiour was borne except that euery man might apply it as that he was borne to him In this manner speaketh Isaias chap. 9. 6. A childe is borne to vs a sonne is giuen to vs. So also saieth Zacharyas 9. 9. Behold thy king commeth vnto thee poore 12. And this shal be a signe vnto you you thaâ— finde the childe swadled The Angel answereth to that whereat the Shepheardes might haue taken offence and whereby their faith might haue bene hindered for what a mockery â—s it to see him layd in a stall which was sent from God as the king and onely Sauiour Therefore least this vile abiect estat of Christ should feare the Shepheardes from faith in Christ the Angell foretelleth them what they shall see And this order which to the iudgement of manne may seeme absurde and almost ridiculous doth the Lord dayly vse towardes vs. For by the voice of the Ghospell sent downe from heauen hee doth commaund vs to imbrace Christ crucified and he setteth signes in earthly and transitorie elements which might lift vs into the glory of blessed immortalitie so hee promising vs a spiritual righteousnes setteth a litle water before our eies and he sealeth eternall righteousnes to our soule by a small taste of bread and wine If that the stable offend
the fall c. and they include in a parenthesis that which we last expounded of the sword but in my iudgement it were better to referre it to the whole sentence And that woorde That is not heere properlye a causall but onelye noteth a clause folowing for when the lighte of the Gospell shineth and then persecutions arise with all are the affections of the heart opened whiche before were hid for suche are the cloakes of mannes dissimulation that without Christ they are easily hidde But Christ throughe his light wipeth awaye all their fained excuses and laieth their hypocrisie naked Therefore this office of righte is attributed vnto him that he layeth open the secreaâ—s of the heart but where the crosse foloweth the doctrine he searcheth the hearts more to the quicke For they which in outward profession doe embrace Christe they abhorre from suffering the crosse and because they see the Churche subiecte to diuers troubles they easily forsake their standing 36. There was a Prâ—phetesse one Anâ—â— Luke only maketh meÌ„tion of two by whom Christ was receiued and that for this purpose that we might learne to preferre that which is of God before all the worlde though it be but small The Scribes and the priestes had then great renowne But seeing that the spirite of God remained vpon Simeon and Anna wherof the Priestes were vtterly destitute these two only deserue more reuerence then the whole company of them which are onely lift vp in pride with vaine titles for this cause is the age of Anna expressed and shee adorned with the title of a Prophetesse Thirdly there is noted a notable testimonie of her godly holinesse of life For these are the things whiche by right gette authoritie and estimation And truely the disguised renowne and vaine pompe deceiueth none other but them which for the vanitie of their witte are addicted to fantasticall deceits It is sayde that shee liued 7. yeares with her husband from her virginitie that we might know that shee was a widow euen in the flower of her age for being a yong maide she was maried and shortly after she lost her husband And by this circumstance that shee abstained from a seconde mariage hauing as yet a lustie body encreaseth the praise of her chastitie yet that whych foloweth may be expounded two waies that she was a widowe almoste of foure score and foure yeares that is that there was so much time passed in her widowhoode or that shee had liued so long If thou accomptest foure score and foure from her widowhoode it must folow that she was aboue a hundred yeare old but I leaue this indifferent And that the spirite of prophecie did as yet shine in some fewe the doctrine of lawe and the Iewish religion was as it were by these signes approoued vntill Christ should come for that it was necessary in suche a vaste wastnesse of religion that the electe of God should be staid with these helpes least they should fall away 37. Shee went not out of the Temple It is an hyperbolical kind of speach yet the sence of it is plaine that Anna was almoste continuallye in the Temple Luke addeth that shee worshipped God with fastings continuall prayers whereof we gather that she frequented not the temple as if with this bare going thither shee woulde discharge her duetie but also that shee vsed other exercises of godlinesse But it is woorthy to be noted that one and the same rule is not heere prescibed to all neyther ought these things be drawen into a generall example whiche are heere praised in this widowe woman for it behooueth vs wisely to discerne what appertaineth to euery mannes calling for foolish emulation hathe filled the worlde with Apes while superstitious menne doe more greedily then wisely snatche vnto themselues whatsoeuer they heare praised in the Saintes as thoughe that as there are distincte degrees of orders so there were not also a choise to be had of woorkes that euery one mighte answere to his seuerall calling That whiche is heere spoken of Anna Paule doth especially restraine to widowes therefore maryed folkes shal doe very preposterously if they shoulde frame their life after an vnlike example yet there reÌ„maineth a doubte that Luke seemeth to establish part of the worship of God in fastings But it is to be noted that of those workes which belong to the worshippe of God some are required simply and as they saye are necessarye of themselues and there are others which are to be referred to this end that they might serue those former Praiers doe properly appertaine to the worshippe of God and fasting is an inferiour aide which is no otherwise approued of God but as it helpeth the endeuor and zeale of praying for the rule is to be holden that the offices of men are to be esteemed by the right and lawfull end The distinction also is to be holde that god is directly worshipped with praiers and not with fastings but in consideration of that which foloweth And it is not to be doubted but this holy woman vsed her fastinges to lament for the calamitie of the Church that then was 38. Confessed likewise Luke commendeth the holy melodie which resounded in the tounges of Simeon and Anna that the faithfull mighte mutually exhort themselues with one mouth to sing the praises of God and that some should likewise aunsweare others VVhen he sayeth that Anna spake vnto all that looked for the redemption hee againe noteth the small number of the godly for the chiefe head or fouÌ„dation of faith was put in this expectation and it appeareth that there were but fewe which nourished the same in their mindes 39. They retourned into Galile I doe easily graunte that the iourney into Egypte was betweene these And that which Luke sayeth that they dwelt in their owne citie Nazareth was in order of time after the flight into Egypt which Mathew reporteth Furthermore if it be not absurde to haue that omitted by one Euangelist whiche is declared by an other there is also no let but that we may say that Luke cutting off that time whereof he had appoynted to make no mention passed ouer to the hystorie folowing but yet I assent not to their comment which faine that Ioseph Mary after they had performed the sacrifice of purgation retourned to Bethlehem that they might dwell there For they foolishly imagine that Ioseph had a dwelling place there where hee was so vnknowen that he coulde not finde a place to remaine in as a guest Neyther doeth Luke vnaduisedly call Nazareth as well his citie as Maryes whereby we gather that hee neuer dwelt in Bethlehem althoughe hee sprange or rise from thence But of the order of times I will presently speake more fully Mathewe 2. 13. After their departure beholde the Angel of the Lorde appeareth to Ioseph in a dreame saying Arise and take the babe and his mother flee into Egypt and be there till I bring thee worde for Herode will seeke the
them rashly but by the commaundement of God for in that the lawe onely commaundeth the males that they should present themselues in the fight of God it doeth not wholely exclude women but by permission spareth them And by this note is pure religion discerned from vaine and wicked superstitions for that shee keepeth her selfe in obedience to God and the commaundement of his lawe but the other wander after their owne fansie beside the woorde of God wythout any certain rule And although the worship of the temple was infected with many corruptions and the priesthoode saleable and the doctrine fiâ—led with many errours yet because that the ceremonies of the lawe did as yet flourish there and they keepe the outward rite of sacrificing as was appoynted in the lawe it behooued the faithfull to testifie their faith by suche exercises But the name of father is after the common opinion of men improperly geuen vnto Ioseph 44. That hee hadde beene in the companie It appeareth by diuers places of the Scripture that they which came on the feaste daies to the Temple to woorshippe did vse to make their iourney in greate companyes VVherefore it is no maruaile if that Ioseph and Marye were not so carefull for the childe the first daye But after they shewe that they were not carelesse neyther throughe slouth nor negligence 46. Sittinge in the middest of the Doctours There must needes shine some beames of Gods glorye openlye in the childe that hee was allowed to sitte by those proude menne And althoughe it be probable that hee sate in some lower seate rather then in the place of the Doctours yet these proude disdainfull menne woulde neuer haue geuen him the hearinge in the publike assemblye excepte that some diuine power hadde compelled them therefore this was but as a signe of his callinge whose full time was not yet come And therefore hee gaue them this onely taste which presently menne had forgotten but that Marye kepte it laid vppe in her heart that afterwardes shee myghte bringe the same from thence with other treasures for the common vse of the godlye And these two thinges are to be noted that all menne meruailed because that they accompted it as a woonder that a childe shoulde frame his questions so aptly and fittely Againe in hearing and demaunding Christe hymselfe rather played the parte of a scholler then of a maister Because that as yet hee was not called of hys Father that hee mighte professe hymselfe a publike Doctour of the Churche hee doeth onely moue questions modestly to the Doctours Yet it is not to be doubted but that by this exercise he nowe began to reproue their corrupt maner of teaching for that whiche Luke addeth after of answeares I interpreat to be vsed after the Hebrew maner for any woorde or speache Mathewe Marke Luke 2. 48. So when they saw him they were amazed and his mother sayd vnto him Sonne why hast thou thus dealt with vs Beholde thy father and I haue sought thee with heauie hearts 49. Then said he vnto them How is it that yâ— sought me knâ—w yee not that I must goe about my fathers businesse 50. But they vnderstoode not the worde that he spake vnto them 51. Then hee went downe with them came to Nazareth and was subiect to them his mother kept all these sayings in her heart 52. And Iesus encreased in wisedome stature and in fauour with God and men 48. His mother sayd In my iudgement they are deceiued which thinke that the holy virgine sayde so as boasting of her authoritie But it may be that shee hauing him aside and no witnesses being by she beganne at the lengthe to expostulate with her sonne after that he was come from the assemblie Howe soeuer the matter was shee was not caried awaye wyth ambition but because of her three daies sorowe shee vttered this complaint vnto him yet that she expostulateth as if she was vniustly iniuried doth plainly declare how ready we are by nature hauing no regard of God to defend our owne righte This holy virgine had rather haue died a hundred times then of sette purpose of minde shee woulde prefer her selfe before GOD but while shee cockereth her motherly sorowe through inconsideration shee slideth into that fault And truely by this example we are admonished to suspect all the affections of the flesh and howe needefull it is for vs to take heede least that wee holde oure righte further then is conuenient and being addicted to our selues we shoulde defraude God of his honour 49. Knew ye not Christe reprehendeth his mother woorthely yet hee doeth the same sparingly gently The summe is that the duetie which he oweth to God his father is farre to be preferred before all obedience to menne Therefore those earthly parentes doe ill which sorowe that they are neglected in respecte of God And hereof is a generall doctrine to be gathered VVhat soeuer is due vnto menne ought to be subiecte to the first table of the lawe that the power of God may remaine vntouched So obedience is to be geuen to Kings to Parents and to maisters but no otherwise then vnder the power of God that is that nothing be taken or pulled from God for mannes cause neither is oure obedience then broken towardes menne when as there is an especiall regarde had of God About my fathers businesse By this woorde hee declareth that hee hathe somewhat greater then manne Hee also declareth the principall ende whye hee was sent into the worlde namely that he mighte fulfill that office enioyned him of his heauenly father But it is maruell that Ioseph and Marie vnderstoode not this aunsweare who had ben taught by manye testimonies that Iesus was the sonne of God I aunsweare Thoughe they were not altogether ignoraunte of the heauenlye stocke of Christe yet they vnderstoode not in euery poynte that he was occupied in fulfilling the commaundements of the father because that as yet his calling was not euidently made knowen vnto them But in that Marye keepeth in her heart those thinges whiche as yet shee conceiueth not in the vnderstanding of her minde lette vs learne reuerently to take and as seede conceiued in the earth is nourished to laye vppe in our mindes those mysteries of God which as yet excell the capacitie of our minde 51. He was subiect to them This humblenes in that the Lord head of Angelles willingly made himselfe subiect to mortal creatures did Christ take vpon him for our saluatioÌ„ For so had the counsel of god determined that for a time he should be hidde vnder the name of Ioseph as vnder a shadow And though no necessitie enforced Christ to this subiection but that he might haue exempted himselfe from the same yet beecause that vppon this condition he had taken the nature of man vppon him that he might be subiect to his parentes and withal he tooke vpon him the person of a man and of a seruaunt as concerning the office of a redeemer this
name auctoritie of Christ alone therefore he speaketh in the singular number after a sorte taketh vppon him the person of Christe that he might the more effectually stirre vp the mindes of the godly to an assured trust It is certaine that the wordes which are here set downe cannot properlye be applyed to any but to Christ alone and that for two causes First because that he alone was endued with the fulnes of the spirite that hee might be a witnesse and a messenger of our reconciliation with God by which reason Paul assigneth that peculiarly to him which is commō to all the ministers of the Gospel Ephe. 2. 17. that is that they shuld preach peace to as many as are nigh and farre off then because he only worketh and perfourmeth by the power of his spirit whatsoeuer good things are promised 18. The spirit of the Lord vpon me This is therfore said that we might know that Christ aswel in himself as in his ministers doth not the work of mā or any priuate busines but that he was sent of God to restore the saluation of the Church For he testifieth that he doth nothing by the motion and counsell of man but al things by the gouernment of the spirit that the faith of the godly might be grounded vpon the aucthoritie and power of God That clause that next followeth Because he hath annoynted mee is added to expound the former For many do falsly boast that they haue the spirit of God whē they are without the gifts of the spirit But Christ by the annoynting as by the effect proueth that hee is endued with the spirit of God Then hee sheweth to what end hee was endued with the grace of the spirit namely that he might preach to the poore whereby we gather that whosoeuer are sent of God to preach the Gospell ought first to be endued with necessary giftes that they maye be able to discharge so great an office VVherefore they are indeede to be laughed at which vnder the pretence of the calling of God doe vsurpe the place of Pastors when they are most vnapt to execute the office as the horned bishops in poperie when they are more ignorant then any Asses yet they proudlye cry out that they are the Vicars of Christe and that they only are the lawful gouernours of the Church It is also expresly said that the Lord doth annoynt his seruauntes beecause that the true and effectuall preaching of the Gospell dooth not consist in windy eloquence but in the celestiall power of the spyrite as Paule sayeth 1. Cor. 2. 1. 4. To the poore The Prophet declareth what the estate of the church was before the beginning of the gospel and what al our condition is without Christ. Therefore he calleth them poore broken captiues and blind and brused to whom God promiseth restitution But though the body of the people was oppressed with so many miseries that these titles might agree to euery member of the same yet because that manye in their pouertie blindnesse bondage and to bee shorte in death doe flatter themselues or ar senselesse therfore few are fit for the receiuing of this grace And first we are taught here to what ende the preaching of the Gospell belongeth and what it bringeth vs that is when we were wholly ouerwhelmed with all kind of euils there God shineth vnto vs with his light of life that he leading vs out of the great depth of death might restore vs into a full felicitie Truely this is no vsuall commendation of the gospell that we gather such incomparable fruit of it Secondly we see whō Christ calleth to him and whom he maketh partakers of the grace committed to him that is they that are wretches in al-poyntes and are without all hope of saluation But againe we are admonished that we cannot any otherwise enioy these benefits of Christ except we be humbled with a deepe feeling of our miseries and as people hungarstarued doe desire and seeke for him to be our deliuerer for whosoeuer swell in pride and sigh not vnder their captiuitie and are not displeased with theyr owne blindenesse they doe with deaffe eares dispyse this prophesie 19. That I should preach the acceptable yeere It seemeth to many to be an allusion to the yeere of Iubile whose iudgement I doe not refuse Yet it is worth the labour to note how the Prophet taketh paines to aunswear a doubt which might trouble and shake the weake mindes seeing that the Lord had so long differred the promised saluation and had holden them in suspence Therefore he appoynteth the time of redemption in the counsell or goodwill of God as he saith chap. 49. 8. In an acceptable time I haue heard thee in a day of saluation haue I helped thee Paule to the Galla. 4. 4. calleth it the fulnes of time that the faithfull may learne not curiously to enquire further then is expedient but to reste in the will of God and this one thing was sufficient for them that the saluation in Christ was giuen when God saw it good 20. And the eyes of all that were in the Synagogue I doubte not but that God had touched their heartes that the straungnes of the matter might make them more attentiue and so should giue eare to Christ speaking for it was necessary that they should be stayd least they presently shuld haue made a noyse or at the leaste that they shoulde not breake off the course of the word seeing that otherwise they were more bent and readye to contemne Christ as we shall see 21. This day is fulfilled Christe doth not onely vse these three words but prooueth in deede that the tyme is nowe come wherein GOD would restore the decayed Church that the exposition of the prophesie might be euident and plaine to the hearers as the interpreters do rightly and in order handle the scripture when they applye the same to the present vse and he saieth that it was fulfilled rather in their eares then in their eies because the bare sight doth litle profit except that doctrine had the chiefe place 22. They bare witnesse Here Luke first commendeth vnto vs the diuine grace which was in the mouth of Christe then hee liuely paynteth out the vnthankfulnes of men He calleth them the words of grace or gratious wordes in the Hebrew phrase wherein the power and grace of the holy Ghost was seene Therefore the Nazarites are compelled to acknowledge with admiration God speaking in Christ yet they willingly hinder themselues from giuing the right and due honour to the heauenly doctrine For when they obiect that he is the sonne of Ioseph they do not amplyfie with this circumstaunce the glory of God as it became thē but malitiously they take this as an offence that they might with the fairer colour refuse whatsoeuer shal be sayde by the sonne of Ioseph So at this day we see very many who though they are enforced to graunt that to be the word of God which they
the seconde cause was that hee might take away the vile reproche whiche the rude and ignoraunt woulde charge him with For it appeareth that the Scribes charged hys doctrine wyth this faulte in so muche as he presently inueigheth against them VVee must consider this purpose of Christe that he so calleth and exhorteth the Iewes to receiue the Gospell that yet hee keepeth them vnder obedience of the lawe then hee mightily refelleth those vnwoorthye reproches and cauilles wherewith the ennemies sought to bringe his preaching into slaunder and suspition For if anye minde to restore thinges confused into a better estate hee muste alwayes vse this wisedome and moderation that the people maye knowe that the eternall woorde of God is touched thereby and that there is no newe thing thrust in whych derogateth any thing from the scripture least any suspition of repugnancie shoulde weaken the faith of the godly and leaste that rashe vnaduised menne shoulde become insolent vnder pretence of holinesse Lastly that the prophane contempte of the woorde of God maye be staied and that religion be not brought into no reputation amongst the vnlearned And this defence of Christe wherewith hee excuseth his doctrine oughte to comforte vs if we at this day suffer the like reproaches The same faulte was also obiected against Paule that hee was an Apostate from the lawe of God wherefore it is no maruell if the Papistes out of the same mould doe coyne the like againste vs. And by the example of Christe it is meete to auoide slaunderous reportes yet so that the truthe may be freely professed though it be subiecte to many vniust reproches I came not to destroy God hadde promised a newe couenaunt at the comming of Christe but hee sheweth also that it shall not be diuers from the firste but that thys rather was the ende that the league whiche he hadde made with his people from the beginning might be sanctified for euer I will wryte sayeth hee my lawes in their heartes and I will forgette their sinnes By these woordes hee is so farre from departing from the former couenaunt that hee rather affirmeth that it shall then be established and confirmed when â—s the newe shall come in place And that was the meaning of the wordes of Christe when hee sayde that he came to fulfill the lawe For hee fulfilled it truelye quickeninge the deade letter with his spirite then hee in deede perfourmed that whyche before was shewed onelye vnder figures So that the cursse beinge abrogate the subiection is taken awaye and a libertye purchased for the faithfull and nothynge is derogated from the doctrine of the lawe but onelye expoundeth the minde of the lawe geuer as appeareth Galathians the thirde and the fourthe Chapiters Therefore as concernynge the doctrine wee maye not imagine anye abrogation of the Lawe by the comminge of Christe For sithe it is an euerlasting rule of a godly and a holy life it must be vnchangeable as the iustice of God is one and the same whiche is therein comprehended As concerning the Ceremonies thoughe they maye be accounted as a certaine addition to the same yet the onely vse of them was abrogate but the signification was the more approoued So that the commyng of Christ did not derogate anye thing from the ceremonies but rather the truth of the shadowes being shewen foorth doeth obtaine the more assured credite vnto them while wee beholding the perfecte effecte doe acknowledge that they are not vaine nor vnprofitable Therefore lette vs learne to keepe this sacred knotte of the lawe and the gospel inuiolable which many do wickedly dissolue And it doeth much auaile to the establishing of the truth of the gospell while wee heare that it is nothing else but the fulfilling of the law so that in a mutuall consent they shewe that God is the authour of them both 18. Till heauen and earth pearish Luke vseth other woordes but the same sense It is more easie for heauen and earth to passe away then that one title of the lawe shoulde fall For it was the will of Christ to teach in both places that there is nothing so sure in the whole frame of the worlde as is the certaine truth of the lawe and that in euery poynte of the same Some doe verye subtillye play with the woorde vntill as if that the passing of heauen and earth which shall be in the last daye of iudgement shoulde putte an ende to the lawe and the Prophets And truely as the tongues shall then cease and prophesies be abolished so I thincke that the wrytten lawe wyth the exposition shall cease But because I thinke that Christe spake more simply I will not feede the readers eares with suche deuices Therefore lette it suffice vs to vnderstande this that heauen shoulde fall and the whole frame of the worlde shoulde come together rather then the certaintie of the lawe shoulde wauer But what is the meaninge of this all thinges of the lawe shall be perfourmed euen to the least title For we see how farre menne are from the perfecte fulfilling of the lawe euen they that are regenerate with Gods spirite I aunsweare this fulfilling is not referred to the life of menne but to the perfecte truthe of the doctrine as if hee shoulde say there is nothing inconstante in the lawe and nothyng putte rashly in the same Therefore it cannot bee that one letter of the same should vanish away 19. VVhosoeuer therefore shall breake Heere Christe speaketh namelye of the preceptes of life or of the ten woordes according to which prescript order it becommeth all the children of God to frame their liues Therefore he pronounceth them to be false and peruerse teachers which keepe not their disciples vnder obedience of the lawe and that they are vnwoorthy to haue a place in the Churche whiche diminish the authoritie of the lawe in the least parte of the same and that they are good and faithfull ministers of God whiche teache the obseruation of the lawe as well in example of life as in woordes Also hee calleth them the leaste commaundements of the lawe according to the sense and iudgement of men for thoughe there is not like waight in all the commaundementes but while they be compared betweene themselues some are lesse then other yet may we nothing soner esteme and account that as little wherof the heauenly lawgeuer hath voutchsaued to geue a commaundemente For what sacriledge were it contemptuously to receiue that which commeth out of his mouth For by this meanes his maiestie shuld haue bene abased wherefore whereas Christ calleth them the least preceptes is a kinde of yeelding to our vnderstanding VVhen hee sayeth he shall be called least is an allusion to that was sayde before of the commaundementes but the meaning is euidente they that bring the doctrine of the law into conteÌ„pt yea though it be but in one sillable shal be reiected as the woorst sort of men The kingdome of heauen is taken for the renouation of the
Gospell teacheth vs to loue GOD from the hearte Therefore let that errour passe that the wantes of the law are here amended by Christe for we may not imagine Christe to be a new lawgiuer to adde any thing to the eternal righteousnesse of his father but as a faithfull interpreter he is to be heard that wee might know what manner of law it is to what purpose it tendeth and how farre it reacheth Now it remaineth for vs to see what Christ condemneth in the Pharises and what his interpretation differeth from their commentes The summe is thet they had translated the doctrine of the lawe to a politike order as if it sufficed to doe the outward dueties So it came to passe that he thought himselfe free from manslaughter that had not with his hand killed a maÌ„ And he that had not defiled his body with adultery thought himselfe chaste and pure before God But this profanation of the lawe might not be borne when as it is certaine that Moses did euerye where require a spirituall worship of God and God who delyuered the same by the hand of Moses according to his owne nature spake as well to the â—eartes as to the handes and eyes Christe alleadgeth the wordes of the law but he applyeth himselfe to the common capacitie of the simple as if he should say the Scribes haue as yet deliuered vnto you but a literall exposition of the law as if it were sufficient if a man keepe his hands from manslaughter violence But I admonish you to looke deeper into the matter and because that charitie is the perfection of the lawe I say that thy neighbour is iniuried as oft as any thing is vncharitably done against him The last clause that he rehearseth that he shal be culpable of a iudgment that killeth a man doth confirme that which I said euen now that Christ reproueth that fault that the law of God which was giueÌ„ to gouerne the mindes of men was turned into a polytike gouernement 22. But I say vnto you He doth not oppose his answere against the coÌ„mandement of Moses but against the coÌ„mon fantasie of the Scribes Also because that the Pharises did boast of antiquity as commonly a long prescription of time is preteÌ„ded for defence of errors Christ calleth the peopple backe to his auctoritie whereto al antiquitie ought of right to giue place whereby we gather that the trueth is much more to be esteemed theÌ„ either antiquitie or custome VVhosoeuer shall say vnto his brother Christ setteth down three degrees of condemnation besides the violence of the handes wherby hee declareth that that commandement of the law doth not only restraine the hands but all affections contrary to brotherlye charitie as if he shoulde haue saide they that are onely angry with their brethren or doe proudly lyfe vp themselues or doe hurt them with any opprobrious words are murderers Now sith it is euident that this word Racha is placed in the middest betweene anger and manifeste reproofe I take it to bee an interiection of contempt or despite And though Christe adiudgeth them onely to hell fire which break out into open reproofes yet hee acquiteth not anger from this punishment but alluding to the iudgementes of the world he declareth that GOD will become iudge of that priuate and secrete wrath that he may punish the same And because that hee proceedeth further that sheweth his indignation with bitter speech hee saieth that hee shall be found guiltie before a heauenly councell that he may haue a greater punishment And he adiudgeth them to hell fire which breake out into reproaches signifying that hatred or whatsoeuer else is against charitie sufficeth to purchase the reward of eternall death though no violence be offred It is not to be doubted but that this worde Gehenna is borowed for with the Hebrewes it signifieth a valley Also the valley of Hennon was an infamous place because of their detestable superstition for that they there offered their children to idolles Heereof it came to passe that holy men vsed that word for hell that that vile vngodlynes might be had in the greater detestation that the people might abhor that so detestable and horrible a name And it appeareth that this manner of speach was vsed in Christ his time and hell was called almoste by no other name then Gehenna the worde somewhat altered from the natural sound Matthew 5. Mark Luk. 12. 23. If then thou bring thy gifte to the altar there remembrest that thy brother hath ought against thee 24. Leaue there thine offering before the altar and goe thy way first be reconciled to thy brother and then come and offer thy gift 25. Agree with thine aduersary quicklye whiles thou art in the way with him leaste thine aduersary delyuer thee to the iudge and the iudge delyuer thee to the sergeaunt and thou be cast into prison 26. Verily I saye vnto thee thou shalt not come out thence till thou hast payd the vttermost farthing  58. VVhilest thou goest with thine aduersarie to the ruler as thou art in the way giue diligence in the way that thou mayst be do liuered from him least hee bring thee to the iudge y e iudge deliuer thee to the iayler and the iayler caste thee into prison 59. I tell thee thou shalt not departe thence till thou hast payd the vtmoste mite 23. If then bring thy gift VVith this clause he confirmeth and also expoundeth the former doctrine The summe is that we doe then satisfie that commuundement of the lawe wherein wee are forbydden to kill if we nourish agreement and brotherly loue with our neighbours And that he might the better perswade vs to it Christ pronounceth that euen the dueties of religion are not accepted of God but refused of him if we dissent amongst our selues For in that he commaundeth them that haue hurt any one of their brethren to be first in fauour with him beefore that they offer their gifte hee declareth that there is no entraunce for vs vnto God so long as through our faulte wee are at enmitie with our neighbours If that men pollute and corrupt with their hatreds their whole worship which they offer we hereof gather how much he esteemeth mutuall concord amongst vs. Yet here may a question be moued whether it be not absurde that the dueties of charitie are more accounted of then the worshippe of God For wee must say that eyther the order of the law is preposterous or els the first table should be preferred before the second This is easily aunswered for the wordes of Christe doe tend to no other purpose but to shew that they doe in vaine and falsly professe themselues worshippers of God which doe contemptuously dispise their brethren which they haue vniustly iniuried For vnder this one kinde hee noteth all the outward exercises of relygion by the figure Sinecdoche by which outwarde exercises men doe oft counterfeit holynesse rather then truely testifie the same And it is to be
God is nothinge else then to geue to God his honour whereof he is woorthy that menne should neuer speake nor thinke of him without great reuerence This is hindered by prophaninge of his name that is when either his maiestie is deminished or that menne doe with lesse reuerence and honour vse it then hee doeth deserue Also the glory whereby hee is sanctified riseth and dependeth of this when as men doe acknowledge his wisedome mercy iustice power and all goodnesse that is in him For God hath his holinesse alwaies remaininge perfecte to himselfe but men do partly obscure the same through their own malice and wickednesse and partly desile and pollute it throughe theyr sacrilegious contempte Therefore the summe of this petition is that the glory of God maye shine in the worlde and be celebrated amongest men as it ought And then doth religion flourish best when men account that which proceedeth from God to be right laudable and ful of righteousnesse and wisedome For heereof it commeth to passe that they embrace his woorde in obedience of faith and are satisfied and rest in all hys desires and woorkes For that faith which we yeelde to the woorde of God as Iohn sayeth 3. 33. is as a subscription wherewith we testifie that God is true euen so incredulitie and contempt of his word striketh him with moste grieuous contumely Nowe we see for the moste parte howe maliciously we account of Gods woorkes and how great a libertie of reprouing euery man taketh to himselfe If he chastice anye of vs they keepe a stirre complaine and murmure and some also doe breake oute into open blasphemies and except he satisfie our affections we doe not thinke hym liberall enoughe towardes vs. Many doe ouerthwartly or scornefully bable of his vnspeakeable prouidence and secreate iudgements Also his holy name is ofte taken to grose iestinges to be short the greatest parte of the worlde doeth prophane his holinesse as much as in them lieth Therfore It is no maruaile if we require first that he may haue in the worlde that reuerence that he deserueth But thys is no small accounte that GOD doeth make of vs when hee commendeth to vs the care to seeke hys glorie 10. Thy kingdome come Thoughe the Greeke verbe bee a sumple yet the sence shall remayne perfecte if we reade it as a compounde as the olde interpreter doeth translate it But first the definition of the kingdome of God is to be considered for he is sayde to raigne amongest menne when as their flesh is brought vnder the yoake and that they haue bidden their affections farewell and doe willingly and freely geue themselues to bee ruled by him For in thys corruption of nature all our affections are so many souldiours of Sathan whyche striue againste the righteousnesse of God and so do hinder or disturbe his kingdom VVherefore in thys petition we desire that all lettes being taken away he wold bring al mortal menne vnder his gouernment and leade them to the meditation of the heauenly life and this is brought to passe partly by the preaching of the woorde and partly by the secreat power of his spirite His will is to gouerne men with his woorde but because his naked voyce without the inwarde woorking of his spirite be added cannot pearce into the heartes it is necessary that they bothe bee ioyned together to the establishing of the kingdome of God Therefore we pray that God woulde exercise his power as well in woorde as in spirite that the whole world may willingly submitte it selfe vnto him All disorder and confusion hindereth the kingdome of God neither is there any thing ordained in the world but when he with his hande gouerneth their councelles and affections Hereby we gather that the beginning of the kingdome of God in vs is the destruction of the olde man and the denial of our selues that we might be renewed into an other life But God also raigneth after an other sort while that he ouerthroweth his enemies and bringeth them with Sathan their head perforce vnder his power vntill they all are made his footestole VVherefore the summe of this petition that God shoulde lighten the world with the light of his worde and with the breath of his spirit frame the hearts in obedience to his righteousnesse and that he would through his forces bring into order what soeuer is disordered vppon earth and that hee will beginne his kingdome at pulling vnder the lustes of our flesh But nowe because the kingdom of God encreaseth continually vnto the ende of the world it is necessarie daily to pray for his comming For asmuch iniquitie as remaineth in the world so farre is the kingdome of God from that full perfection it requireth Thy will be done Althoughe the will of God be one and simple in respecte of it self yet it is proposed vnto vs in the scriptures after two sortes For it is sayde to be done that pleased God when hee perfourmeth the secreate decrees of hys prouidence thoughe menne doe obstinately bend themselues against it But wee are commaunded to praye heere that hye will may bee done after an other maner that is that all creatures may quietly and wythout resistaunce obey hym The which doeth the better appeare by comparison for as hee hath the Aungelles ready at all commaundementes whereof they are called his ministers alwaies ready to obey him so we desire to haue all mennes mindes framed to that consent to the righteousnesse of God that they may willingly bende whiche way soeuer hee becke And this is a godly will wherein we submitte our selues to the will of God and subscribe to all his decrees but this petition comprehendeth somewhat more that is that God abolishing all resistance of menne which ceaseth not to stirre against him woulde make them apt to be taught and humble to him that they will not nor desire any thing except it please him and bee approoued by him Yet a question may be mooued whether we ought to pray to God for that whyche he sayeth shall neuer be to the ende of the worlde I aunsweare it is no nede to sifte euery manne while we pray that the earth may bee framed to obedience For it sufficeth vs to testifie in this petition that what soeuer we see against the will of God we hate and sorowe and wishe the same extinguished that he shoulde be not onely a gouernour of all our affections but that we might offer our selues wholely to fulfill that will with that readinesse that becommeth vs. 11. Geue vs this day our daily bread This is as I sayd the seconde table or part of the order of prayer which Christ taught vs for that I mighte the more aptly teache I did so at the first distinguish them As of the 2. tables of the lawe the first giueth in charge for the righte worship of God and the other of the dueties of charitie So in this prayer the first parte instructeth vs to seeke the glory of God then in the
the myre of sinnes seeing that there is no reason whiche might gouerne the blinde and darke pleasures of the fleshe But he saieth that the light is turned into darkenesse not onely when menne doe suffer the iudgement of their minde to be ouerwhelmed with the wicked lustes of the fleshe but yeelding their witte to peruerse thoughtes do degenerate as it were into beastes For wee see how malitiouslye menne doc turne that wisdome that was giuen them to craft or subtiltie that they myght seeke deepe thoughtes as saith the Prophet Esai 29. 15. that throughe their subtill shiftes they might proudlye ryse vppe against GOD to bee shorte they do diuerse wayes attempt to be wise to their own destruction VVherefore Christ doth not without cause pronounce that it cannot be but that horrible and thicke darkenesse shall reigne in the lyfe when menne of set purpose doe make themselues blinde The same is the meaning of those wordes in Luke but that Christe doth there ioine this sentence with that which was expounded before in the fifte chapter of Matthew no man lighteth a candle and setteth it in a secret place c. Also in steede of this clause if the light that is in thee are darkenesse c. he setteth downe an exhortation Take heede that the lighte that is in thee be not darkenesse as if he should haue saide take heede least thy minde which should shine as a light for the direction of all thy actions doe not darken and peruert thy whole lyfe After hee addeth when the body is lightened by the eye all the members of the same shal be the better gouerned euen as a light lighted shineth and pearseth into al the parts of the chamber 24. No man can serue Christ returneth to his former doctrine which is that he may withdraw his disciples from couetousnesse He had said before that the heart of man is bound and tyed to his treasure Now hee telleth them that their hearts are alienated from the Lord which addict themselues to riches For the greater part of men do sport themselues vnder a false pretence while that they doe imagine that they canne deuide themselues betweene God and their couetous desires But Christe denieth it to be possible that any man can at one time obey God his own fleshe And without doubt that prouerbe was then commonly vsed no man can serue two maisters at once Therfore that which was receiued by the opinion of all he taketh for graunted and so doth apply it to the present cause where riches do reigne there is the gouernment takē from God It is not impossible for them that are rich men to serue God but whosoeuer deliuereth himselfe to serue his riches it is necessary that hee should set himselfe free from the seruice of God because that couetousnesse doth alwayes make vs the bondslaues of the deuill I haue ioyned that to this texte which Luke set downe in an other place because when the Euangelistes doe here and there as occasion serueth set downe out of the doctrin of Christe sentences in diuerse places we neede not think much to apply them together But that which is here especiallye sayd of riches may be well extended to all other kinde of vices VVhen as God doth euery where commend so much sinceritie and doth abhorre the double heart they are all deceaued that thinke that hee will be content with the one halfe of their heart They all confesse in worde that God cannot be truely worshipped but with an entyre and whole affection but indeede they deny it while they endeuor to recōcile things contrary between themselues The ambitious man saith I wil not cease to serue God though I apply a good part of my witte to hunte after honors The couetous the voluptuous the gluttenous the leacherous the cruell and euery one doe boast the same for themselues as though it were possible for them to serue GOD in parte which are openly seene of purpose to fight against him It is true that the faythfull them selues are neuer so wholly addicted to obey God but that they are ofte withdrawne with sinfull lustes of the flesh But because they sigh vnder this miserable slauerie and are displeased with themselues and doe not otherwise serue the flesh but vnwillingly and with resistance they are not accounted to serue two maisters because that their studies and endeuours are so approued to the Lorde as if they had yeelded perfecte obedience vnto him And here is their hypocrisie reprooued which flatter themselues in theyr sinnes as if they coulde ioyne light and darkenesse togeather Matth. 6. Mark Luke 12. 25. Therefore I saye vnto you be not carefull for your lyfe what yee shall eate or what yee shall drinke nor yet for your body what you shall put on Is not the lyfe more worthy then meat and the body then rayment 26. Behold the sowles of the heauen for they sowe not neither reape nor cary into the barnes yet your heauenly father feedeth them Are yee not much better then they 27. VVhich of you by taking care is able to adde one cubit to his stature 28. And whye care yee for rayment Learne how the lylyes of the fielde do grow they labour not neither spinne 29. Yet I say vnto you that euen Salomon in all his glory was not arayed lik one of these 30. VVherefore if God so cloath the grasse of the fielde which is to day and to morow is cast into the ouen shall hee not doe much more vnto you O ye of litle faith  22. And he spake vnto his disciples Therefore I say vnto you Take no thought for your life what yee shal eate neither for your body what you shal put on 23. The life is more then meat the body more then the raiment 24. Consider the Rauens for they neither sow nor repe which neither haue store house nor barne yet God feedeth them how muche more are yee better then fowles 25. And whiche of you by taking thought canne adde one cubit to his statute 26. If yee then be not able to do the least things why take ye thought for the remnant 27. Consider the Lylyes howe they grow they labour not neyther spinn◠they yet I say vnto you that Solomon himselfe in all his royaltie was not cloathed like one of these 28. If then God so cloath the grasse which is to day in the fielde and to morow is cast into the ouen how much more wil hee cloath you O yee of litle fath In all this Sermon Christe doth reprehend the excessiue care of meat and cloathing wherewith menne doe vexe and torment themselues and hee giueth also a remedie to heale this disease That hee forbiddeth them to be carefull ought not to be taken so precisely as if hee would haue his to be carelesse For we know that men are borne of that condition that they should sustaine some care yea this is not the laste portion of the miseries which the Lorde hath enioyned
shal be excluded which promisse now vnto themselues a certaine possession of life Mathewe Marke Luke 13.   25. VVhen the good man of the â—ouse is risen vp and hath shutte to the doore and ye begin to stande without and to knocke at the doore saying Lorde Lorde open to vs and he shall answeare and say vnto you I know you not whence you are 26. Then shall yee beginne to say wee haue eaten drunke in thy presence and thou hast taught in our streetes 27. But he shall say I tell you I knowe you not whence you are depart from me all yee woorkers of iniquitie 28. There shall be weepinge and gnashinge of teethe when ye shall see Abraham Isaac and Iacob and all the Prophets in the kingdom of God and your selues thrust out at doores 29. Then shall come many from the East and from the VVest and from the North and from the South and shall sit at the table in the kingdome of God 30. And beholde there are laste whiche shall be first and there are first which shal be last 25. VVhen the goodman of the house is risen Although these things were spoken after at another time as I sayd euen nowe yet I had rather to haue respecte of the doctrine then of the time For this is no small helpe to the vnderstanding if those may be red together in one text which do agree together in one sence Because that Christ had affirmed that the gate is not opened to many which desired to enter into heauen Nowe he sayeth that they shal profit nothing although they occupy a place in the church because that God shall at length rise in iudgement that he maye exclude out of his kingdome all them that vsurpe a place amongest them of his housholde And he vseth the similitude of a housholder who if he vnderstoode that some of his wicked and wanton seruauntes should steale out by night and leaue the house open to theeues he himselfe ariseth locketh the gate and will not lette in those wandering and nighte straying men which do out of season wander by the high wayes Further in these wordes he admonisheth vs to take occasion while it is offred For so long as the Lord calleth vs vnto him we as it were haue a gate sette open for vs into heauen but the greater part doth not vouchsafe to stirre a foote Therefore Christ pronounceth that the gate shall at the length bee shut and so they shal be in danger to be shut out which waite for companie 26. Thou hast taught in our streetes Christ expresly excepteth that it shall proâ—itte the Iewes nothing that he came neare vnto them and that he familiarly offereth himselfe that they shoulde enioy him except they aunsweare at the day when they are called But he doeth not prosecute that similitude For speaking of a housholder hee doeth plainly without a figure declare himselfe to bee the iudge and this doeth not agree to any other then vnto himselfe Thou hast taught in our streetes that is that the Iewes shoulde not through their negligence lose that saluation which they might now obtaine â—â— VVhen yee shall see Abraham VVhen as the Iewes had nothing like vnto the holy fathers yet they woulde vainly bragge of that stocke neyther was there any thing so vsuall amongest them as to abuse the title of the Churche Christe testifieth that this degenerate people which departed from the faith and Godlinesse of the fathers are estranged from the kingdome of God And heerein is contained a secreate reproofe because that they which desire to haue companions in seeking saluation did not rather endeuour to adioyne themselues to Abraham the Prophettes and the holy fathers then seeke about for their equals which by their examples were fallen farre out into innumerable corruptions As if he shoulde haue sayde if you doe nowe neglecte to enter in at the straighte gate because the multitude of them which goe astray doeth come behinde you doe you not see howe you are seperated from the company of the faithfull while you doe linke your selues to the company of the vnfaithfull If that the sight of the worlde doeth nowe blinde your eyes this slouthfulnesse shal be taken from you at the last day but too late For then you shall knowe that you and your like are straungers from the kingdom of God and that you haue not any thing common with Abraham 29. They shall come from the East It is an amplification gathered heereof that the Iewes being reiected which thought themselues only to be the lawfull heires of God the Gentiles shoulde bee sette in their place that they may receiue the life promised to Abraham and his stocke And hee opposeth the Gentiles against them that he might pricke them forward as with a godly iealousie to faith Euen as Paule Romanes 11. 14. wryreth that it shoulde be an ornament of his ministerie if hee mighte prouoke them of his owne countrey and flesh to suche an emulation And so it was necessary that the Iewes shoulde be pricked when as they pleasing themselues too muche did proudly contemne God and all his giftes But because that Mathewe hath this sentence againe a little after I doe nowe touche the same the more sparingly 30. Beholde there are last Christ vseth these woordes oftentimes as wee shall see other where but in a diuers sence In this place hee meaneth nothing else but to ouerthrowe the vaine confidence of the Iewes which when all the worlde was forsaken were chosen of God being placed in this dignitie imagined that God was bounde to them For thys cause Christ telleth theÌ„ that their lot shal be shortly altered so that the Gentiles which were then as outcastes should haue the chiefe roumthe And the Iewes being put from their honour shoulde not holde the lowest corner in the Churche Mathewe 7. Marke Luke 6. 15. Beware of false Prophetes whiche come tâ— you in sheepes clothing but inwardly they are â—auening wolueâ— 16. Yee shall know them by their fruites doe meâ—ne gather grapes of thornes or figges of thistles 17. So euery good tree bringeth foorth good fruit and a corrupt tree bringeth foorth euill fruit 18. A good tree cannot bring foorthe euill fruite neither can a corrupt tree bring foorth good fruite 19. Euerye tree that bringeth not foorth good fruite is hewen downe and cast into the fire 20. Therefore by their fruites yee shall knowe them  43. For it is not a good tree that bringeth foorth euil fruite neither an euill tree that bringeth forth good fruite 44. For euery tree is knowen by his owne fruite for neither of thernes gather menne figges nor of bushes gather they grapes 45. A good man oute of the good treasure of his heart bringeth foorth good and an euill manne out of the euill treasure of his heart bringeth foorth euill for of the abundance of the heart his mouth speaketh 15. Beware Christ teacheth in these woordes that his Church should be subiect to
requireth of his is not settled so much in the action as they say as in affection that euery man liuing for a day should not sette his heart vppon that which he gouerneth with his hand MAT. 40. He that receiueth you This is an other comfort that though a great part of the world be offended with the disciples of Christ so that they should prouoke the hatreds of all men against them yet the Lorde that he might allure many to shewe kindnesse to them disdaineth not to account it as receiued to his owne tables what soeuer is giuen to them For thereby it appeareth howe much he loueth them while hee suffereth what things soeuer were done to them to be imputed to himself Also he doeth not speake somuch of the receiuing of the doctrine as of the men I graunt that this latter doeth depende of the former but the purpose of Christ is to be considered for his mind was to speake that which he saw most apt and fitte for the helping of their infirmitie If any man shoulde receiue them louingly and shoulde gently helpe them he woulde accepte that kindnesse as to himselfe as if he had ben liberally entreated in their person and not so onely but they offered a sacrifice of a good sauour vnto God the father 41. He that receiueth a Prophet He beginneth at the Prophets but desceÌ„ding at the length to the lowest degree he compreheÌ„deth al his disciples Therefore hee commendeth without exception the true worshippers of God and the louers of his Gospell And to receiue in the name of a Prophet and of a righteous manne signifieth as much as to do them good for the honour of the Gospel and in respect of godlinesse For thoughe God commaundeth vs to doe the dueties of charitie to all mankinde yet for good cause he preferreth his aboue the rest that there may be an especial care and regarde had of them The reward of a Prophet The interpreaters do expouÌ„d this clause diuersly Some thinke that here is noted a mutual recompence that is that the Prophets of God should giue spiritual things for earthly giftes but if this exposition be receiued what shal be the reward of the iust Others vnderstaÌ„d that they shal be partakers of the same reward which is laide vppe for the Prophets and the righteous because they haue ben liberal towards them Many referre it to the communion of Sainctes that as by our liberalitie we declare that we are one body with the seruaunts of Christ so by this meanes we are made partakers of all good things whiche Christe communicateth amongst the members of his body I do more simply take it for a rewarde which is fit for the worthinesse of the person vpon whom the liberalitie shall be bestowed For Christe meaneth that this shall be a notable declaration how much he estemeth his Prophets and so euery of his disciples for by the large rewarde it shall appeare that none of that was lost which was bestowed vpon them And he amplifieth the matter in that he promiseth a rewarde euen for the meanest deedes as that is to giue a cup of colde water He calleth not only them litle ones which are the last and of least account in the Church but all his disciples which are troden downe by the pride of the world Mathew Marke 6. Luke 9.  12. And they went oute and preached that men should amende their liues 13. And they caste out many deuils and they anoynted many that were sick with oyle and healed them 6. And they went out and went throughe euery towne preachinge the Gospell and healing euerywhere 12. And they went out and preached Mathew passeth ouer with silence what the Apostles did Marke Luke do declare that they went about to exercise the office laid vpon them by whose words that which I sayd doth more euidently appeare that this office whiche Christe then laide vppon them was but for a time and that of a fowe daies For they say that they went through cities and townes it is not to be doubted but that shortly after they returned to their master as shall be shewed in an other place This only needeth to be interpreated that Marke reporteth that they annoynted many that were sicke with oyle For it is demaunded for what purpose they vsed oyle sith Christe hadde giuen them power of healing Some learned men thinke that it was a kinde of medicine And I graunt that oyle was muche vsed in those countreis but there is nothinge more vnlikely then that the Apostles should vse ordinarie natural remedies which should darken with cloudes the myracles of Christ. For they were not instructed by the Lorde in the Arte and skill of surgerie but they are rather commaunded to worke myracles which should stirre vp al Iudea Therfore I thinke that this was a visible signe of spiritual grace whereby they declared that the healing proceeded of the secrete power of GOD whose ministers they were for it was vsed vnder the law by oile to figure the grace of the spirit But how preposterously they imitated the apostles which established in the church a perpetual ceremonie of annoynting the sicke doth thereby appeare that Christ gaue the gift of healing to the Apostles not that they shoulde conuey the same by right of enheritance to their posteritie but that it shoulde be for a time a seale of the doctrine of the Gospel And at this day the ignorance of the Papists is too ridiculous which chalenge filthy annoynting wherby they bring them that are half dead to the graue for a sacrament Mathew 11. Marke Luke 7. 1. And it came to passe that wheÌ„ Iesus had made an ende of commaÌ„ding his twelue disciples he departed thence to teach and preache in their cities 2. And when Iohn hearde in the prison the workes of Christ he sent two of his disciples and sayde vnto him 3. Art thou he that should come or shall we looke for an other 4. And Iesus answearing said vnto them Goe and shewe Iohn what things yee haue heard and seene 5. The blinde receiue sight the halt go the Lepers are clensed and the deafe hear the dead are raised vp and the pore receiue the gospel 6. And blessed is he that shal not be offended in me  18. And the disciples of Iohn shewed him of all these things 19. So Iohn called two of his disciples and sent them to Iesus sayinge Art thou he that should come or shal we wait for another A little after 21. And at that time he cured many of their sickenesse and plagues and of euill spirites and vnto many blinde men he gaue their sight 22. And Iesus answeared and sayde vnto them Goe your wayes and shewe Iohn what thinges yee haue seene and heard that the blinde see the halt go the â—epers are clensed the deaf heare the dead rise againe and the poore receiue the Gospell 23. And blessed is hee that shall not be offended in me 1. And it came to
against God Yet here ariseth a question whether menne wyll breake out into such madnesse as that they will not doubt but wittingly and willingly to strike at God for this seemeth to be a straung monster not to be beleeued I aunswere this boldnesse proceedeth of a frantike blindenesse wherein malice and poysonfull fury getteth the victorie And it is not without cause that Paul saith 1. Tim. 1. 13. Though he was a blasphemer yet he receiued mercy because he did it ignorantly thorow vnbeliefe for by these wordes he distinguiseth his sinne from wilfull blasphemy Also in this place is confuted theyr errour whiche ymagine that euerye wilfull sinne whiche is committed the conscience withstanding it to be vnpardonable But Paule dooth expresly tie that sinne to the firste table of the lawe and the Lorde dooth by the name of blasphemy poynt out one kinde of sinne and hee also sheweth that it directly fighteth with the glory of God But of all these I gather that they sinne and blaspheme againste the holye Ghoste whiche turne the graces and gyftes of GOD reuealed vnto them by the spirite by the whiche they shoulde sette forth his glorye to the hynderaunce and slaunder of the same And with Sathan their captaine they are professed enemies to the glory of God VVherefore it is no meruaile if Christe cutte away all hope of forgiuenesse frō such sacriledge for they are paste hope which turne the onely medicine of their sauing health into deadly poyson This seemeth to some to be too hard and therfore they flye to a childish cauill saying that it is sayde to be vnpardonable because the forgiuenes of the same is rare hard to be obtained But Christ speketh more expresly so that his wordes cannot so childishly be shifted They do also reason too fondly that God should be cruell if he should neuer forgiue the sinne and that his crueltie would make vs all amased but they doe not consider howe haynous the offence is not onely to prophane the holy name of God of set purpose but also to spitte in his face while hee shineth vppon them with his gratious and fauourable countenaunce The exception whiche other take is as fond namely that the meaning should bee that no man should obtayne forgiuenes without repentaunce For it is certeine that blasphemy against the holy Ghost is a signe of reprobation whereof it followeth that all they that fall into the same are giuen ouer into a reprobate sense For as we hold it to be vnpossible that he that is truely regenerate by the spirit should throw himselfe headlong into so horryble sinne so againe is it to be holden that they which fall into the same can neuer rise againe and that God in this sorte reuengeth the contempte of his grace in that he hardeneth the heartes of the reprobate that they can neuer attaine to repentaunce 32. Neither in this life Marke dooth briefly set downe the meaning of these wordes saying that they which speake against the holy Ghost shall be subiect to eternall damnation VVe aske of God forgiuenes of sinnes dayly and he reconcileth vs vnto himselfe at length al sinnes being abolished in death he sheweth himselfe merciful vnto vs and the fruit of this mercy shall shew it selfe in the latter day Therfore the sense is that there is no hope that they which blaspheme against the holy Ghost should obtaine forgiuenes in this life or in the latter iudgement The cauil which the Papistes gather hereof that sinnes may be forgiuen men after theyr death is easily confuted First they are foolish in wresting the worde of the world to come to a middle time when as it is euident to all men that it signifieth the last day but herein also is their wickednes laid open because that the cauill which they pretende is contrary to their owne doctrine Their destinction is knowen that the sinnes are freely forgiuen in respect of the offence but they are required in the satisfaction of the punishmentes Now they graunt that there is no hope of saluation except the sinnes be forgiuen before the death Therefore there remaineth to the dead onely forgiuenes of the punishment but they dare not denie but that this sentence is here spoken of the sinne Now let them go and of this cold substance let them kindle their Purgatory fire if flames can be gotten out of cold ice Matth. 12. Mark Luke 33. Either make the tree good and his fruit good or els make the tree euill and his fruit euill for the tree is knowne by his fruit 34. O generation of Vipers how can yee speake good thinges when yee are euil For of the abundance of the heart the mouth speaketh 35. A good man out of the good treasure of his heart bringeth forth good thinges and an euill man out of an euill treasure bringeth forth euill thinges 36. But I say vnto you that of euery idle worde that men shal speake they shal giue an account therof at the day of iudgement 37. For by thy wordes thou shalt be iustified by thy wordes thou shalt be condemned   33. Eyther make the tree good It may seeme to be absurd that the choice is giuen to men to be either good or euill But if we consider what kind of men Christ speaketh to it shall be easily answered We know what opinion or estimation there was of the Pharises for the mindes of the common people were so daseled with the feigned shewe of their holynesse that no man durst call their lewde dealinges into question Christe meaning to take away this viserd commaundeth them to be either good or euill as if he should haue sayde there is nothinge more contrarye to honestie then hypocrisie and they doe challenge to themselues the tytle of righteousnesse in vaine which are not sincere and vpright So he putteth nothing in their choise neither doth he giue them the bridle at libertie but onely admonisheth them that they shall profit nothing by theyr vaine disguisinges so long as they continue so duble for that it is necessary for men to be either good or euill That he saieth Make the tree some do gather fondly thereof that it is in euery mans owne hande to frame his owne lyfe and maners For it is an vpbrayding kind of speach wherwith Christ scattereth the hypocrisie of Scribes as smoake calling them to a perfect and pure vprightnesse After he setteth downe the manner and the way whereby they may shewe themselues to bee good or euill trees to witte if they bring forth good or euil fruit So now there is no ambiguitie in the sense The life of the Scribes was infamous amongste men through their grosse sinnes they bewrayed the poyson of pride ambition and enuie thorow their owne ouerthwart cauillinges but because the simple people saw not this Christ brought this great mischief out of the corners into the light If any obiect that it cannot bee in this corruption of our nature that any man shoulde be
in their blindnesse he ascribeth the faulte of this to them but thereby he the more commendeth the grace giuen to the Apostles which was not in such sorte giuen commonly to all And other cause he assigneth none but the secreat coūsell of God the reason wherof though it be hid from vs yet it was apparant to him as we shall heereafter more plainly perceiue And though parables haue an other ende then to containe darke speaches which God would not that they shoulde be plainly made knowen yet we sayd that this which we haue now in hand was so proposed by Christe that by the continuance of the Allegorie it was as a doutfull riddle 14. So in them is fulfilled the Prophesie He confirmeth and prooueth out of the prophesie of Isai that it is no newe thing if many profite nothing by the word of God because that in times past the olde people were founde in such great blindnesse But this place of the Prophet is diuersly cited in the newe Testament For Paule Actes 28. 26. vpbraiding the Iewes for their obstinate malice sayeth that they were therefore blinded that they could not see the light of the Gospell because they were bitter and rebellious against God So he set down the nearest cause which was to be sene openly in the men But in the Epistle to the Rom. 11. 7. he setteth downe the cause out of a higher a more secreat fountain for he teacheth that the remnants should be saued according to the grace of election and that the rest were blinded according as it is said by Isaias c. the opposition there vsed is to be noted for if the onely free election of God saueth a remnant of the people it foloweth that all other doe pearish by the secreat iudgemēt of God but yet righteous For who are those other which Paule opposeth to the remnantes whiche were chosen but they whome God woulde not shoulde be saued There is the like reason also in Iohn 12. 38. For he sayeth that there were many which beleeued not because that no man beleeueth but they to whom the arme of the Lord is reuealed And presently after he addeth that they could not beleeue because it is wrytten againe Isa. 6. 9. he hath blinded their eyes and hardned their heart Christ also had regard vnto this when he referreth it to the secrete counsell of God that the truthe of the Gospell was not generally reuealed to all but set foorth a farre off vnder darke speaches so that nothing was powred into the peoples minds but grosser blindnesse I doe alwaies graunt that whom soeuer God doeth blinde they are found woorthy of this plague but because the next cause doeth not appeare in the persones of the men let this principle remaine alwayes certaine and sure that they are lightened of God to saluation and that by a singular gift whom God hath freely chosen but all the reprobate are depriued of the light of life whether God withdraweth his woorde from them or else holdeth their eyes and eares fast closed that they should not heare nor see Now we see howe Christe applieth the prophesie of the Prophet to the present cause Hearinge yee shall heare The woordes of the Prophet are not recited neither was it needefull for it was sufficient for Christ to shewe that it was no new nor strange example if many be astonished at the word of God The saying of the Prophet was this Go blind their mindes and harden their hearts Mathewe referreth it to the hearers that the faulte of their blindnesse and hardnesse might be saide vppon themselues for the one of them cannot be separated from the other because that as many as are cast off into a reprobate sense do willingly and of a conceiued malice blinde and harden themselues Neither can it be otherwise where as the spirit of God raigneth not wherby the electe are onely ruled VVherefore let this which is added be noted that all they are out of their minde whiche God lighteneth not with the spirite of adoption and therfore they are rather blinded by the word of God yet the fault remaineth in them because they are willingly blinded But the ministers of the woorde may by this comfort themselues if they haue not alwaies such successe of their labours as they desire yea if that many be so far from profiting by their doctrine that they rather become the worse thereby Namely that the same thing befalleth vnto them that the Prophet whom they doe not excell had experience of It were to be wished that all were brought to obey God and it becommeth them to apply and to labour to bring this to passe yet lette them not wonder that the iudgement which was exercised in times past by the ministerie of this Prophet be also fulfilled at this day But we must diligently take hede lest the frute of the gospel pearish throgh our defalt MAR. 12. That they seeing may not discerne It sufficeth to note here briefly that which is more largely entreated of other where that the doctrine is not properly nor by it selfe nor of the owne nature the cause of the blindnesse but by an accidental meanes For as when the purblinde come foorth into the Sunne their eyes are more blinded and that fault is not to be imputed to the Sunne but to their eyes so the woorde of God blindeth and hardeneth the reprobate because it cōmeth through their owne wickednes it is proper naturall to thēselues accidental to the word Least at any time they shoulde tourne This clause sheweth what profite we should haue by hearing and vnderstanding namely that men being turned to God may by him be receiued againe into grace and by enioyinge his mercy they may liue well and happely Therefore the Lorde woulde that his worde should be preached especially for this ende that by renewing the mindes and hearts of menne he might reconcile them to himself But on the contrary side Isai heere sayeth of the reprobate that a stonie hardnesse remaineth in them least they shoulde obtaine mercy and that the effecte of the woorde was taken away from them least their heartes shoulde tourne to repentaunce Vnder this woorde healinge Mathewe comprehendeth the deliuerance from al euilles as the Prophet also doth for they doe Metaphorically compare a people afflicted by the hande of God to a sicke man And when the Lorde releaseth his punishments they say that he healeth But because this health dependeth vppon forgiuenesse of sinnes Marke doeth aptly and wel set downe the cause and fountaine For whence proceedeth the mitigation of punishments but because the Lorde being well pleased with vs bestoweth his blessing vppon vs And though that sometime after he hath forgiuen our sinne he yet ceaseth not to punish vs either that we may the more be humbled or that we may be the more wary heereafter yet because he sheweth some tokens of his fauour hee quickeneth and restoreth vs then because that for the moste parte the
punishmentes are taken awaye with the sinne the healinge is rightly ioyned with forgiuenesse But it cannot be gathered of this that repentaunce is the cause of forgiuenesse as thoughe GOD shoulde receiue the repentante into fauour because they deserued it for euen the conuersion it selfe is a token of the free mercye and fauour of God but it onely noteth the order of thinges followinge the fauour of God for God forgiueth sinnes onely in those menne whiche are displeased with themselues MAT. 16. But blessed are your eyes Luke seemeth to referre this saying to an other time yet it is easily answered for he heapeth there many sentences togither not obseruing the course of the times VVe wil therefore folow the course which Mathew holdeth who setteth downe more plainly the occasion why he spake it For as of the singular grace bestowed vpon them they were before admonished that the Lorde exempting them from the common sorte did familiarly admit them to the mysteries of his kingdome so nowe the same grace is extolled by an other comparison to witte that they are preferd before the olde Prophets and the holy kings And this is much more excellent then to be preferred before the vnbeleeuing multitude Also Christ meaneth not euery hearing nor simple seing of the flesh but he saith that their eies are blessed because they see the glory due to the only begotten sonne of God so that they acknowledge him to be the redeemer because the liuely image of God appeared to them wherby they should receiue saluation and perfect blessednesse Then because that which was said by the Prophets was fulfilled in thē that they should not learne euery man of his neighbor but that they shuld be fully and perfectly taught of God So is that obiection also answeared whiche might be gathered of an other saying of Christ Iohn 20. 29. wher he called them blessed which sawe not and yet beleeued for there is noted an other maner of seeing namely suche a seeing as Thomas desired to serue his grosse affection But the speach wherof Christ now speaketh is common with the apostles to the faithfull of all ages For we not seeing and not hearing do hear and do see Christ because that in the gospel as Paul sayeth 2. Cor. 3. 18. he appeareth vnto vs face to face that we might be chaunged into his image and the perfection of wisedome righteousnesse and of life which was once giuen in him shineth therein daily LV. 24. And kings haue desired to see The present estate of the Church may wel be accoūted better then the estate of the holy fathers which liued vnder the law to whō that was shewed but vnder shadows clouds which now appeareth plainly in the open face of Christ For the vaile of the tēple being rente wee doe enter by faithe into the heauenly Sanctuarie and therby we haue a fre accesse to God For though the fathers content with their lot nourished a blessed peace in their mindes yet this hindered them not but that they were caried further in their desires So Abraham sawe Iohn 8. 56. the day of Christ a farre off and he reioyced yet he desired to haue a nearer sight but hee obtained not his desire For Simeon spake according to the desire of them all when he sayd Luk. 2. 29. Now let thy seruāt depart in peace And it could not otherwise be when vnder the burden of the curse wherby mankind was oppressed they were al enflamed with a desire of the promised deliuerāce Therfore we know that as famished people they hungred after Christe and yet they had a stayed faith that they grudged not against God but patiently suspended their desires vntill the full time of his reuealing Math. 13. Marke 4. Luke 8. 18. Heare ye therfore the Parable of the sower 19. VVhen so euer a man heareth the word of the kingdome and vnderstandeth it not the euill one commeth catcheth away that which was sowen in his heart and this is hee which hath receiued the sede by the way side 20. And he that receiued seede in a stonie grounde is he which heareth the worde and incontinently wyth ioye receiueth it 21. Yet hath hee no roote in himselfe and dureth but a season for assoone as tribulation or persecution cōmeth because of the worde by and by he is offended 22. And he that receiueth the seede amonge thornes is hee that heareth the woorde but the care of this worlde and the deceitfulnesse of richesse choake the worde and he is made vnfrutefull 23. But he that receiueth the seede in the good ground is he that heareth the worde and vnderstandeth it whiche also beareth fruite and bringeth forth some an hundreth folde some sixtie folde and some thirtie folde 13. Againe he sayd vnto thē perceiue yee not this parable how then shoulde ye vnderstād all other parables 14. the sower soweth the word 15. And these are they that receiue the seede by the way side in whome the woorde is sowen but when they haue heard it Sathan commeth immediately taketh away the word that was sowen in their hearts 16. And likewise they that receiue the seede in stony groūd are they which whē they haue heard the woorde straightway receiue it with gladnesse 17. Yet haue they no roote in themselues and endure but a time for when trouble persecution ariseth for the woord immediately they be offended 18. Also they that receiue the seede amonge the thornes are such as heare the woorde 19. But the cares of this world and the deceitfulnesse of richesse and the lustes of other things enter in and choake the worde and it is vnfrutefull 20. But they that haue receiued seede in good grounde are they that heare the woord and receiue it bring forth frute one corne thirty another sixty and some an hundreth 11. The Parable is this the seede is the woorde of God 12. And they that are beside the way are they that heare afterwarde commeth the diuell and taketh away the word out of their hearts least they should beleeu and be saued 13. But they that are on the stones are they whiche when they haue hearde receiue the woorde with ioye but they haue no rotes which for a while beleue but in the time of temptation goe away 14. And that which fell among thornes are they which haue hearde and after their departure are choaked with cares and with richesse and voluptuous liuing and bring foorth no fruite 15. But that whiche fell in good grounde are they which with an honest good hart heare the woorde and keepe it and bring forth frute with patience MATHEVVE◠and Luke doe sette downe the exposition of the Parable as if that Christe hadde simply expounded it to his disciples without reproouing them but in Marke he doeth sharply reprooue their slacknesse because that they which should become teachers of others did not profite more then others But the summe is that the doctrine of the Gospell being scattered abroade as seede doeth not
seeme not to beare any rule at the first But after the corne groweth and promiseth to yeelde fruite then growe they vppe aloft Therefore all menne must diligently applie themselues to roote vppe the thornes out of their hearts least the worde of God be choaked for there is no man which is not filled wyth great aboundance of thornes as with a thicke woode And certainly we see very fewe come to ripenesse because scarce the tenth man applieth himselfe to roote them vppe no nor to loppe or cutte them And the great aboundance whiche shoulde mooue menne to be more diligent causeth many to be more carelesse Christe vseth the phrase of deceitfulnesse of richesse for couetousnesse And he purposely calleth richesse beguilfull or deceitfull that men might thereby learne the rather to take heede and to beware of their snares But let vs remember that as many affectiōs as there be of our flesh the abundance varietie whereof is innumerable so many lettes and hinderances there are to corrupt the seede of life 23. Hee that receiueth the seede in the good grounde Christe compareth them onely to good and frutefull grounde in whome the woorde of God not onely taketh rootes and those deepe and sound but which doe also ouercome all lettes least they should hinder the frute of the same If any man obiecte that there cannot any be found voide and free from thornes the answeare is easie Christe speaketh not heere of perfection of faith but onely sheweth in whome the worde doth fructifie Therefore though the frute be but small yet who soeuer degenerateth not frō the sincere worship of God is counted good and frutefull grounde It behooueth vs to be diligent in rooting vppe of thornes but because that we shall neuer bring to passe no not by our daily labour but that some remnantes will alwaies remaine yet lette euery one of vs endeuour to mortifie and to kill them least they hinder the frute of the woorde That which foloweth next where Christ teacheth that al bring not forth frute in like measure confirmeth this sentence For though the frutefulnes of that ground which bringeth foorth frute in thirtie folde is but small in comparison of a hundred folde yet we see that Christ ioyneth all those groundes together which doe not altogither deceiue the labour and hope of the husband man And we are heereby taught not to despise them which growe not to great excellencie when the householder himselfe thoughe he preferre some one aboue the rest in respecte of his high estate yet he vouchsafeth the common shewe of his fauourable goodnesse also towardes the inferiours But Hierome wresteth very fondly these three degrees to virgines widowes and wiues as though the frute which the Lorde requireth of vs were onely tied to virginitie and that the godlinesse of the maried were not oft more plentifull in bringing foorth all frute of righteousnesse This is also to be noted by the way that Christ speaketh not hyperbolically of encrease of a hundred folde for there were diuers regions at that time so frutefull as it appeareth by many Hystoriographers which were eye witnesses of the same Mathewe 13. Marke Luke 24. An other Parable put he forth vnto them saying The kingdome of heauen is like vnto a man which sowed good seede in his fielde 25. But while men slept there came his enemie and sowed Tares among the VVheat and went his way 26. And when the blade was sprong vp and brought foorth frute then appeared the Tares also 27. Then came the seruauntes of the housholder and sayd vnto him master sowedst not thou good seede in thy fielde from whence then hath it Tares 28. And he sayde vnto them The enuious man hath done this Then the seruants sayd vnto him wilt thou then that we goe and gather them vp 29. But he sayd nay least while yee goe about to gather the Tares ye pluck vp also with them the wheat 30. Let both growe together vntil the haruest and in time of haruest I will say to the reapers Gather ye first the Tares and binde them in sheaues to burne them but gather the wheat into my barne Somewhat after 36. Then sent Iesus the multitude away went into the house And his disciples came vnto him saying declare to vs the parable of the Tares of the field 37. Then answeared he and sayde to them he that soweth the good seede is the sonne of man 38. And the fielde is the worlde and the good seede they are the children of the kingdome and the tares are the children of the wicked 39. And the enemie that soweth them is the deuil and the haruest is the ende of the world and the reapers be the Angels 40. As then the Tares are gathered and burned in the fire so shall it be in the ende of the world 41. The sonne of man shall send forth his Angels they shall gather out of his kingdome all things that offend and them which doe iniquitie 42. And shall cast them into a furnace of fire there shal be wailing and gnashing of teeth 43. Then shall the iust menne shine as the sunne in the kingdome of their father He that hath eares to heare let him heare   That we may profite by this parable it is worth the labour to consider to what purpose Christ applieth it Some thinke least the confused multitude should flatter themselues in the outward profession of the gospel that he sayd that in his field there is oftē mixed bad seede with the good but that a day should come wherein the Tares should be separated from the wheat And therefore they ioyne this parable with the last as if they both had one cause and one ende But to me it seemeth otherwise for he doth therfore make mentiō of the separation least the minds of the godly should waxe faint with wearinesse in beholding a confused mixture of the good with the euill for though Christ hath cleansed his church with his bloude that it shoulde be without wrinkle and spotte yet he suffereth many faultes to remaine I speake not of the remnantes of the infirmities of the fleshe to which all the faithfull are subiect after they are regenerate by the spirit of God But assoone as Christe hath gathered a little flocke vnto himselfe many hypocrites insinuate themselues peruerse men creepe in and many wicked men thrust themselues in and so it commeth to passe that the holy company which Christ had separated vnto himselfe is polluted with many filthy pollutions Also this seemeth to be very absurde vnto many that either vngodly or prophane or wicked menne should be nourished in the bosome of the Church Furthermore there are many which vnder pretence of zeale are more frowarde then neede if all things be not ordered according to their desire because there doeth not appeare an absolute puritie they doe either tumultuously depart from the Churche or else they ouerthrowe and destroy the same throughe their outragious rigour VVherefore in
that yet he shoulde preuaile nothing by hys deuices I sayeth he what guiles soeuer he deuiseth will to day to morowe doe the office laide vpon me of God and when I come to the ende of the race then shall I be offered vppe in sacrifice Yet that the meaning of the woordes may be more plainly sette downe vnto vs in the first part of the sentence Christe graunteth that the third day after that is shortly after he should die and thus he declareth that he can by no fear of death be driuen from doing his duetie to the whiche with a setteled purpose of the minde he goeth without feare Then he addeth that it is a vaine shew of feare which is obiected by those false fained warners because there is no daunger of death other where then at Ierusalem But in the seconde parte he reprooueth the Pharises sharply doe you who I see shall be my butchers warne me to take heede of Herode Though the vpbraidinge goeth further for he not only sayeth that he is ready to die at Ierusalem but that it also is a denne of theeues where almost all the Prophets were slaine It is true that many were slaine otherwhere and especially at that time when the cruell rage of Iesabel was hotte against them but because that continually the Prophets were not in any other place more cruelly dealt with Christ layeth woorthely this reproofe vppon the wicked inhabitants of the holy Citie And for the most part it befell the Prophets to be slaine there for sith the wickednesse came from thence wherewyth Iudea was filled that also was the fielde wherein God exercised his Prophets For we knowe that the more the doctrine of the Gospell shineth and the nearer it commeth to the wicked the madder they become Yet this is a horrible example that the place which was chosen to be the sanctuary of the worship of God and to be the house of the lawe and of the heauenly wisedome should be defiled not with one or two murders but with the ordinarie slaughter of the Prophets And heereby it appeareth howe obstinate the vnthankfulnessse of the world was in refusing sound doctrine Thoughe the exclamation which followeth presently after in Luke seemeth so to be ioyned to this as if Christ heereof taking occasion did then enuey against Ierusalem yet I rather thinke when Luke had sayd before that Ierusalem was embrued with Prophets bloude yea and that it was by continuall course of many ages the cruell and sacrilegious slaughter house occupied in murthering the Prophets presently according to his maner he addeth a sentence whiche agreed with that speache For we see in diuers places before that it was no vnwōted thing in him to gather into one place sayings of Christ vttered at sondry times Mathewe Marke Luke 11.   37. And as he spake a certain Pharisie besought him to dine with him and hee went in and sate downe at the table 38. And when the Pharisie sawe it hee marueiled that he had not first washed before dinner 39. And the Lord sayd vnto him in deede ye Pharisies make cleane the out side of the cuppe and of the platter but the inwarde parts is full of raueuing wickednesse 40. Yee fooles did not he which made that which is without make that which is within also 41. Therefore giue almes of those thinges which are within and beholde all things shal be cleane vnto you This heere sette downe agreeth in parte but not wholely wyth that doctrine in the fiftene chapter of Mat. that Christ of purpose neglected those outwarde rites inuented by men in obseruing whereof the Iewes were to too carefull that hee might correcte the superstition of the people and especially of the Scribes God had commaunded some certaine washings in his lawe in the whiche hee profitably exercised his people in the meditation of true puritie The Iewes not being content with thys mediocritie added many other washinges specially that no man shoulde eat except he had washed as Mark declareth more plainly in his 7. chapter and also appeareth in the 2. of Iohn Also to this fault was added a wicked confidence because they hauing no regard of the spirituall worship of God thought they had wel discharged themselues if they had set vp a figure in the place of God And Christe not being ignorant that the contempt of this ceremony woulde be offensiuely taken yet omitted the same that he might shewe that God made small account of the outwarde cleannesse of the flesh but required the spirituall righteousnes of the hart 3◠In deede yee Pharisies Christe doeth not reproue the Pharisies in this place as he doth in Mathew and Mark because they preposterously worshipped God with mens inuentions and brake the lawe of God through their owne traditions but he onlye toucheth their grosse hypocrisie because they desired puritie but in the eyes of men as it they had nothing to do with God And this reproofe lighteth vpon all hypocrites which establish a righteousnesse in the ceremonies commanded by God And therfore Christe concludeth more then if he shoulde haue sayde that God is worshipped in vaine with the commandements of men for he generally condemneth that errour that God shoulde be worshipped with ceremonies and not with faith a pure affection of the heart And though the Prophets alwayes hadde a great controuersie about this matter wyth the Iewes yet the dispositions of men are so prone to hypocrisie that proud errour preuailed that God should be pleased with outward worshippings voide of faith But chiefly they were so astonied in Christes time that religion then only stode in mere trifles Therefore he enueyeth against the Pharisies which are busily occupied in washing the cuppes nourish inwardly in their harts most filthy spots of rauening wickednes And he cōdemneth their folly by this reason that God which created the inward soule of man as well as the body could not be pleased only with an outward shew For this chiefly deceiueth men that either they doe not consider that they haue to doe with God or else they transforme him according to the vanitie of their imagination as if he differed nothing from a mortall man 41. But of those thinges which are within Christ after his maner calleth the Pharisies backe from ceremonies to charitie affirming that men as wel as meats are not clēsed with water but with loue Yet he wold not in those woords lessen the grace of God nor reiecte the rites of the lawe as vaine and vnprofitable for he directeth his speach against them which carelesly mocke at God with naked signes as if he should haue sayd it is onely the lawfull vse which sanctifieth the meates And they onely doe vse the meates rightly and iustly which helpe the want of the poore with their aboundance Therefore it were better to giue almes of that abundance which we haue then by scrupulous washing of hands and cuppes to neglect the poore That which the Papists doe gather
other side vnto Bethsaida while he sent away the people 46. Then assoone as he hadde sent them away he departed into a mountaine to pray 47. And when euen was come the ship was in the mids of the sea and he alone on the land 48. And he saw them troubled in rowing for the wind was cōtrary to them and about the fourth watch of the night hee came vpon them walking vpon the sea and would haue passed by them 49. And when they saw him walking vpon the sea they supposed it had bene a spirite and cryed out 50. For they all saw him and were sore afraide but anon he talked with them and sayd vnto them bee of good comfort it is I be not afrayd 51. Then he went vp vnto them into the shippe and the wind ceased and they were sors amased in themselues beyond measure and meruailed 52. For they had not considered the matter of the loaues beecause their heartes were hardned  21. Iesus compeld his disciples It behoued him to compell them because to leaue him they would not haue passed ouer to an other place but against their willes Also they doe herein declare howe much they obeye him while against their owne minde they giue place and obey his commandement And certeinly in shew it seemed very absurd that he would remaine alone in a desert place when night approched Therefore their aptnesse to be taught deserued so much the more prayse for that the authoritie of the heauenlye maister was more regarded and esteemed by them then that which might seeme probable on the contrary part And we do not rightly and perfectly obey God except we do simply follow whatsoeuer he commaundeth how much soeuer our sense repugne against the same Certeinly God alwaies hath the best reason and ground of his counsel and commaundement but he often hideth the same from vs that we might learne not to be selfewise but wholly to depend vppon his will Thus Christ compeld his disciples to passe ouer that hee might frame them to that rule of obedience which I spake of Neyther is there any doubt but that he would make himselfe a way to the miracle which next followeth 23. Hee went vp into a mountaine alone It is likely that the sonne of God from whom the tempest to come could not be hidde did not neglect in his prayers the preseruation of his disciples yet it is meruaile why he doth not rather preuent the perill then apply himselfe to prayer But that he might fulfill the partes of a mediatour hee sheweth himselfe to be both God and man and gaue testimonies of both natures as farre as the matter required VVhen he had all thinges at his owne will he shewed himselfe to be a man by praying neither did he that feignedlye but he shewed a sincere affection of humane loue towards vs. In this matter the diuine maiestie withdrew it selfe after a sort which yet shewed it self at length in his order But in going vp into the mountaine hee sought oportunitie that he might the freelyer pray farre from all noyse VVe know how easily the ardent zeale in prayer through the least disturbances either falleth away or else waxeth colde And though Christ had not this imperfection yet his will was to teache vs by his example diligently to vse all helpes which may deliuer our mindes from all the snares of the world that we being free may be wholely bent into heauen And solitarinesse much auaileth in this that they which prepare themselues to praier shoulde be the more diligent hauing God alone for witnesse powring out their heart into his bosome they should the more diligently examine themselues lastly cōsidering with themselues that they haue to doe with God let them lift vp themselues aboue themselues Yet it is to be noted that he setteth not downe a lawe as if it were not lawfull to pray any other where but in secrete for Paule also commaundeth vs to lifte vp pure handes euery where 1. Tim. 2. 8. And Christ himselfe sometime prayed before men and he also taught his disciples that they being gathered togither should conceiue praiers openly amōgst themselues But that libertie of praying in all places hindereth not but that they shoulde also vse priuate prayers in time conuenient 24. The shippe was nowe in the middes of the sea The readers shall finde this hystorie expounded by me vpon the sixt chapter of Iohn and therefore I will be the shorter heere Christe suffered his disciples to be tossed with a troublesome tempest and with some daunger for a time to that ende that they might with readier mindes receiue helpe when it should be brought them for the contrary winde roase about midnight or a litle before And thē at the fourth watche Christ appeared that is three houres ful before day so their faith was as hardly shakē with terrours as their armes were toyled with rowing But when necessitie it selfe most vrged them to desire their maisters presence they were too grosse and blockish to be afraid at his sight as if he hadde bene a spirite For this cause Marke sayeth that their hearts were blinded and vnderstoode not the matter of the loaues For by that myracle they were sufficiently taught that Christe wanted not diuine power to helpe his and that hee doeth carefully prouide for them when necessity so requireth Therefore their sluggishnes nowe is worthily condemned because they doe not presently call to minde that heauenly power a notable token whereof being shewed but late ought yet to be present before their eyes But through the fault of theyr sluggishnes they were afrayd beecause they had not profited by the former miracles so rightly as became them but their blindnes is especiallye reproued because they had forgotten that which they saw so late or rather that they applyed not their mindes to consider the Godheade whereof the multiplying of the loaues was testimony euident enough Yet Mark setteth downe two thinges in his wordes that they considered not thoroughly the glory of christ which was shewed in multiplying the loaues then he declareth the cause for that their heartes were hardened And that seemeth to be added not onely for the aggrauating of the greatnes of the fault but also to admonish vs of the infirmity of our minde that we should aske new eyes of the Lord. Certinely it was as I sayde euen now too beastly ignoraunce not to vnderstande as it were the palpable power of God Yet because all mankind is sicke of the same disease Mardoth of purpose make mention of the blindnes that wee might knowe that it is no new matter if men cannot see into the manifest workes of God vntill they be lightned from aboue as Moses also said Deut. 29. 4. Yet the Lord hath not giuen you an hearte to vnderstand And though the word heart doth often signifie the wil or the seate of affections yet here in this place as also in the place of Moses which I cited it is take for the mind
sprinckling of their comured water which the Papistes call holy water with the Iewish washinges For the Papistes do blot out asmuch as lyeth in them that one Baptisme by the iteratinge of the same so oft Then it is applyed to exorcismes and that oyishe sprincklinge is supposed to be of force to wash away sinnes If that it were a thing lawfull of it selfe and were free from such corruptions yet that necessitye which they vrge is alwaies to be condemned 3 VVhy do yee also transgresse the commaundements of God Christ maketh here a double answere the first is to the person as they say the other conteineth the definition of the matter and cause The order is otherwise sette downe in Mark who first bringeth in that whiche Christe spake of the whole matter then he addeth the reproofe wherin heinueigheth against hypocrites we will follow the course obserued by Matth. Againe when as the Lord demaundeth of the Scribes why they defile the law of God through their own traditions he doth not yet plainely delyuer his disciples from the fault obiected against them but hee onely sheweth them how wicked preposterous and froward they were They take it grieuously that the preceptes of menne are not exactly obserued how much more grieuous a matter is it that the law of God being neglected they should imploy their whole endeuor in the obseruing of these traditions Therfore it appeareth that they were moued rather with ambition then with a true and right zeale while they so prefer men before God Also it doth easily appeare by the text in what sense he saith that the commaundements of God are transgressed They did not openly or professedly abolish the law of God as to affirme that to be lawful which the law had forbidden but they did indirectly transgresse the same when as the exercises enioined by the Lorde were suffred by the carelesly to be omitted The exāple which Christ bringeth is plaine familiar God hath commanded that children shuld honor their parents Yet because the offrings made for the gaine of the priests the gathering of them was so narowly looked to that they imagined that he sinned more grieuously that offred nothing then he that robd his parents of the honor due to thē Also that which according to the law of god was left as a thing voluntary was of more importance in the iudgment of the scribes thē one of the chief cōmādements of god Therfore as oft as we are so bent to kepe the laws of men so y t we imploy lesse diligence care for the keeping of the law of god we are accoūted to trāsgresse the same A litle after he saith that the cōmandemēt of god is made of no autority by y e traditiōs of mē because the Scribes do hold the people so bound to their deuises that there could no time nor leasure be left to the word of god also because they thoght that they had done their duety very well that had waited of them at an ynch and hereof arose a liberty to sin For it is thought that the law of God may be freely broken sith that holines is rather put in the obseruation of other things then of it Now let euery man consider with himself whether this fault abosideth not more at this day amōgst the Papists thē in times past amongst the Iews The Pope with the whol dunghil of his cleargy denieth not but that God ought to bee obeied but when they come to the purpose where as they detest the tasting of a litle flesh as a deadly sinne and theft and whordome but as a veniall sinne they ouerthrow the law of God for their own traditions and it is no way to bee suffered that the obseruation of mans deuises should diminish any of that obedience which is due to God alone Further the honour which GOD commaundeth to yeelde to the parents is extended to all the dueties of godlines The last clause that Christ addeth that he is worthy of death which curseth his father or his mother tendeth to this that wee shoulde know that the commaundement of honoring the parentes is not small or of light importance sith that the breach of the same is so sharply punished And this doth not a litle amplifie the sinne of the Scribes that so seuere a threatning terrifieth not them from lettinge the bridle loose to contemners of parents 5. But ye say This sentence wanteth that which is more fully sette downe in Mark where it is added you suffer him no more to do any thing for his father and mother And the meaning is that the Scribes do wickedly in absoluing them which withdraw themselues from dooing their dueties to their parents so that they supply that want with a voluntarye sacrifice which might haue bene omitted without any offence to God Neyther may the words of Christ be so takē as if the Scribes should haue restrayned men from al right obedience but they did so earnestly apply themselues to get their pray that children in the meane space did not their duty to their parents 7 Isaias prophesied wel of you Now the Lord proceedeth further For hee speaketh of the cause it selfe which he deuideth into two partes The first is that they being only bent to outward rites esteemed nothinge of true holines which consisteth in the sincere integrity of the heart the other that they peruerslye worshipped God after their owne will And 〈◊〉 seemeth to reproue the men when he speaketh against counterfeit feigned holines yet he comprehendeth the sum of the doctrine which is fully defined thus The worship of God is spiritual consisteth not in sprinckling of water or in any other ceremony Also there is no other reasonable seruice of God then that whiche is framed after hys word And though Iesaias prophesied not only of the time to come but had respect to the mē of his age yet Christ saith that this prophesie belōgeth to the Scribes Pharises because they were like to those old hypocrites with whō the prophet had to do Christ rehearseth it not after the word that is there set down yet the prophet doth expresly mentiō these two faults wherewith the Iewes had prouoked the vengance of God against thēselues that they faigned a holines onely with the lyppes and outward professiō further that they declined to faigned worshippings First therfore it is wicked hypocrisie when men do not honour God but in outward shew for it were not euil of it self to draw nere to god with the mouth and lyps so that the heart went before This therefore is the summe because the worship of GOD is spirituall and nothing pleaseth him except the inward sincerity of the heart be ioyned with it they are hypocrites which put holines in outward pompes 9 They worship me in vaine The Prophet speaketh word for word thus Their feare was taught by the precept of men But Christ doth faithfully and aptly yeelde the sense thus God is worshipped in vaine where
more euidently shewe the heart of man to be the seat of all euilles he sayeth that the testimonies and fruites are apparant in the sinnes them selues For the woorde Deâ—iling or making vncleane in Greeke is sayd to make Common as a little before Marke sayd common hands for vncleane And it is an Hebrewe phrase for because the Lord had separated the Iewes on this condition that they might be seuered from al the vncleannesse of the Gentiles what soeuer differed from this holinesse they called common or as prophane Mathew 15. Marke 7. Luke 21. And Iesus went thence departed into the câ—astes of Tyrus and Sidon 22. And beholde a woman a Cananite came out of the same coastes cried saying vnto him Haue mercy on me O Lorde the sonne of Dauid my daughter is miserably vexed with a deuil 23. But he answered her not a word Then came to him his Disciples and besought him saying send her away for shee crieth after vs. 24. But he answeared and sayd I am not sent but vnto the lost shepe of the house of Israel 25. Yet â—hee came and worshipped him saying Lord helpe me 26. And he answered and sayd It is not good to take the childreÌ„s bread and to cast it to whelpes 27. But shee said trueth Lord yet in deede the whelps eat of the crums which fall from their masters table 28. Then Iesus answeared and sayd vnto her O womaÌ„ great is thy saith be it to thee as thou desirest and her daughter was made whole as that houre 24. And from thence he arose and went into the borders of Tyrus and Sidon and entred into an house and woulde that no man shoulde haue knowen but he could not be hid 25. For a certain womaÌ„ whose little daughter hadde an vncleane spirit heard of him came and fell at his feete 26. And the woman was a Greeke a Syrophenissian by nation and shee be sought him that he would cast out the deuil out of her daughter 27. But Iesus said vnto her let the children first be sed for it is not good to take the childreÌ„s bred to cast it vnto whelps 28. Then she answered said vnto him trueth Lorde yet in dede the whelps eate vnder the table of the childrens crums 29. Then he said vnto her for this saying go thy way the deuil is gon out of thy daughter 33. And when shee was come home to her house shee founde the deuill departed and her daughter lying on the bed  In this myracle we are taught how the grace of Christ begaÌ„ to spread amongst the Gentiles For though the full time was not yet come wherin Christ should make himselfe knowen to the whole worlde yet it pleased him to giue some tastes of his commoÌ„ mercy which at length was bestowed generally both to the Iewes and Gentiles after his resurrection Also in the woman of Canaan is described a notable image of faith that by making comparison we might knowe that the promised redemption was worthily taken from the Iewes whose vngodlines was so blockish The woman which Mathewe calleth a Canaanite is of Marke sayde to haue bene a Grecian and by nation a Syrophenissian wherein there is no difference for we knowe that it was the common maner of speache amongst the Iewes to call all forraine nations Grecians and therfore that Antithesis betwene the Grecians and the Iewes is often sounde in Paule Also when shee was borne in the coastes of Tyre and Sidon it is no meruaile that shee is called a Syrophenissean when as the region hadde the name of Syria and was a parte of Phoenicia and the Iewes very odiously called all the inhabitants of that land Cananites And it is to be supposed that the most part of them came of the people of Canaan who being banished out of their country toke the next place of refuge in their banishment They doe both agree in this that the woman came of a prophane nation not brought vp in the doctrine of the lawe that shee came of her owne accord to Christ in all humility to seeke aid of him The circumstance is also to be noted which is set downe by Marke that Christ came not thither with banner displaid but as a priuate man that he might hide himself in that corner for a time But Marke speaketh after the common sense of flesh for though Christ foresaw by his diuine spirit what should come to passe yet in as much as he was the seruant ambassadour of the father he kept himselfe after the maner of man within the bounds of the calling laid vpon him therfore it is said that he could not do that which as a man he would haue done In the meane while this circumstance hath great waight for the condemnation of the Iewes that wheÌ„ Christ in opeÌ„ place did set before them the promised redemption with a loud voice and myracles annexed to the same they remained blinde and deafe when yet they boasted themselues to be heires of the couenant of the Lord his peculiar people and a priestly kingdome and this woman which had none of these priuiledges with the children of Abraham vnto whome the couenant in shewe appertained not not being called either with woorde or signe commeth running of her owne free will 22. Haue mercy on me O Lorde Though this woman was a stranger from the Lordes flocke yet she had gotten some tast of godlinesse for without some knowledge of the promises shee coulde not haue called Christ the sonne of Dauid For although the Iewes were almost falne away froÌ„ the pure and sincere doctrine of the law or at the least were turned far aside from the same yet the renoumed fame of the promised redemption flourished And wheÌ„ as the restitution of the church rested vpon the kingdom of Dauid wheÌ„ as there was any speach of the Messias the name of the son of Dauid was coÌ„mon among them this confession was in the mouth of all men But when as true faith was worne out amongest them by the wonderful incredible goodnes of God it came to passe that the sauor of the promisses came to the natioÌ„s that dwelt by them Therfore though this womaÌ„ had not ben familiarly taught by any master neither yet had framed a faith in Christ vnaduisedly to her self but she coÌ„ceiued it out of the law and the prophets VVherfore that dog Seruetus no lesse folishly theÌ„ wickedly abused this exaÌ„ple that he might strip faith bare naked of the promisses After this sense I deny not but that somtimes there may be a faith coÌ„ceiued which alwais hath not an expres distinct knowledge of sound doctrine so that we hold this that faith doth alwaies spring out of the woorde of God and hath his beginning of the true principles so that it may alwayes be annexed to some light of true knowledge 23. But hee answeared her not The Euangelistes doe diuers wayes commend the faith of this woman as nowe of her inuincible
himselfe to a wilfull sluggishnesse The callinge of Christe and the present offering of eternall saluation was manifested to the Scribes as wel by the law and the Prophets as by his own doctrine which was confirmed by myracles There are very many suche at thys day which do pretende that in doubtfull matters they haue iust cause to suspēd their iudgmēt because y t a resolute determination must be waighted for Nay they think this a point of great wisdom of purpose to auoid all inquirie after the truthe As thoughe it were not a poynte of great slouthfulnesse to neglecte the eternall saluation of soules when as they so diligently prouide for those thinges which are of the flesh and of the earth and in the meane season to pretende vaine excuses of grosse and deepe ignoraunce But certaine vnlearned menne doe gather too muche absurdly out of this place that it is not lawfull by looking into the skie to iudge either of temperature or of stormes For Christe rather of the right course of nature argueth that they shoulde iustlye pearish for their vnthankfulnesse which are so quicke wicked in things pertaining to this present life and doe wittingly and willingly ouerwhelme the heauenly light with their owne blockishnesse Mark addeth that Christe sighed in spirite in which wordes he declare it that he took it grieuously bitterly when hee saw these vnthankfull menne so stubburnely to resiste against God And certainly it becommeth all them that are studious of the glory of God and carefull of mannes saluation that nothinge wounde them deepelier with sorowe then when they see the vnbeleeuers of sette purpose stoppe vppe from themselues the meanes whereby they should beleeue and to apply al the witte they haue to that purpose that they might darken the lighte of the woorde and woorkes of God with their mistes I thinke that the worde Spirite is putte heere Emphatically that we might knowe that this sigh◠came of the deepe affection of his heart least any Sophister shoulde say that Christe made but an outwarde shewe of sorowe which he fealt not inwardly For it coulde not be otherwise but that holy soule which was gouerned by the spirite of zeale shoulde be altogither grieued at suche vngodly frowardnesse 57. VVhy iudge you not of your selues Heere Christ openeth the fountaine from whence the mischiefe sprange and toucheth the bile it selfe as it were with a launce namely for that they descended not into their owne consciences nor made there any searche with themselues before God what is right For heereof commeth it that the hypocrites are so proude in their quarelling and that they cast foorth such arrogant speaches into the aire without regarde they gather not their sences togither neither doe they sette themselues before the iudgement seate of GOD that truthe being once knowen mighte haue the victorie Further that which Luke sayeth was spoken to the multitude differeth not from that whiche Mathewe and Marke reporte because that it is probable that Christe did generally bende his speache agaynste the followers and disciples of the Scribes and other suche like contemners of God whome he sawe to be too many so that this complaint or rebuke lighted vppon the whole company of those lewde ones MATH 4. The wicked generation This place was expounded in the 12. chapter And the summe is that the Iewes were satisfied with no signes but that their wicked desire did still prouoke them to tempt God Neither doth he simply cal them an adoulterous generation because they desire any signe which God sometime graunteth to his children but because they or purpose prouoke God therefore hee sayeth that he shall be restored to them again aliue as Ionas was So Mat. reporteth Marke maketh no mention of Ionas yet hath the same sense For this neither could serue for a signe vnto them that Christ being raised frō the dead would send forth the sounding voyce of his gospell into all places Mathew 16. Marke 8. Luke 12. 5. And when his disciples were come to the other side they hadde forgotten to take breade wyll them 6. Then Iesus sayd vnto them Take hede and beware of the leauen of the Pharisies and Sadduces 7. And they thought in themselues saying It is because wee haue brought no bread 8. But Iesus knowing it sayd vnto them O yee of little faith why thinke yee thus in your selues because yee haue brought no breade 9. Do ye not yet perceiue neither remember the fiue leaues when there were fiue thousande menne and howe many baskettes tooke yee vppe 10. Neither the seuen leaues when there were 4000. men and howe many baskets tooke yee vp 11. VVhy perceiue yee not that I said not vnto you cōcerning bread that ye shoulde beware of the leauen of the Pharisies and Sadduces 12. Then vnderstode they that he had not sayd that they shoulde beware of the leauen of breade but of the doctrine of the Pharisies and Sadduces 14. And they hadde forgotten to take bread neither hadde they in the shippe with them but one leafe 15. And he charged them saying Take hede and beware of the leauen of the Pharisies and of the leauen of Herode 16. And they thought amonge themselues saying It is because we haue no breade 17. And when Iesus knewe it he sayde vnto them VVhy reason ye thus because ye haue no bread perceiue yee not yet neither vnderstand haue ye your hearts yet hardened 18. Haue yee eyes and see not and haue yee eares and heare not and doe you not remember 19. VVhen I brake the fiue leaues among the fiue thousand how many baskettes full of broken meate tooke yee vppe they sayde vnto him twelue 20. And when I brake seuen among foure thousand howe many baskettes of the leauings tooke ye vp and they sayd seuen 21. Then he sayd vnto them how is it that yee vnderstand not 1. In the meane time there gathered togither an innumerable multitude of people so that they trode one an other and he beganne to say to his disciples firste take heede to your selues of the leauen of the Pharisies whiche is hypocrisie 5. VVhen the disciples were come Heere Christ of the former matter taketh occasion to exhort his disciples to keepe themselues from all corruptions which might hinder sincere godlinesse The Pharisies had bene there a litle before who had giuen testimonie of a poysoned frowardnesse The Saduces had kept them companie of the other side Herode a moste vile aduersary and corrupter of sound doctrine The disciples being amongst these daungers it was necessary that they shoulde be warned to looke to themselues for when as the wisedome of man doeth incline of it selfe to vanitie and errours when leude deuices false doctrines and suche other mischiefes doe compasse vs about there is nothing more easie for vs then to fall away from the true and naturall puritie of the woord of God If it come to passe that we be so ensnared it can neuer be that true Religion should haue full
possession of vs. But that the matter may more euidently appeare let vs consider Christes woordes 6. Take heede of the leauen of the Pharisies Mat. ioyneth the Sadduces with the Pharisies Marke putteth Herode in those secondes roume Luke maketh meÌ„tion only of the Pharisies Though it is vncertaine whether Luke rehearseth the same speach of Christ and defineth the leauen to be hypocrisie also doth briefly set down this senteÌ„ce as if there were no doutfulnesse in the woordes And though the Metaphore of leauen which is here applied to false doctrine might other where be transferred to hypocrisie of life and behauiour or else that the same was spoken twise yet there is no absurdity if we say that those sayings which the other two according to the course of the hystorie doe set forth more largely by Luke are touched somwhat otherwise as not in the same place or order so that yet there be no difference in the matter If it be lawfull to folow this coÌ„iecture hypocrisie shall signify somewhat else then a counterfait and fained shew of wisedome namely the fountaine it selfe and matter of vaine pompe which boasting of some great thing before men is of no estimation before God For as the eyes of the Lorde as Ieremie witnesseth 5. 3. behold the truth so by his word he directeth the faithful in perfect holinesse that with a perfecte and sincere heart they may cleaue vnto righteousnesse according to that saying Deut. 10. 12. And now O Israel what doeth the Lorde require of thee but that thou shouldest cleaue vnto him with all thy heart and with all thy soule But on the contrary side the spirituall worship being neglected they doe bring in the traditions of men fading colours as if God could be caught with such baites For although the outwarde ceremonies serue to make a shew yet before God they are but childish triâ—â—es further then we be exercised by them in true holinesse Nowe we vnderstande why Luke put hypocrisie in steade of fained doctrine and vnder this name hee comprehendeth the leauens of menne which doe onely puffe vppe with a vaine shewe and before God haue no soundnesse in them nay they drawe the mindes of menne from the right studie of godlinesse to vaine rites not to be esteemed But because that Mathew his exposition is plainer it shall be best to rest vpon that VVhen the Lorde had reprooued the Disciples they at the length vnderstoode that they were commaunded to take heede of the doctrine it is certaine that this was the meaning of Christe to arme them against the present corruptions with the which they were coÌ„passed on euery side And therfore he speaketh expresly of the Pharisies and Sadduces because those two sectes tyrannously raigned at that time in the Churche and wyth their corrupt doctrines they ouerwhelmed the doctrine of the Lawe and of the Prophets so that there remained almost nothing sounde or perfect Further it is demaunded wherfore Marke putteth Herode amongst the number of false teachers who professed no suche thing I aunsweare when as he was halfe a Iewe degenerate and vnfaithfull he endeuoured by all the subtelties he coulde to drawe the people after him For this is the maner of all Apostates to adde some mixture that a newe Religion may spring which may abolish the former Therefore because that he endeuoured craftily to ouerthrowe the principles of the true and auncient religion that that religion might at the length flourish which shoulde be most agreeable to his tyrannie and because he endeuoured to bringe in a newe kinde of Iudaisme the Lord doeth not without cause commaunde also to beware of his leauen For as the Scribes scattered their errours out of the temple of God so Herodes court was an other shoppe of sathan for the forginge of other errours As we see the like in Poperie at this day Antichrist doeth not vomite his subtleties only out of the Churches and dennes of Sophisters and Monkes but he also proppeth vp his kingdom with the helpe of courtly diuinitie so as he wil omitte no craft And as Christe then mette with those present euilles and gaue his warninge to beware of that which was most noysome we being warned by this example let vs learne wisely to weigh what corruptions may annoy vs. A man may sooner mixe fire and water togither then make the inuentions of the Pope to agree with the Gospel Therfore who soeuer desireth with good faith to become Christes disciple lette him studie to keepe hys soule pure from those leauens If he be nowe already infected with the same lette him labour so muche the more in cleansing himselfe vntill no more dregges nor filthinesse sticke in him And now because that on the other part troublesome men do attempt diuers wayes to corrupt sounde doctrine the faithfull must watch diligently for the auoiding of suche subtleties so as they may celebrate a continual Passeouer with the sweete bread of truth And because that vile wickednesse noysome leauen and most deadly poyson ouerwhelmeth nowe euery place let men imploy all their senses to this warning most necessary of all 1. VVhy thinke you thus in your selues The disciples do againe declare how euil they haue profited both by their masters doctrine also by his woÌ„derfull works For that which he had said of taking hede of leauen they so tooke as if Christ wold only draw them from the outward felowship For because that it was a custome receiued amongst the Iewes that they should not eate meate togither with prophane menne the disciples thought that the Pharisies were of the same sort number And this ignoraÌ„ce was to be tolerated in some sorte but because they forgate so late a benefite they thinke not that the remeady is in Christes hande that they should not be compelled to defile themselues with meate and drinke he rebuketh them more sharply as they were well woorthy and certainly this vnthankfulnesse was too grosse when as they hadde so lately seene bread created of nothing for the satisfying of many thousandes of menne and that being twise done nowe to take care for breade as if the same power were not remaining in the master still By the which woordes we doe gather that all they are condemned of infidelitie whiche hauing once or twice tried the power of God doe afterward distrust For as faith nourisheth the remembrance of the gifts of God in our hearts so except the same faith be ouerwhelmed they will neuer be forgotten â—â— They vnderstoode that he had spoken of the doctrine It is not hard to bee vnderstoode but that Christ opposeth this word leauen against the simple and pure word of God Christe taketh the same beefore in the good parte when he saide that the Gospel was like to leauen but the scripture for the most parte doth hereby signifie any thing that is added whereby the naturall purity of any thing is hindered But in this place these two contraries doe without doubt aunswere the one to
not hands vppon Christ let vs know that it was because God hadde brideled them VVhereby no smal comfort doeth also come to the faithfull when they heare that they are shielded by the hande of God so that they escape as it were the iawes of death Math. 22. Marke 12. Luke 20. 15. Then went the Pharisies tooke counsell howe they might tangle him in talke 16. And they sent vnto him their disciples with the Herodians saying Maister we knowe that thou art true and teachest the way of God truely neyther carest for any manne for thou considerest not the personne of menne 17. Tell vs therefore how thinkest thou Is it lawfull to giue tribute vnto Caesar or not 18. But Iesus perceiued their wickednesse and said why tempt yee me yee hypocrites 19. Shew me the tribute money and they brought him a penie 20. And he said vnto them whose is this image and superscription 21. They sayd vnto him Caesars Then sayde he vnto them Giue therefore to Caesar the thinges which are Caesars and giue vnto God those thinges whiche are Gods 22. And when they heard it they marueiled and left him and went their way 13. And they sent vnto him certaine of the Pharisies and of the Herodians that they might take him in his talke 14. And when they came they sayd vnto him Master we know that thou art true and carest for no manne for thou considerest not the person of menne but teachest the way of God truely Is it lawful to giue tribute to Caesar or not 15. Shoulde we giue it or shoulde we not giue it But he knew their hypocrisie and sayd vnto them why tempte yee me Bring me a pennye that I may see it 16. So they brought it and he sayd vnto them whose is this image and superscription and they sayd vnto hym Caesars 17. Then Iesus answeared sayd vnto them Giue to Caesar the thinges that are Caesars and so God those that are Gods and they marueiled at him 20. And they watched him and sent foorth spies which shuld saiâ—e theÌ„selues iust men to take him in his talke and to deliuer him vnto the power and authâ—ritie of the gouernour 21. And they asked him saying Maister wee knowe that thou sayest and teachest righte neither doest thou accept mans person but teachest the way of god truely 22. Is it lawfull for vs to giue Caesar tribute or no 23. But he perceiued their craftinesse and sayde vnto them why tempt yee mee 24. Shewe me a pennye whose image superscription hath it They answeared and sayd Caesars 25. Then hee sayde vnto them Giue then vnto Caesar the thinges whiche are Caesars and to God those which are Gods 26. And they coulde not reprooue his sayinge before the people but they marueiled at his answeare and held their peace VVheÌ„ the Pharisies had tried al other waies against christ at the last they thought this the best way to destroy him if they could deliuer him to the gouernour as a seditious person and one that sought after innouations Ther was about that time a great question amongst the Iewes coÌ„cerning tribute as we haue sene other wher for when as the Romanes had traÌ„slated to themselues the tribute which God in the law of Moses coÌ„manded to be paid to himself the Iewes in all places were offeÌ„ded thought it a hainous offence and not to be borne that prophane men shoulde pull in this maner to theÌ„selues that which of right appertained to God Further when as that paying of tribute appoynted by the law was a witnes of their adoption they thought themselues spoiled of the honour due to them Now the porer any man was the bolder he was in hope of his pouerty to raise stirres and tumults Therefore the Pharisies do deuise this subtelty to catch Christ in so that he should ensnare himselfe which way soeuer he shuld answer If he shuld deny to pay it he shuld be guilty of sedition But if he shuld graunt that it shuld be paid of right he shuld be accounted as an enemye to his owne nation and a betraier of the liberty of their countrey But this was their speciall purpose to alienate the people from him This is the catching which the Euangelistes doe note for they thinke that they haue so laid a snare on euerye side for Christe that now he could not escape But because they were his professed enemies knewe that they were therefore suspected they suborned some of theyr own disciples as Mat. reporteth But Luke calleth them spies or deceitful persons which shuld fain theÌ„selues to be righteous that is they shuld pretend a simple honest desire to learne For this faining to be righteous is not generally takeÌ„ but is restrained to this present cause for they shuld not haue ben admitted but vnder pretence of a sincere affection desire to learne they ioyne the Herodians to them who had a greater fauour to the Romane Empire wherby they were the apter to lay an accusation to his charge But it is woorth the labour to note how they being at sharpe dissention amongst theÌ„selues could yet agree togither to destroy Christ so great was their hatred against him VVee haue shewed other where what maner of sect this was For when as Herode was but half a Iew or a degenerate and adoulterous professour of the law whosoeuer woulde kepe the lawe exactly in euery poynt condemned him and his prophane kinde of worshipping and he had his flatterers which would cast a colour vppon his corrupt doctrine So besides other sectes there was also sprung vp at that time a courtly religion 16. Master wee knowe This is that righteousnesse which they dissemble while they do flatteringly crouch vnto Christ as if they were desirous to learne and they do not only pretend to be godly but seme also to be wel perswaded of his doctrine For if they had spoken from their heart this had ben sincere dealing So by their wordes there may be a definition gathered of a true and faithful teacher such as they fain Christ to be They say that he is true teacheth the way of God that is he that is a faithful interpreater of God and that in truthe that is without any corruption The way of God is opposed against inuentions of men and all forraine and straunge doctrines and truthe is sette against ambition couetousnesse and other wicked affections which doe vsually corrupte the pure manner of teachinge Therefore wee muste accounte him for a lawful teacher whyche bryngeth not in the deuices of menne nor departeth from the pure woorde of GOD but deliuereth as it were by hande that which he hath learned from his mouth further with a sincere mind to doe good he applyeth the doctrine to the benefit saluation of the people and corrupteth it not with any corruption As concerninge this last clause Paule 2. Cor. 2. 17. in saying that he hath not made merchaÌ„dise of the word of God declareth that there are some which
which the first commaundeth the worship of God the seconde charitie Moses gathered this summe well and wisely that the Iewes might knowe what GOD required in euerye of the commaundementes But though it is meete that GOD shoulde bee beloued farre otherwise then menne yet it is not without cause that for worshyppe or honour God shoulde require vs to loue him for by this meanes he declareth that no other worshyppe pleaseth him then that which is done of a free wil. For he will yeelde himselfe to a ryght and true obedience to God that loueth him Furthermore because the wicked and corrupt affections of the fleshe do withdraw vs froÌ„ a right course Moses declareth that our lyfe shal theÌ„ be well brought into order when the loue of God shall possesse all our senses Let vs therefore learne that the loue of GOD is the beginning of godlynes for God refuseth al obedience of meÌ„ which coÌ„meth of constraynte and will be worshipped wyllingly and freely Yet let vs learne that vnder the loue of GOD is noted the reuerence which is due vnto him Moses addeth not the minde but onelye maketh mention of the hearte the soule and the strength And though this partition into these foure partes is the fuller yet it altereth not the sense For when Moses would summarilye declare that God should be beloued perfectlye and that what power soeuer is in men should be imployed this waye it was sufficient for him to adde strength to the soule hart and so to leaue no part of vs voyd or without the loue of God Also we know that the He brewes do somtime note the mind by this word heart especially where it is ioyned with this word soule But I do not labour much to shew what the minde doth differ from the hearte aswell in this place as in that of Matthew except that it signifieth a higher seate of reason from whence all counselles and thoughtes do proceede But by this short summe it appeareth that God in giuing the lawe and commaundementes respecteth not what men can doe but what they should doe For it cannot be that the perfect loue of God should reigne and rule in this infirmitie of the flesh For we know how all the senses of our minde are bent to vanitie Lastly we do gather hereby that God doth not stay vpon the outwarde shew of works but doth especiallye require the inwarde affection that good fruits may grow of a good roote 39 The second is like to this He placeth loue and charity amongst men in the second place beecause the worshippe of GOD is firste in order And he saieth that the commaundement of louing the neighbours is like to the first because it dependeth of it For sith euerye manne is giuen to selfe loue true charitie towardes our neighbours cannot be founde anye where but where the loue of God reigneth For the loue wherewith the children of the world doe loue one another is to bee bought and solde for euery manne careth for his owne profite Againe it is impossible that the loue of God shoulde reigne but that brotherlye loue amongste menne should spring out of it Also when Moses commaundeth vs to loue our neighbours as our selues hee woulde not set the loue of our selues first that euerye manne might loue himselfe firste and then his neighbours as the Sorbonicall Sophisters doe cauill that the ruled is inferiour to his rule but sith wee are giuen too much to our selues Moses reproouing this faulte sette our neighbours in equall degree with vs as if hee should forbid euerye man neglecting others to haue care of himselfe because that charitie ioyneth all into one body And correcting selfe loue which deuideth men asunder hee bringeth them all backe to a common societie and as it were to a mutuall embraceing one of another VVhereby we gather that Paule doth not without cause call it the band of perfection Coloss. 3. 14. and the fulfilling of the law Romans 13. 10 Because that all the commaundementes of the second Table should be referred to it LV. 28. Doe this and thou shalt lyue I haue shewed somewhat beefore how this promise agreeth with the free iustification by fayth For God doth not therefore iustifie vs freely by grace because the lawe doth not shewe and describe a perfecte righteousnesse but beecause that wee fayle in the obseruation of the same and therefore hee saieth that wee cannot lyue by the same beecause it is weake in our fleshe So that these two doe â—gree well togeather the lawe teacheth howe menne shall bee iustified by workes and that no manne shal be iustified by workes beecause the want is not in the doctrine of the lawe but in men Yet was it Christes purpose to take awaye that obiection because he knew that the rude and vnlearned people murmured against him as if that he shuld goe about to ouerthrowe the lawe as it is the perpetuall rule of righteousnesse 29. But he willing to iustifie himselfe This question might seeme to serue nothing to the iustifying of man But if we remember that which is said other where that mens hipocrisie is most found out in the secoÌ„d table for while they faigne themselues to be great seruers of God they doe openly deale vncharitably towardes their neighbours and thereby it may be easily gathered that the Pharise vsed this shift that being couered vnder this false cloake and colour of holines hee might not be brought foorth into the light Therefore when hee perceiueth that the examination of his charitie would make against him least that he shuld be fouÌ„d a transgressour of the law hee seeketh starting hoales in the name of a neighbour And first we see that the Scribes had herein corrupted the law because they accounted none others for their neighbours but they which were worthy of it And thereof was that as a generall rule receiued amongst them that it was lawfull to hate their enemies For this was one meanes that the hipocrits vsed to cleare themselues of guiltines to draw back as much as they could least their life shuld be brought to be iudged by the law 30. Iesus aunswered Christe might haue taught simply that the name of a neighbour doth generally belong to euerye manne beecause that all mankinde is ioyned and knitte togeather with a certeine holy bande of fellowshippe And surely the Lord set downe this name in the lawe for no other cause but that he might gently allure vs to loue one another The commaundement had beene playner thus Loue euery man as thy selfe but because that men are so blinded in their owne pride that euery man lyketh so wel of himselfe that he scarse thinketh others worthy of the lyke estate but withdraweth their dueties from them the Lorde therefore of purpose calleth all neighbours that the affinity it self might ioyne them together one to another Therefore that any man may beecome our neighbour it sufficeth that hee is a man for it is not in our power to blotte out that nature
hath cast in all the lyuing that she had 43. Verely I say vnto you This aunswere of Christe containeth verye profitable doctrine whatsoeuer men do offer to God is not valued after the outward price but according to the affection of the heart yea hys godlynesse is more worth who according to his ability offereth that litle he hath to God then he which offereth a hundred fold more of hys aboundaunce This doctrine is profitable two wayes For the Lord encourageth the poore which want ability to doe well that they shoulde not be afrayde cheerefully to testifie their good will with that litle they haue for if they consecrate themselues their offring though it be in shew but vile and vaine shal be asmuch esteemed as if they offred all Croesus treasures Agayne they which haue aboundaunce and doe giue many giftes are admonished that it is not sufficient for them to excell the common and poore people in giueing for it is lesse to be accounted of before God for a rich man to giue a meane summe then for a poore man for to bestowe a litle being that which he hath Further this widow was very godlye for she had rather be without meate her selfe then that shee woulde appeare empty before the Lord. And the Lord commendeth this simplicity for that she forgetting her selfe declared that she and all that she had belonged to God As also the chief Sacrifice which is required of vs is to deny our selues And though it is to be supposed that the holye offringes were not rightly bestowed at that tyme nor to lawfull vses yet because that the manner of worshippe appoynted by the lawe was yet in force Christe doth not reiect them And certeinely the corruption of menne could not bring it to passe but that the holy worshippers of God would according to his commaundement offer for the sacrifices and other godly vses Matth. 24. Mark 13. Luk. 21. 1. And Iesus wente out departed from the temple and his disciples came to him to shew him the building of the Temple 2. And Iesus said vnto them see yee not all these thinges verely I saye vnto you there shall not be here lefte a stone vpon a stone that shall not bee caste downe 3. And as hee sate vppon the mounte of Olyues his Disciples came vnto him aparte sayinge tell vs when these thinges shall bee and what signe shal be of thy comming and of the end of the world 4. And Iesus aunswered and saide vnto them take heede that no man deceiue you 5. For manye shall come in my name sayinge I am Christe and shall deceiue many 6. And yee shall heare of warres and rumours of wars see that yee be not troubled for all these things must come to passe but the ende is not yet 7 For nation shall rise against nation and realme against realme and there shall be pestilence and famine and earthquakes in diuerse places 8 All these are but the beginning of sorowes 1. And as hee went out of the Temple one of his disciples said vnto him mayster see what stones what buildinges are here 2. Then Iesus answered said vnto him seest thou these great buildings there shall not be left one stone vppon a stone that shal not be thrown downe 3. And as hee sate on the mount of Olyues ouer against the temple Peter and Iames and Iohn and Andrew asked him secretely 4. Tell vs when shal these thinges be and what shal be the signe when al these things shal be fulfilled 5. And Iesus aunswered them and began to saye take heede least anye man deceiue you 6. For manye shall come in my name sayinge I am Christe and shal deceiue manye 7. Furthermore when yee shall heare of warres and rumours of warres bee yee not troubled for such things must needes be but the ende shall not be yet 8 For nation shall rise against nation and kingdome against kingdome and there shal be earthquakes in diuerse quarters and there shall bee famine and troubles these are the beginnings of sorowes 5. Now as some spake of the Temple howe it was garnished with goodlye stones and with consecrate thinges hee said 6. Are these the things that yee looke vpon the dayes will come wherein a stone shal not be left vpon a stone that shal not be throwne downe 7 Then they asked him saiing maister but when shall these things be and what signe shal ther be when these things shal come to passe 8. And hee said take heede that yee bee not deceiued for manye wyl come in my name saying I am Christe and the time draweth neere followe yee not them therefore 9. And when yee heare of warres and seditions bee not afrayde for these thinges muste first come but the end followeth not by and by 10. Then saide hee vnto them nation shall rise against nation and kingdome against kingdome 11. And great earthquakes shall bee in diuerse places and hunger and pestilence and fearful things and great signes shall there be from heauen 1. And Iesus went out and departed The Disciples perceiued that Christ gaue this as his last farewell to the Temple Therefore it was meete that he should erect a new Temple more bewtifull then this and a more florishing estate of a kingdome as the Prophetes had foretolde For they had nothing to doe with that Temple wherein all thinges were so out of order and against them But yet the Disciples thought it incredible that the Temple so strongly built and so gorgeous should giue place to Christ. And this must be noted diligently for sith the outward bewtie of the Temple was such as was to be wondred at their eyes were so set vppon the present glory of the same that they could scarsly hope that the kingdome of Christ might spring vp They doe not expreslye confesse theyr doubt but they doe shewe the same secretely when as they doe obiecte to Christ the great heape and hugenes of the stones which should be ouerthrowne yea and brought to nothing if that he would reigne Also such admiration at the estate of Popery withholdeth many simple men at this day for they see them furnished with great abundance of wealth and mightie power they are presentlye so amased that the base and simple shew of the Church seemeth vile and contemptible vnto them Many also think that we are deceiued whē we go about the ouerthrow of that kingdome euen as if it were as harde a matter as to pull the sunne out of heauen And it is no meauaile if Christes disciples were amased at that notable sight For how much that building cost Herod may be gathered by this that he had tenne thousand workmen labouring about the same continually for the space of eight yeares And they doe not wonder at the stones without a cause for they were verye goodly and fayre losephus writeth that they were fifteene cubytes longe twelue hygh and eight broade And nowe it was so much reuerenced in forraine countreies that no manne
asunder and hath nothing certeine in the world yet we must bee of good courage for the Lord will gather it togeather not by the helpe of man but with an heauenly power which cannot by any meanes bee hindered LV. 28. And when these thinges shall beginne to come to passe Luke dooth more euidently set downe that consolation wherewith Christe maketh gladde the hearts of his disciples For though this sentence hath nothing in it contrary to the words of Matthew which we expounded eueÌ„ now yet he sheweth more plainely to what end it is said that the Aungels shal come to gather the elect together For it was necessary that the ioy of the godly should be opposed againste the sorrow and trouble common to the world and that the difference should bee noted betweene them and the reprobate least they should bee afraide of the comming of Christe VVe know that the scripture doth not onely speake diuersly of the laste iudgement but of all things which the Lord doth put dayly in practise accordingly as he directeth his speach either to the faithfull or to the vnbeleeuers VVhat haue you to doe with the day of the Lord saieth the Prophet Amos 5. 18 that is a cloudy day of darkenes and not of light of sorrow and not of ioy of destruction and not of saluation Contrariwise the Prophet Zachary 9. 9. commaundeth the daughter of Syon to reioyce for the comming of her king And good cause why for as Isaias 35. 4. saieth that day which bringeth wrath and vengaunce to the reprobate is a daye of mercy and redemption to the faithfull Christe therefore declareth that the light of ioy shal arise at his comming to his so that as the wicked shal be confouÌ„ded with feare so they shal reioice because their saluation is neere Therefore Paule 1. Cor. 1. 7. giueth them this note that they shuld watch for the day and comming of the Lord. For both their crowne and their full felycitie ioy is deferred 2. Tim. 4. 8. Therefore it is heere called the redemption as to the Rom. 8. 22 because that we shall then truely and fully enioy that deliuerance which Christ hath obtained VVherefore let our eares be ready open nowe to heare the sound of the Aungelles trumpe which shall not onely be souÌ„ded to amaze the reprobate with the feare of death but to call the electe to the second life that is those whom the Lord quickneth with the voice of the Gospel he calleth to enioye that life For it is a signe of infidelytie to be afrayde when the Sonne of GOD is neere at hande to saue vs. Math. 24. Mark 13. Luke 21. 32. Now learne the parable of the figge tree when her boâ—gh is yet tender and it bringeth forth leaues ye know that sommer is neere 33. So likewise ye when ye see al these things know that the kingdome of GOD is neere euen at the doores 34. Verely I say vnto you this generation shal not passe tyll all these things bee done 35. Heauen and earth shall passe away but my word shal not passe away 36. But of that daye and houre knoweth no man no not the Angels of heauen but my father only 28. Now learne a parable of the figge tree when her bough is yet tender and it bringeth foorth leaues ye knowe that sommer is neere 29. So in like manner when yee see these thinges come to passe know that the kingdome of God is neere euen at the dores 30. Verely I say vnto you that this generation shall not passe till all these things be done 31. Heauen and earth shall passe away but my wordes shall not passe away 32. But of that day houre knoweth no man no not the angels which are in heauen neither the Sonne himselfe saue the father 29. And he spake to them a parable beholde the fig tree and al trees 30 VVhen they nowe shoote forth ye now seeing them knowe of your own selues that sommer is then neere 31. So likwise yee when ye see these thinges come to passe know ye that the kingdom of God is neere 32. Verely I say vnto you this age shall not passe till all these thinges bee done 33. Heauen and earth shall passe away but my wordes shall not passe away I doe not knowe whether the signe mentioned is as euidente a token that the comming of Christe is at hande in that troublesome estate as we doe certeinely know that sommar is at hand when the trees beginne to wax greene but Christ in my iudgement meaneth some other thing For wheÌ„ as the trees nipt in together in winter by the force of the cold and the hardnes being dissolued in the springe they seeme to be more brittle and doe also open that the young boughes may haue passage so the force and strength of the Church is nothinge hindred or weakened by afflictions as manne woulde iudge For as the inwarde sappe spread through the bodye of the tree after it waxeth tender gathereth streÌ„gth and causeth that to spring which was almoste dead so the Lorde restoreth his children fullye from that corruption of the outward manne The summe is that menne should not thinke that the Church should be destroyed by reason of the weake and frayle estate of the same but they should rather hope for immortall glorye whereunto the Lorde by the crosse and afflictions prepareth his For that which Paule speaketh of the seuerall members muste bee fulfilled in the whole bodye for if the outwarde manne perishe yet the inwarde manne is renewed daylye 2. Corinthians 4. 16. But that whiche is more obscurelye reported by Matthewe and Marke Knowe you that it is neere euen at the doores is more plainelye expounded by Luke that the kingdome of God is at hande And the kingdome of GOD is not to be taken for the beginning of the same as it is ofte otherwhere but for the full perfection of the same and that according to their sense whom Christ taught For they did not apprehend the kingdome of GOD in the Gospell in peace and ioye of fayth and in spirituall ryghteousnesse but they soughte for that blessed reste and glory whiche was layde vppe vnder hope vntyll that last daye 34. This generation shall not passe Though Christe speaketh thus vniuersally yet hee doth not generally meane al the miseries of the church but simplye saieth that before this one age shal passe whatsoeuer he hath spoken shall be approued by the successe For within fiftie yeares the citie was destroyed the Temple ouerthrowne and the whole kingdome was miserably wasted The world in her pride lifted vp her selfe against God it was also extreamely bent to ouerthrow the doctrine of saluation false teachers arose whiche peruerted the sincere Gospell with theyr falsehoodes relygion was wonderfullye shaken and the whole companye of the godly was miserably vexed And though those euilles continued manye ages after yet Christe spake truelye that the faythfull shoulde before the ende of that one age feele in deede
cockes do not only crow once but they doe often iterate their crowinges yet that is called but one cockes crowing which is done at one watch Therefore Mat. Luke Iohn do say that Peter denied the lord thrise before the end of the cocks crowing Mark doth more distinctly set down one circuÌ„stance namely that in so short space of the Peter was drawn to deny him thrise being warned by the first crowing he repented not Further wee will not saye that there is contrariety betweene prophane writers if some one should rehearse those matters which are left vntouched by others Therâ—ore though that which is reported by Mark doth differ yet it is not repugnaÌ„t to the others And this is worthy to be noted that Peter after he could not escape with a simple denial he doubleth y e offeÌ„ce by putting an oth to it also a litle uâ—ter wheÌ„ he is more vehemently vrged he falleth to â—ursing wherby we do gather that after a sinner doth once fall he is then carried to worse and worse So they which doo beginne at small sinnes doe after runne headlong into moste filthy heynous offences which they doe at the first abhorre And this is the iust vengeaunce of GOD after we are depriued of the helpe of the holy Ghoste to grannt Sathan lyberty to use 〈…〉 so that we being wholly tied bouÌ„d vnto him he may cast vs 〈◊〉 and â—â—ther And that dooth especiallye fâ—ll out in the deniall of the fayth for where any man for feare of the Crosse doth turne away from the pure profession of the Gospell if hee seemeth not yet to haue satisfied the enemies he runneth on further and that which he durst not confesse sincerely he dooth without any coueringes altogether abiure Then is this also to be obserued that Peter fell thrise almost in a moment for hereby it appeareth how slyppery redy we are to fall as oft as Satan vrgeth vs and truely there wyll bee no measure of falling except the Lord by his outstretched hand shall holde vs back After that the force of the grace of the spirite was quenched in Peter as any man that came by him had asked him of Christ he was ready to make a hunded yea a thousand denials Therefore though it was most filthy for him to fall thrise yet the Lord spared him by restraining the tongues of his enemies least they shoulde moue moe troubles So also it is necessary at this day that hee should bridle Sathan leaste hee should ouerwhelme vs with innumerable tentations For though he ceaseth not to beate vs with many engines yet if the Lord prouidinge for our infirmitie should not beate backe the force of his fury we shoulde haue to striue with an vnmeasurable heape of tentations Therefore we haue great cause to praise in this behalf the mercy of the Lord in that he suffreth not our enemie to haue scarse the hundred part of his pleasure of vs. 74. Then he beganne to curse By this third denial the infidelity of Peter towards his master breaketh vp into a great heap For not satisfied with swearing he leapeth ouer to cursing wherein he yeeldeth both his body and soule to destruction For he praieth that the cursse of God maye lighte vppon him if hee knewe Christe And this is asmuch as if hee should haue saide let me come to an euill end if I haue any thinge to do with the saluation of God VVherein the goodnes of Christ is so much the more to be had in admiration for curing his disciple raised from so deadly a ruine But this place doth teach that it is not blasphemy against the spirit if any man through the infirmity of the flesh should fall thogh he should deny the known trueth Peter truely had hearde by the mouth of the Lord how detestable a trechery it is to deny him before men and how horrible a vengeaunce doth remaine for them before God and his Aungelles who for a slouthful feare of the crosse do forsake the confession of the faith for he had a litle before preferred not in vaine death or any torment before the denial of Christ. Therefore now wittinglye and being before admonished he casteth himselfe headlong yet after hee obtaineth forgiuenes VVhereof it followeth that he sinned of infirmity and not of an incurable malice For hee would willinglye haue yeelded vnto Christ that duety of piety due vnto him if the sparkes of right affection had not beene quenched by feare 75. And Peter remembred At the crowing of the cock Christ also looked vpon him as Luke witnesseth For he had first despised the crowinge of the cocke as we haue heard out of Marke Therefore it was meete that Christ shuld looke back vpon him that he might come againe vnto him selfe And euery one of vs do proue the same to be true in our selues For which of vs doth not carelesly passe by with deafe eares I do not say diuerse and manifold songes of birdes which yet do stirre vs to the glorifying of God but the very woorde of God which doth euidentlye and plainly resound vnto vs in the doctrine of the lawe and the Gospel And our mindes are possessed with such a brutish blockishnes not onelye one day but perpetually vntil he shal vouchsafe to look vpon vs who aloane conuerteth the harts of men Yet it is worth the labour to note that it was no common maner of looking for he had looked before vpon Iudas who yet became nothing the better therby but in looking vpon Peter he ioyned the secrete efficacy of the spirite with his eyes and so with the beames of his grace he pearced into his heart VVherfore let vs know as oft as any man shal fal he cannot beegin to repent except the Lorde looke vpon him He wept bitterly It is likely to be true that Peter went out for feare for he durst not weepe before witnesses wherin he yet againe shewed his infirmity VVherby we do gather that hee deserued not forgiuenes by satisfaction but obtained the same of the fatherly fauour of God And by this example we are taught though our repentance should halt yet to hope well because that God despiseth not a weak repentance so that it be sincere In the meane while Peters secrete teares doe witnesse his true repentaunce beefore God and the Aungelles for beeinge withdrawne from the eyes of menne he doth set before him GOD and the Aungelles and so these teares doe flow out of the innermost affection of the heart The which is therefore to be noted because that we doe see many which doe shed tears very plentifully so long as men do look vppon them whose eies in secret do presently waxe dry Further it is not to be doubted but that ambition and hypocrisie doe cause many to shed teares which powre forth none for feare of Gods iudgement Yet it is demaunded whether true repentaunce requireth teares I doe aunswere the faithful do oft with drye eies mourne vnto the Lorde and
Angels that they shoulde acknowledge vs for their brethren But in the meane while here is set before vs an example of furious obstinacy in this wretched man seeing that he ceaseth not to vomit out blasphemyes with crueltie in the midst of his afflictions So desperate menne which cannot escape the torments doe vse bie frowardnes to seeke reuenge And thogh he vpbraideth Christ that he could neither saue himselfe nor others yet this obiection striketh at God himself As the wicked so oft as they obtaine not what they desire they would willingly pull God out of heauen It was meete that they being tamed with afflictions should become gentle but hereby it appeareth how the hardnes of the euill hearte was hardened which could be bowed by no punishments 40. But the other aunswered There is in this miserable man set before vs a rare example of the vnhoped for and incredible grace of God partly because that sodenly at his death he is chaunged into a new man and is drawne backe euen from the very helles to heauen Then because that he obtained in a moment forgiuenes of all his sinnes wherein he hadde beene drowned al his life and so hee is receiued into heauen before the Apostles and the first fruites of the new Church Firste therefore in the conuersion of this man there dooth clearely appeare a notable token of the grace of God For it came not of the proper instinct of the flesh that he cast off the great cruelty and proud contempt of God that he should presently repent but he is brought vnder by the hande of God as all the scripture teacheth that repentaunce is his woorke And this grace is so much the more excellent because that it befell beyond al mens hope For who would ouer haue thought that the theefe at his last breath shoulde not onely become a godly worshipper of God but a singuler maister of faith and piety to the whol world so that we also from his mouth may learne a rule of a true and lawfull confession And this he vttered as the first fruites of his repentaunce that with a sharpe reprehension he reproued the vngodly frowardnes of his own fellow then he addeth this as the second humbling himselfe with a free confession of his own sinnes and attributing to Christ the prayse due to his ryghteousnesse Afterwardes he testifieth a wonderful faith casting himselfe wholly and hys saluation into the defence of Christ whom yet he saw hanging vpoÌ„ the crosse and ready to dye Fearest thou not God Though interpreters doe wrest these wordes diuersly yet the simple meaning of them seemeth to mee to be thus what meaneth this that this condemnation compelleth thee not to feare God For the theefe doth thereof take occasion to exaggerate the hardnes of hys fellow because that he being brought to extreame necessitye dooth not so beginne to feare God But that al ambiguity may be taken away the readers are to be admonished that this arrogant and wicked raylet who thought to haue passed with his scoffing without punishment is called backe to the iudgement seat of God for though hee had beene all his life without feeling it behoued him then to tremble when he felt the hand of God armed against him and shortly after he was to yelde a reckening of all his offences Therefore it was a signe of a desperate and a deuillish obstinacie when God helde him tied vp to the last iudgement not then to come to a right minde for if there had beene any droppe of pietye in the heart of the man he shoulde at the least be enforced to gather himselfe to the feare of God Nowe we vnderstand the meaning of the woordes that they are desperate and without all feare of GOD which are not amended by punishments En to auto crimats I doe interpreat not for the same but to be in the present execution of condemnation as if the theefe had sayd Sith thou art now as it were in the midst of death it behooued thee now to be wakened that thou mightest acknowledge God thy iudge Further we do heereof gather a profitable doctrine that they doe wholely sette themselues against God who are not taught humility by corrections for shame doeth of necessity driue them to holde their peace who soeuer are endued with any feare of God 41. VVee are in deede heare righteously Because the reproofe gathered of the condemnation mighte seeme to light vppon Christe the theefe dotâ—h heere make a distinction betweene Christe and the cause of him and hys fellowe for the punishment whiche was common was as hee confesseth iustlye laide vppon him and his fellowe but not vppon CHRIST who was not putte to deathe for anye faulte of hys owne but for the crueltye of the ennemies But that muste bee remembered whiche I sayde euen nowe that the theefe made a notable shewe of repentaunce suche as God requireth of euery of vs in that he confesseth that he receiueth a rewarde woorthy of that which he hath done And this especially must be noted that the cruelty of the punishment was no hinderance but that hee submitted himselfe patiently to the fierce torments VVherefore if we doe truely repent for sinnes lette vs learne to confesse them willingly and without dissimulation when neede shal be and not to flee that ignominie which we haue deserued For this is the onely meanes whereby we may bury our sinnes before God and Aungels if we striue not to couer them before men with vaine colours Further where as amongest diuers cloakes whiche hypocrisie vseth thys is most common that euery man draweth others in with him that by their example he might excuse himselfe the theefe on the contrary side doeth no lesse carefully defend the innocencie of Christ then simply and freely condemne himselfe and his fellowe 41. Lorde remember me I doe not knowe whether there euer was from the beginning of the worlde an example of faith more rare and worthy to be remembred so muche the more is the grace of the holye Ghoste woorthy to be hadde in admiration which heerein shewed it selfe so euidently The theefe who not onely had neuer beene a scholer in Christes schoole but by thrusting himselfe into bloudy murthers hadde endeuoured to quenche all sense of righteousnesse doth of a sodaine pierce deeper then all the Apostles and the rest of the disciples in teachinge of whome the Lorde himselfe hadde bestowed so muche labour and not that onely but Christe being vppon the tree of execution he woorshippeth as a king hee celebrateth his kingdome in that horrible and more then deformed basenesse he calleth him who is about to die the author of life Truely if hee had beene instructed in the true faith had hearde many things before of the office of Christ and hadde also beene confirmed in the same by myracles yet that knowledge being couered with the cloude of a reproachfull death might vanishe away Nowe it was more then woonderfull that hee beinge rude and a yonglinge yea hys
chap. 51. For hee woulde haue this faining accounted amongest the Tropes and Figures then amongest the Parables and Morall hystories But this one thynge doeth fatisfie me as Christe for a time couered the eyes of them wyth whome he spake that he shewing himselfe as in the person of a straunger they might accounte him as a common guest so the purpose of going further which for that time he pretended was not a faininge of an other matter then that which in deede he was about to doe but because that he woulde not discouer the maner of his departure for no manne will deny but that he was then to goe further for he was then separated from the company of men So he deceiued not his disciples by this faining but held them somewhile in suspence vntill the ful time of his manifestation were come VVherefore they doe deale too preposterouslye who do make him to be their patrone for lying and by his example we haue no more colour to dissemble in anythinge then to imitate his diuine power in closing the eyes of them which see VVherefore there is no safer a way then to holde the prescript rule of speakinge truely and simplie Not that the Lorde at any time disobeyed his fathers lawe but he without bindinge himselfe to the literall priest performed the simple meaning of the lawe and the weakenesse of our senses doe neede an other bridle 30. Hee tooke breade Augustine and diuers others with him thoughte that Christ tooke not the bread which he reached as to be an ordinarie bread to be eaten but for an holy signe of his body And this is plausible to be spoken that the Lord shoulde be then knowen in the spirituall glasse of the supper for the disciples looking vppon him with corporall eyes knewe him not But because this coniecture hath no probable token for the proofe of it I doe rather take Lukes woordes more simply that Christ taking bread in his hands after his maner he gaue thankes And it appeareth that he vsed a special order of prayer to the which he knew that his disciples had beene familiarly accustomed that they by this note being admonished might stirre vp their senses In the meane season lette vs learne by the masters example so ofte as wee doe eate breade to giue thankes to him who is the authour of life for that putteth a difference betweene vs and prophane men Mathewe Marke 16 Luke 24.  13. And they went tolde it to the remnant but they beleeued them not 14. Finally he appeared vnto the eleuen aâ— they sate togither and reprooued theÌ„ of their vnbeliefe hardnesse of heart because they beleeued not them whiche had seene him 31. Then their eyes were opened and they knewe him but he was taken out of their sight 32. And they sayd betweene themselues Did not our hearts burne within vs while he talked with vs by the waye and when hee opened to vs the Scriptures 33. And they rose vp the same houre and returned to Hierusalem and founde the eleuen gathered togither and them that were with them 34. VVhich sayde The Lord is risen in deede and hath appeared to Symon 35. Then they tolde what things were done in the way and how he was knowen of them in breaking of breade 36. And as they spake these things Iesus himselfe stoode in the middes of them and sayde vnto them Peace be to you 37. But they were abashed and afraide supposinge that they had seene a spirite 38. Then he sayd vnto them why are ye troubledâ— and wherefore do doubts arise in your hearts 39. Beholde my handes and my feete for it is I my selfe handle mee and see for a spirite hath not fleshe and bones at yee see me haue 40. And when he had thus spoken he shewed them his handes and feete 31. And their eyes were opened By these woordes we are taught that there was no Metamorphosis in Christ that he shoulde daâ—ell mens eyes with varietie of shapes according as the Poets do imagine their Proteus but the fault was rather in the eyes of them which loked because they were holdeÌ„ As shortly after he vanished not away from before the same eyes because that his body was of it self inuisible but because that God withdrawing his force their sight was dulled And it is no maruel that christ should assoone as he was knowen sodainly vanish away for it was nothing needefull that he should be seene any longer least that they as of themselues they were too much bent to the earth shuld desire to draw him againe to an earthly life Therfore so farre as was necessary to testifie the resurrection he reuealed himselfe to be seene and by his sodaine departure he taught that he shoulde be soughte otherwhere then in the world for the ascending into heauen was the fulfilling of the new life 32. Did not our heart The knowledge of Christ so wrought that the disciples had a liuely feeling of that secreat and hidden grace of the spirite wherwith they wer before endued For god ofttimes so worketh in his that for a time they know not the force of the spirite whereof they are not yet void or at the least so as they cannot distinctly know the same but they haue only a feeling of it by a secreat instincte So the disciples had before conceiued a zeale but without feeling which they doe nowe remember now since that Christ is made known vnto them they do at the length begin to consider that grace which they had before wythout tast of the same they do perceiue that they had beene very blockish For they do reproue theÌ„selues of slouth as if they should say How came it to passe that we knew him not while he talked with vs for when he pierced into our hearts we should haue marked who it had beene But they do not simply by this naked signe gather that he was christ because that his speach was effectual to enflame their minds but because they do giue vnto him the honor that while he spake with his mouth their harts also burnt within them through the heat of the spirit Paul verely reioyceth 2. Cor. 3. 6. that the ministery of the spirite was giuen vnto him the scripture doth oft times adorn the ministers of the word with these titles that they do conuert the harts lighten the mindes renue men that they may become pure and holy sacrifices but then it doeth not declare what they shall doe by their owne power but rather what the Lorde shall woorke by them But both these are to be founde togither in one Christ to vtter the outward voyce and effectually to frame the heartes to obedience of faith And it is not to be doubted but y t he then wrought a singuler woorke in the heartes of them two that they at the lengthe might feele a diuine heat inspired into them by him while he spake For though the woorde of God is alwayes fire yet the firye force did
There is therfore great weight in these words that they went forth preached euery where which euen now for feare durst not speake in their secreat corner For so vnloked for a conuersion in a moment could not be done by man And therfore Marke addeth The Lord wrought with them signifying that this was the very worke of god Yet this phrase of speach doth not make a partition betwene their worke or labor and the grace of God as if that they of themselues could doe any thing but he meaneth simply y t they were holpe of God because that according to the flesh they shuld haue attēpted that in vaine which is yet wrought by them I graunt that the ministers of the word are called fellow helpers of God 1. Cor. 3. 9. in as much as he vseth their ministery but it is to be noted that ther is no power in them but that which he giueth them Further they do preuail nothing by planting by watering except the secreat working of the spirit do cause it to encrease Confirmed the word Marke here in my iudgement doth note a part of that which he had generally set down immediatly before For the Lord wrought with thē by other meanes least the preaching of his gospel shuld be in vain but this was a notable testimony of his help that he cōfirmed the same by myracles And this place teacheth to what ende myracles muste be referred that it is not lawfull to draw them after peruerse corruptions for that they doe serue the Gospell VVhereof it followeth that the holy order of God is inuerted if they be drawne away from the word of God whereof they are appurtenances to the adorning of vngodly doctrines or are drawn to colour out corrupt worshippings LAVS DEO THE holy Gospel of Iesus Christ according to Iohn with the Commentary of M. Iohn Caluine Faithfully translated out of Latine into english by Christopher Fetherstone student in Diuinitie TO THE RIGHT HONORABLE THE LORD ROBERT DVDLEY EARLE OF LEYCESTER BARON OF DENBIGH Maister of the Horse to the Queenes Maiestie Knight of the noble order of the Garter one of the Queenes Maiesties most honorable priuie Counsel Chanselour of the most famous Vniuersitie of Oxford Christopher Fetherstone wisheth encrease of spirituall giftes long life happy dayes and encrease of honour IT IS AN OLDE SAYing Right honourable and no lesse true then olde that faleable wines neede no iuic bush which prouerb importeth thus much that thinges which are of thē selues good and commendable haue not anye at least no great neede of commendation If therefore I shouldee with fine filed phrases with gaye geason woordes with straunge examples and notable hystories compound some long prologue and tedious Preface in commendation of this most excellent work and Commentarie of that famous member and faithfull Doctour of Gods Church Maister Iohn Caluine I might cause your Honour to suspect the fondnesse thereof I my selfe should seeme to doubte of the goodnesse thereof and finally minister occasion to many to condemne me of folly Omitting therefore that which is needlesse I discend vnto that which is needefull to wit to excuse my selfe of arrogancie wherof some may accuse me in that I dare presume to dedicate vnto yonr honour this my translation vnto whom I am altogether vnknowen The loade stone as men say writers do testifie and experience doth teach hath in it selfe such power force and vertue that it draweth iron vnto it though it be farre distant right so vertue doth drawe men vnto it and the reporte thereof causeth men to loue those whom they haue not seene to reuerence those of whō they haue only heard Which thing sithence it is so there is no cause why I shoulde either bee accused of arrogancie or condemned of impudencie for approching so boldly vnto your honour and for suffering this my translation to appear in your name For your friendes confesse and your foes cannot iustly denie that God hath placed in your noble brest greate aboundance of most heroicall vertues I omit to speake of that rare report of your vnfeigned religion which refoundeth euery where and redoundeth to your prayse I should be tedious if I should set downe particulerly the most vndoubted testimonies of your faithfulnesse toward your dread Soueraigne I shoulde seeme to flatter if I should extoll that godly magnanimitie wherewith the Lord hath endued you to maintaine his truth to defend the Realm to sub due those proud aspiring papists That great and earnest care which your honour hath alwaies had and euen now hath to support the poore ministers of the word and gospell of Iesus Christ in Gods cause in good causes hath in it selfe sufficient force to enforce not only mee but all thankfull heartes by word and writing to bewray all thankfulnesse dutifulnesse towards your good honor As this so that singuler liberalitie vsed at all times by your Lordship towards my friends hath caused me in dedicating of this booke to your honour to testifie some part of my thankfull minde in their behalfe And heere I am to craue pardon of you whiche I hope I shall easily obtaine for that I haue not behaued my selfe finely as I might though faithfully as I ought in this my worke And thus fearing prolixitie I conclude praying vnto the Lorde God of heauen and earth that King of Kinges and Lorde of Lordes that he will graunt vnto your honour and to the rest whom he hath placed in the like degree of dignitie his holy spirite that spirite of wisdome and vnderstanding that you may thereby be so directed that all your thoughts woordes and workes may tend to the setting foorth of Gods glory the maintenance of true religion the preseruation of the Realme So shall England haue wealth be voide of woe enioy solace be free from sorrow possesse plentie not tast of pouertie inherite pleasure and not see paine Whiche God graunt Your Honours most humble and obedient Christopher Fetherstone To the Reader BEing instantly requested Gentle Reader by my godlie zealous friendes to enterprice the translating of this most learned Commentarie of M. Iohn Caluine and being persuaded thereunto by manie godlie reasons whereof Gods glory the profite of his Church should bee the chiefe I coulde not nor woulde not refuse to take that charge vpon mee vnlesse I should haue forgotten my dutie towardes God his Churche and my friendes and now for asmuch Gentle Reader as the principall recompence of my paines shall bee that profite whiche thou shalt reape by the reading of this my translation I beseech thee refuse not to take some paines in reading the same I haue not stuft it full of strange wordes deriued of the Latin which might no lesse molest thee then if they continued Latin as they were I haue not racked the phrases to make them runne smoothly to please 〈…〉 and so digressed from the truth and meaning of the authour but so much as possible I could I haue translated
doth here commende and set foorth that plentifull aboundance of good thynges which Christe brought foorth with his commyng For wee knowe that the benefites of God were tasted more sparingly vnder the lawe and that so soone as Christ was reuealed in the fleshe they were powred out in great aboundance euen vnto the full Not that anye of vs hath greater aboundance of the spirite then had Abraham but I speake of the ordinarie dispensation and of the manner and meanes of dispensing Therefore to the ende that Iohn may the better inuite his Disciples vnto Christe he telleth them that the aboundance of all those good thinges which they want is offered them in him Although there shall be no absurditie therein if so be it we extend it farther yea the text may be read thus verye well that all the fathers from the beginning of the worlde did drawe all those giftes which they had from Christe because although the lawe was giuen by Moses yet did they not obtaine grace thereby Notwithstanding I haue shewed before what I like best namely that Iohn doth in this place compare vs with the fathers that by this comparison hee may amplifie that which is giuen vs. And grace for grace It is well knowen howe Augustine expoundeth this place namely that al good things are giuen vs now then of God and that eternall life is not repaide to our merites as a due rewarde but that this is a poynt of more liberalitie that God doth so reward the former graces and crown his giftes in vs. This truely is godly and finely saide but it is not very fit for this place The sense were more plaine if thou shouldst take this worde anti comparitiuely as if he shoulde say that whatsoeuer graces the Lorde heapeth vpon vs they doe in like sort flowe from this fountaine It may also bee vnderstood as a note of the finall cause that we do receiue grace nowe that the Lorde may once accomplishe the worke of our saluatioÌ„ Notwithstanding I do rather subscribe vnto their iudgement who say that wee are watered with the graces which are powred out vppon Christe For that which we recoâ—â—e of Christe hee doth not onely giue it vs as God but the father hath bestowed it vpon him that it might flowe vnto vs as through a conduit This is the oyntmente wherewith hee was annoynted that hee myght annoynt vs all togeather with hym wherevppon hee is called Christe wee Christians 17 Because the lawe was giuen by Moses It is a preuention wherein hee preuenteth a contrarie obiection For Moses was so greatly esteemed amongest the Iewes that they did hardly admit any thing that was contrary to him Therfore the EuaÌ„gelist teacheth how far inferior the ministerie of Moses was to the power of Christe And also this comparison doth not a little beautifie the power of Christe For seeing that the Iewes did make so great account of Moses that they did attribute vnto him all honour that might bee the Euangelist telleth them that that was but a very small thing which Moses brought if it be compared with the grace of Christe For that was otherwise a great let that they thought they had that by the lawe whiche we doe obteine by Christe alone But we must note the contraposition when he setteth the lawe against grace and truth for his meaning is that the lawe wanted both these And truth in my iudgement is taken for the firme and sound stabilitie of things By this worde Grace I vnderstande the spirituall fulfilling of those thinges the bare letter whereof was contained in the lawe And these two voyces may be referred by Hypallage both vnto one thing As if he had saide that grace wherein the truth of the lawe consisteth was reuealed at length in Christ. But because the same sense shall remaine it maketh no great matter whether thou couple them together or distinguish them This truely is certaine that this is the Euangelists meaning that the image of spirituall good things was only shadowed in the law and that they are perfectly fulfilled in Christe whereupon it followeth if thou separate the law from Christe there remaineth nothing there but vaine figures In which respect Paul saith Collos. 2. 17. That therein are the shadowes that the body is in Christ. Yet notwithstaÌ„ding we must not imagine that there was any thing shewed deceitfully in the lawe for Christ is the soule which quickneth that which should otherwise be dead in the lawe But the shooteth heere at another marke namely of what force the law is of it selfe and without Christ. And the Euangelist saith that there is no sounde thing found in it vntyll wee come vnto Christe Furthermore this truth consisteth in that that we obteine grace through Christe which the lawe could not giue vs. Therefore I take this worde grace generally aswell for the free remission of sins as for the renuing of the hearte For seeing that the Euangelist doth in this place briefly note the difference betwene the old new Testament which is described more at large Ier. 31. 31. hee coÌ„preheÌ„deth vnder this worde whatsoeuer belongeth vnto the spirituall righteousnesse And the partes thereof are two that God doth reconcile himselfe vnto vs freely by not imputing our sinnes and that he doth ingraue in the heartes of men his lawe and doth frame men inwardly by his spirite to obey him wherby it appeareth that the law is falsly and vnproperly expounded if sobeit it retaine any in it or keepe theÌ„ back from comming to Christe 18 No man hath seene God at any time This is most fitly added to confirme the next sentence withall For the knowledge of God is the gate whereby we enter in into the fruition of all goodnesse Therfore seeing that God doth reueale himselfe vnto vs by Christe alone it followeth heereupon that we must desire craue all thinges of Christe This course of doctrine is diligentlye to bee noted There is nothynge that seemeth to bee more common then this that euery one of vs doth receiue those thinges which God doth offer vnto vs according to the measure of our faith but there are but a fewe that thinke that we must bring the vessell of faith of the knowledge of God wherby we may draw This that he saith that no man hath seene God at any time is not only to be vnderstoode of the externall sight of the bodily eyes for hee giueth vs to vnderstande generally seeing that God dwelleth in light which none can come vnto he caÌ„not be knoweÌ„ but only in Christ his liuely image Furthermore they doe commonly expounde this place on this wise Seeing that the bare maiestie of God is hidden in it selfe it coulde neuer be comprehended saue only forasmuch as it reuealed it self in Christe and that therefore God was knowen to the fathers only in Christe But I doe rather thinke that the Euangelist doth heere holde on in the comparison namely how farre better our estate is then the estate
of the fathers because God who layde hid before in his secrete glory hath now made himselfe after a sort visible For certainely when as Christe is called the expresse image of God that doeth appertaine vnto the peculiar benefite of the newe Testament So also the Euangelist noteth in this place a certaine newe and vnwonted thing when he saith that the only begotten who was in the bosome of his father did declare that vnto vs which had otherwise beene hydden Therefore he setteth foorth the manifestation of God which came vnto vs by the Gospel whereby hee distinguisheth vs from the fathers and he putteth vs before them Like as Paule also intreateth more at large in the third and fourth of the second to the Corinthians For he saith y t there is no veale any more as vnder the lawe but that God is seene plainely in the face of Christe If any man thinke it an absurde thing that the fathers should be depriued of the knowledge of God of whom the Prophetes doe euen at this day beare the light before vs I answeare that that is not simply or preciselie denyed to them which is attributed vnto vs but that there is a comparison made as they say betweene the lesser and the greater for they had only little sparkles of the liuely light whose full brightnesse doth lighten vs at this day If any man obiect that God was then seene face to face I say that that sight is not compared with ours but as God was then wont to shewe himselfe darkly and as it were a farre of they to whom he appeared more plainely doe say that they saw him face to face Therfore they haue respect vnto their time in the meane while they sawe not God saue only as he was couered with many boughtes That was a singuler vision and almost more excellent then all the rest whiche Moses obteined in the mount Exod 33. 23. and yet God saith plainely thou wilt not be able to see my face thou shalt only see my backe By which Metaphore he signifieth that the full time of the full and euident reuelation was not yet come We must also note that the fathers did alwayes turne their eyes towarde Christe at such time as they were desirous to see God I doe not only vnderstand by this that they did behold God in his eternall word but also that they were bente with all their minde and all the affection of their hearte vnto the promised reuelation of Christe In which respect Christe himselfe saith in the eight chapter Abraham sawe râ—y day Furthermore that which succeedeth by turne is not contrary Therefore that remaineth sure and certaine that God who was before inuisible hath nowe appeared in Christe When as he saith that the sinne was in the bosome of the father it is traÌ„slated from men who are saide to admit those into their bosomes with whom they impart all their secrets The place of the counsel is the brest therfore he teacheth that the sonne did knowe euen the most secrete councels of the father that wee maye knowe that we haue as it were the breast of God opened in the gospel 19 And this is the testimonie of Iohn when the Iewes sent from Hierusalem priestes and Leuites that they might aske him who art thou 20 And hee confessed and denied not I say hee confessed I am not Christe 21 Then they asked him what then Art thou Elias And he said I am not Art thou a Prophete And he answered No. 22 Therefore they said vnto him who art thou that we may giue an answere to those that sent vs what sayest thou of thy selfe 23 I am saith hee the voice of one crying in the wildernesse prepare the way of the Lorde as said Esaias the Prophet 19 And this is the testimonie Hitherto hath the Euangelist recited the sermon which Iohn made concerning Christe nowe doth hee descend vnto a more famous testimonie which was giuen to the embassadours of the Priestes that they might carry it to Ierusalem Therefore he saith that Iohn did flatly confesse wherefore he was sent of God First of all there may a question be asked to what ende the Priestes asked him They doe commonly thinke that because they hated Christe they gaue a false kinde of honour to Iohn but they did not as then knowe Christe Othersome say that Iohn pleased them better because he was of the order and stocke of the Priestes But neither is this like to bee true for seeing that they did promise to them selues that through Christe they shoulde haue all prosperitie why would they haue feigned to themselues a false Christe of their owne accorde Therefore I think that they were moued with some other reason They had nowe long time wanted Prophets Iohn came abrode sodainly and vnlooked for All their mindes were lifted vp with an expectation Moreouer all of them thought that the commyng of the Messias drewe neere Least that the Priestes shoulde seeme to waxe sluggishe in their office if they shoulde either neglect or dissemble so great a matter they demaunde of Iohn who he is Therefore they did nothing craftily in the beginnyng but rather being moued with the desire of their redemption they desire to knowe whether Iohn bee Christe because he beginneth to change the order that was vsed in the church And yet doe not I deny but that ambition to retaine their right was of great force with them but yet they meant nothing lesse then to translate the honour whiche was Christes vnto another Neyther doe they any thing which was vnmeete for the person which they did beare For seeing that they were gouerners of the Church of God it stoode them vpon to see that no maÌ„ did thrust himselfe in rashly that there did start vp no authour of any new sect that the vnitie of the faith were not broken amongst the people that no man did bring in any new and forraine rites Therefore it appeareth that the fame of Iohn was published abrode which mooued the mindes of all men And this was gouerned by the wonderfull prouidence of God that this testimonie might be the more famous 20. And he confessed That is he confessed plainely and without any doubting or feigning The worde confesse is taken generally in the former place that hee declared the matter as it was It is repeated againe to expresse the forme of the confession Therfore he answered flatly that he was not Christ. 21 Art thou Elias Why doe they rather call him Elias then Moses Because they did vnderstande by the Prophete Malachie that Elias shoulde be as the day starre of the Messias when he did rise Yet do they aske this question by reason of an opinion which they had fasly taken vpon them For whereas they thought that the soule of man did 〈◊〉 out of one body into another whilest that Malachie the Prophet saith that Elias shoulde be sent they imagined that that Elias who was in the time of Achab should come Wherefore
Iohn answered worthily and truly that he was not Elias for hee speaketh according to theyr meaning But Christe out of the true interpretation of the Prophete affirmeth that he was Elias Art thou a Prophete Erasmus doth falsly restraine this vnto Christe For whereas the article is added it is of no force in this place and the Embassadours doe sufficiently declare afterwardes that they meant another Prophete then Christe for they gather it thus If thou be neither Christe nor Elias nor a Prophet Therefore wee see that they meant diuers persons Othersome doe thinke that they asked him whether he were any one of the old Prophets but yet I doe not like this exposition They doe rather hereby meane the office of Iohn whether he were ordained a Prophete of God or no. Whilest that he denyeth this he lyeth not for modesties sake but hee doth separate himselfe from the number of the Prophetes sincerely and from his hearte And yet this his answere is not contrary to the title whiche Christe giueth him Christe adorneth Iohn with the title of a Prophete yea hee addeth that hee is more then a Prophete But by these wordes hee doeth nothing els but purchase credite and authoritie to his doctrine and doth also extoll the excellencie of the office which was enioyned him But Iohn respecteth another thing in this place namely that he had no particular commandement as it was the ordinary custome of the Prophetes but hee was onely Christes cryer This shall appeare more plainely by a similitude Whosoeuer they bee that are sent Embassadours about light matters they haue the name and authoritie of Embassadours if sobeit they haue particular things giuen them in charge Such were all the Prophetes who being furnished with particuler Prophesies did exercise the Propheticall function If there be any matter of weight in hande and two Embassadors be sent the one whereof doth tell that he will be heere by and by who shall speake of all the matter and this latter haue the businesse giuen him in charge to dispatche shall not the former Embassage be accounted a portion and part of the principall Embassage So fared it with Iohn vnto whom God had enioyned nothing els but to prepare Disciples for Christ. And this sense is gathered out of the circumstance of the place and the text For we must marke the contrary member which followeth by and by I am not saith hee a Prophete but a voyce crying in the wildernesse Wherefore the difference dependeth heereupon that a voice crying that a way may be prepared for the Lorde is not a Prophete hauing a diuers function and such as is proper to him but a Minister that is vnder another that I may so speake and his doctrine a preparation to heare another master By this meanes although Iohn was more excellent then all the Prophetes yet is he not a prophet 23 The voyce of 〈◊〉 crying in the wildernesse Because Iohn had taken the office of a teacher vpon him rashly vnlesse hee had beene endued with a ministerie he sheweth what his function is and he proueth the same by the testimonie of Esay Whereupon it followeth that he did nothing but that whiche he was commaunded by God to doe Esay speaketh not only in that place of Iohn but promising the restoring of the church he foretelleth that it shall come to passe that these ioyfull voyces shall be hearde commaunding to prepare a way for the Lorde And although he meaneth the comming of God when he shoulde bring back the people from the Babylonicall exile yet the true fulfilling was the comming of Christe in the fleshe Therefore the chiefe of those cryers who foretolde that the Lorde drew neere was Iohn Furthermore it is friuolous craâ—tily to play the Philosophers concerning this woorde voyce which some doe Iohn is called a voyce because the function of crying was inioyned him Esayas truly calleth the miserable waystnesse of the Churche a wildernesse which seemed to denie a returne vnto the people as if hee shoulde say that the way was stopped against the people that was in captiuitie but the Lorde would finde a way through places where there was no way But that visible wildernesse wherein Iohn preached was a figure and similitude of the wayst wildernesse whiche tooke away hope of deliuerance if you consider vppon this similitude you shall easily see that the wordes of the Prophet are not wrested For God so framed all thinges that he set the glasse of this prophesie before the eyes of the people that was astonieâ— with the miserie which they suffered 24. Furthermore they that were sent were of the Pharises 25 Therefore they asked him and said vnto him why then doest thou baptise if thâ—â— bee not Christe neither Elias neither a Prophete 26 Iohn answered them saying I baptise in water but there standeth one amongst you whom hee knowe not 27 He it is who comming after mee was preferred before me whose 〈…〉 I am not worthie to vnloose 28. These thinges were done in Bethabara beyond Iordan 24. VVere of the Pharises He saith that they were Pharises who were then chiefe gouernours in the Churche that wee may knowe that they were no contemptible persons of the company of the Leuites but men that were endued with authoritie For this cause was it that they moued a question concerning Baptisme The common Ministers woulde haue beene contented with any kinde of answere but these because they coulde not picke out that which they would doe accuse Iohn of rashnes because he dare bring in a new custome 25. VVhy then doest thou baptise When they make these three degrees they seeme to reason very fitly if thou be neither Christe nor Elias nor a Prophete For it is not for euery man to institute the vse of Baptisme All power shoulde haue beene in the hande of the Messias they had conceiued this opinion of â—lias who was to come that hee shoulde begin to restore the kingdome and Churche They doe also graunt to the Prophetes of God that they may execute the function which is inioyned them Therefore they conclude that it is vnlawfull noueltie that Iohn doth baptise seeing that he is not instituted of God to bee a publike person But they are deceiued in this that they doe not acknowlege him to be that Elias of whom Malachie maketh mention although hee deny that he was that Elias of whom they dreamed 26 I baptise with water This might haue beene sufficient to redresse their errour but that admonition which is otherwise excellent doth no whit profite the deafe For seeing he sendeth them to Christ and doth nowe say plainely that he is now present it is heereby euident that he is not only appointed of God to bee a minister of Christe but that hee is the true Elias who is sent to testifie of the renouatioÌ„ of the church Furthermore the perfect contradiction is not expressed in this place because the spirituall baptisme of Christe is not plainly set against the externall
more dangerous then hypocrisie as for other causes so because it is a vice too too common There is almost no man that doth not like of himselfe and whiles that wee deceiue our selues with vaine flatterings we thinke that Gods eyes doe dasle aswell as ours But heere we are taâ—ght what great difference there is betwene his iudgement and ours For he seeth cleerely those things which escape vs he considereth those thinges from the hidden fountaine that is the innermost affection of the hearte whiche blinde our eyes with a false glistering and brightnesse This is that which Salomen saith that GOD doth weigh in his ballance the heartes of men when as they doe flatter themselues in their wayes Therefore let vs remember that those onely are the true disciples of Christe whom he alloweth of because he alone is the â—ittest Iudge and arbitrator in this case Nowe here a question is asked whether when the Euangelist saith that Christ knewe all men hee meaneth those only of whom he spake of late or this appertaineth vnto all mankinde Some doe extend this vnto all mankinde and thinke that in this place the whole worlde is condemned of wicked and vnfaithfull dissimulation And truely it is a true saying that there can nothing bee founde in men why Christe should vouchsafe to number them amongst his But I see that it doth not agree with the text Therefore I doe restraine it vnto those that were before mentioned But because there might some doubt arise how Christ came by this knowledge the Euangelist preuenting this question answereth that Christe did well knowe those thinges which we knew not to be in meÌ„ so that he might by good â—ight decerne betweene men Christe therefore who knoweth the heart had no neede of one to tell and teache him what manner persons these were For he knew that they were of that nature and affection of mind that he might worthily account them as aliants to him VVhereas some doe aske this question whether wee may not suspect those who haue not shewed vs some token of their honestie as did Christe it is nothing appertinent vnto this present place For our estate is farre vnlike to his because Christe knewe the very rootes of the trees but wee doe onely knowe by the frutes which appeare of what nature euerye tree is Furthermore seeing that loue as Paule doth testifie is not suspitious it is not lawefull for vs to haue a sinister suspition of men whome wee know not without a cause But least that we be alwayes deceiued by hypocrites and least that the Church bee too muche laide open to their wicked deceites and subtiltie it is proper to Christe to furnishe vs with the spirite of discretion Chap. 3. 1 AND there was a man of the Pharisees named Nicodemus a ruler amongst the Iewes 2 This man came vnto Iesus by night and said vnto him Rabbi wee knowe that thou art come as a teacher from God for no man can doe these myracles which thou doest vnlesse God be with him 3 Iesus answered and saide vnto him verilie verily I say vnto thee vnlesse a man bee borne againe he cannot see the kingdome of God 4 Nicodemus saith vnto him Howe can a man when he is olde bee borne Can heâ— enter againe into his mothers wombe and be borne 5 Iesus answered verilie verily I say vnto thee vnlesse a man be borne of water and the spirite he cannot enter into the kingdome of God 6 That which is borne of flesh is flesh and that which is borne of the spirite is spirite 1 And there was a man The Euangelist setteth foorth vnto vs in the person of Nicodemus how fraile and brittle the faith of those men was who beeing mooued with myracles did of a sodaine beleeue Christe For this man seeing that he was by order a Pharisee and was a ruler in his nation shoulde haue farre exceeded others for in the common sort there reigneth lightnesse for the most part And who woulde not haue thought that this man who excelled in learnyng and practise had beene a graue and heartie man But it appeareth by the answeare of Christe that he came altogether vnprepared to learne the first principles of godlinesse If a gouernour be more ignoraunt then a childe what must we thinke of the riffe raffe and common sorte And although this be the intent and purpose of the Euangelist to set before vs as it were in a glasse howe fewe in Ierusalem were rightly disposed to receyue the Gospel yet is this historie verye profitable for vs for other causes especially because we are taught in it concerning the corrupt nature of man whiche is the right entrance into the schoole of Christe with what beginnings wee must bee framed to profite and goe forwarde in the celestiall doctrine For this is the summe of the sermon which Christ made namly that we must become newe men if sobeit wee will bee Christes true Disciples But before we goe any further wee must note out of the circumstances which the EuaÌ„gelist reckoneth vp in this place what lets did hynder Nicodemus from submitting himselfe wholy vnto Christe Of the Pharisees This was a title of honour for Nicodemus amongest his owne companie but the Euangelist doeth not giue hym this title for honours sake for he rather noteth that it was a let and hinderance which kept him from comming to Christe freely and willingly VVhereby we are taught that those who are excellent in the worlde are for the most part intangled in most wicked snares yea we see many so fast tyed that during their whole life they doe not once a little desire to come vnto heauen VVe haue els where taught for what cause they are called Pharisees for they did boast and bragge that they were the sole interpreters of the lawe as if they did vnderstaÌ„d the marrow as it were and hidden meaning of the scriptures and for this cause they called them selues Pherussim Although a more austere kind of life did purchase vnto the Essenes a fame and report of holines yet because they did dissent from the common life and custome of men as did the Eremites therefore the sect of the Pharisees was had in greater estimation Furthermore the Euangelist doth not only say that Nicodemus was by order a Pharisee but one of the chiefe of his nation 2 Hee came vnto Iesus by night In this that he came by night wee doe thereby gather that he was too fearefull For his eyes were as yet blynded with his owne gorgeousnesse Peraduenture shame did also hinder him For ambitious men doe thinke that their fame is quite gone if they do once descend from their seate of mastership to the order of learners Neither is it to be doubted but that hee was puffed vp with a foolish opinion of knowledge Finally seeing that he made great accounte of himselfe he woulde not loose one inche of his height And yet hee bringeth foorth some seede of godlinesse in this that hearing
as muche force as the vniuersall sentence who soeuer shall not be borne againe c. Furthermore by this worde borne againe he doth not meane the amending of one parte but the renuyng of the whole nature VVhereuppon it followeth that there is nothing in vs but that whiche is corrupt For if it bee necessary that the whole and euery part be renued it must needes followe that the corruption is spread abrode euery where Concerning which matter wee will speake shortly after Erasmus following Cyrillus his iudgement did euill translate the aduerb anothen from aboue I confesse that the signification thereof is doubtfull amongest the Grecians but we know that Christe did talke with Nicodemus in Hebrew Furthermore there had beene no place there for the doubtfull saying wherewith Nicodemus being deceiued doth childishly doubt of the second natiuitie of the flesh Therefore he conceiued no other thing out of the words of Christ but this that a man must be borne againe before he can enter into the kingdome of God 4 How can a man be borne Although the manner of speeche whiche Christ vsed was not expressed in the law tho prophets notwithstanding forasmuch as there is mention made euery where in the scripture of renouation and it is one of the first principles of faith it is manifest what euill successe the Scribes had as then in the reading of the Scripture It was not only one mans fault to be ignoraunt of this what the grace of regeneratiō ment but forasmuch as they were al almost occupyed in friuolous shiftes and fallacies that which was the chiefest in the doctrine of godlines was neglected The like example haue wee in papistrie at this day For seeing that they doe weatie themselues all their whole life in hidden speculations they doe no more knowe what belongeth properly vnto the worship of God the hope of our saluation vnto the exercises of Godlinesse then coblers and neatheards do know the course of the starres yea whilest that they delight them selues in strange mysteries they doe openly contemne the naturall doctrine of the scripture as vnmeete for the degree of a master teacher It is therfore no maruel that Nicodemus doth here as it were stumble at a straw For this is the iust vengeance of God that those who seeme to themselues to bee most excellent and graund Doctors with whom the simplicitie of the common doctrine is base and vile are astonied in small points 5 Vnlesse a man be borne of water This place hath beene diuersly expounded For some haue thought that the two partes of regeneration are distinctly expressed and that by this worde water is signified the deniyng of the olde man and by spirite they vnderstoode the newe life Othersome doe thinke that it comprehendeth an hidden matching of contraries as if Christ did set water and the spirite namely the pure moyst elements against the grosse nature of man So that they expound this saying Allegorically as though Christ did commaund vs to put off the heauie and weightie masse of flesh and to be made like to water and the ayre that we may couet vpward or at least be not so muche depressed toward the earth But both these opinions seeme to me to be contrary to Christe his meaning Chrysostome vnto whom the greater part subscribeth referreth the worde water vnto Baptisme so that the sense shold be that we enter into the kingdome of God through baptisme because the spirit of God doth regenerate vs ther. And here came in that opinion that baptisme was necessarie to the hope of eternall life But admitte Christe doth speake in this place of Baptisme yet the wordes are not so to be vrged that he includeth saluation in the outward signe but he rather ioyneth water with the spirite because he doth testifie and seale vnto vs by that visible signe the newnesse of life which GOD alone doth worke in vs by his spirite It is true indeede that we are driuen from saluation by neglectyng of baptisme and I doe confesse that in this sense it is necessary but the hope of saluation is falsly included vnder the signe And a concerning this place I can by no meanes bee persuaded to thinke that Christe speaketh of baptisme for that had beene out of due time For wee must alwayes marke what was the intent and purpose of Christ which we haue before declared namely that hee intended to exhort Nicodemus vnto newnes of life because he was not fit to receiue the Gospel vntyll he began to be another man Therefore it is one and a simple sentence that we must be borne againe that we may be the children of God and that the holy spirit is the authour of this second begetting For whereas Nicodemus did dreame of Pythagoras his regeneration Christe to the ende hee might take from him this errour added this in steede of an interpretation that it commeth not to passe naturally that men are borne againe neither yet that it is needful that they put on another body but that they are borne when as they are renued in minde and heart through the grace of the spirite Therefore hee putteth the spirite and water both for one thing neyther ought this to seeme hearde or racked For it is an vsuall maner of speakyng in the scripture when as mention is made of the spirite to adde this woorde water or fire to expresse the force thereof Now we haue sometimes had this that it is Christe that baptiseth with the holy spirite and fire where by fire is meant nothing els but the spirite and doth onely shewe how the same doth worke in vs. And whereas he doth heere put water first it skilleth not much yea this speech runneth better then the other namely because the plaine and manifest meaning doth followe the Metaphore As if Christe did say that no man is the child of God vntill he be renued by water and that this water is the spirite that purgeth vs and which being powred into vs by his power inspireth the power and force of the heauenly life seeing that we are by nature altogether drie and wythered And to the end Christe may vpbraid vnto Nicodemus his ignorance he doeth induce a kinde of speeche vsed in the scripture For Nicodemus ought to haue acknowledged at length that that which Christ said was taken out of the common doctrine of the Prophetes Therfore water is nothing els but the inward purgation and quickening of the holy spirite Moreouer the cōiunctiō copulatiue is cōmōly takē expositiuely namely when as the former member is expounded by the latter And moreouer the text agreeth with mee For when as Christ doth by and by adde a reason why we must be borne againe making no mention of water he teacheth that the newnes of life which he requireth consisteth only in the spirite whereupon it followeth that the water is not to be separated from the spirite 6 That which is borne of flesh Hee proueth by contraries that the kingdome
of God is shut against vs all vnlesse there be an enterance set open vnto vs by regeneration For he taketh this for a thing whiche all men confesse to be true that we cannot enter into the kingdome of GOD vnlesse we be spirituall But out of the wombe wee bring nothing but the carnall nature Therfore it followeth that we are all banished from the kingdome of God and that being depriued of the heauenly life wee remaine vnder the bondage of death Furthermore seeing that Christ reasoneth in this place that men must be borne againe because they are fleshe only without doubt he comprehendeth vnder flesh the whole man Therefore flesh doth signifie in this place not the body only but the soule also and so consequently all the partes thereof For the pelting popish diuines doe most foolishly restraine it vnto the parte whiche they call sensuall because by this meanes Christe his argument shoulde bee vnsit that we haue neede to be borne againe because some parte of vs is corrupt But and if the flesh be set against the spirite as that which is corrupt agaynst that which is sound that which is false against that which is true that which is polluted against that which is holy that which is defiled against that which is sincere we may thence easily gather that in this one word the whole nature of man is condemned Therefore Christe doth pronounce that our minde and reason are corrupt because they are carnall that all the affections of our heart also are wicked and reprobate because they also are carnal But here may a question be obiected Seeing that the soule is not begotten of the issue of man wee are not borne of fleshe in our principall parte Heereby it came to passe that many did thinke that wee doe not onely take our beginning according to our body of our parents but that the soules also are spread ex traduce that is that the father begetteth the soule of the sonne aswel as the body For it seemed an absurd thing that original sin which hath his proper place in the soule shoulde be spreade abrode from one man into all his posteritie vnlesse all soules had flowed from his soule as from a fountaine And truly the wordes of Christe seeme to import thus much at the first sight that we are therefore flesh because we are borne of fleshe I answere that as touching the wordes of Christe this is the only meaning thereof that we are all carnall as we are borne and that forasmuch as we come abrode into this worlde mortall men our nature sauoureth of nothing els but flesh For he doth heere make a plaine distinction betweene nature and the supernaturall gift For whereas all mankinde was corrupt in the person of Adam alone it commeth not so much by begetting as by the ordinance of God who like as hee had decked vs all in one man so he spoyled vs of his giftes Therefore euerye one of vs doeth not so much drawe vice and corruption from our parents as we are all corrupted together in Adam alone because so soone as hee was fallen away God did by and by take away that which he had giuen mans nature And also there ariseth another question For it is certaine that there remaine some giftes of God in this degenerate and corrupt nature whereupon it followeth that wee are not altogether wicked VVee may easily answere that the giftes which the Lorde hath left vs after the fall if they be considered by themselues they are worthie of prayse but seeing that the infection of euill doth infect all parts there shall no sincere thing be founde in vs which is voyd of al corruption VVhereas we haue some knowledge of God frō our birth whereas there is some differēce of good and euill engrauen in our conscience whereas we excell in wit for prouiding for this life and finally whereas we doe so many wayes excell bruit beastes that is of it selfe an excellent thing as it cōmeth frō God but all these thinges are polluted in vs euen as wine which being infected and marred with the mustinesse of the caske doth loose the grace of his good taste yea it is in taste both bitter and hurtfull For the knowledge of God which doth now remaine in man is nothing els but an horrible fountaine of idolatrie and all superstition his iudgement in y e choyce and difference of thinges is partly blinde partly preposterous partly lame and confused what industrie so euer wee haue it vanisheth away into vanitie and toyes and the will it selfe being altogether wanton is carryed headlong wholy vnto euill Therefore there remaineth no droppe of goodnesse in all the nature of man VVhereby it is manifest that wee must be framed and made fit for the kingdome of God by the second begetting and thus muche doe the wordes of Christe importe because man is borne of his mothers womb onlie carnall hee must be fashioned againe by the spirite that hee may begin to be sprituall And this worde spirite is taken in this place two manner of wayes namely for grace and the effect of grace For in the former place Christe teacheth that the spirite is the only authour of the pure and good nature afterward he giueth vs to vnderstand that we are spirituall after that we are renued by his power 7 Maruell not that I saide vnto thee you must be borne againe 8 The winde bloweth whyther it lusteth and thou hearest the sounde thereof but thou knowest not whence it commeth nor whyther it goeth so is euery one that is begotten of the spirite 9 Nicodemus answered and said vnto him how can these thinges bee 10 Iesus answered and saide vnto him Art thou a master in Israel and knowest thou not these things 11 Verily verily I say vnto thee wee speake that we knowe and wee testifie that which we haue seene and yee receiue not our testimonie 12 If I haue tolde you earthly things and yee beleeue not how will yee beleeue if I shall tell you heauenly things 7 Maruell not Interpreters doe wrest this place diuers wayes Some doe thinke that the grossenesse of Nicodemus and such like is touched as if Christe shoulde say that it is no maruell if they do not vnderstand that heauenly mysterie of regeneration when as they doe not vnderstande the reason of those things which are subiect to the senses Othersome doe coyne out a more subtile but too farre fet a sense As the blowing of the winde is free so are we restored vnto libertie by the begetting of the spirite that being loosed from the yoake of sinne we may runne vnto God freely of our owne accorde Moreouer that is altogether contrary to Christe his meaning which Augustine bringeth that the spirite of God is effectuall of his owne will Chrysostome and Cyrillus deale better who say that the similitude is taken from the winde and so they doe applie it vnto this present place For as much as the force therof is felt
that wee may giue eare vnto this doctrine As though the truth of Christe ought to be so vile and base in our eyes vnlesse it bee vnderpropped by some other thing But although God should ouerwhelme them with an huge heape of wondâ—rs yee doe they lie when they say that they will beleeue there should some outward wondering arise but they woulde take neuer a whit the more heed vnto doctrine 49 Lorde come downe Seeing that going forward in his suite he doth at length obteine that which he would we may gather that he was not therefore reprehended of Christ as if he woulde vtterly haue reiected him and refuse his prayers but that he did it rather to this ende that he might reforme that vice which did stoppe him from comming to true faith And we must remember that which I said before that this common reprehension of all the people was greater then the peculier reprehension of one man So that which is preposterous or superfluous in our petitions must needes be amended or cut off by this meanes that hurtfull lettes may be taken away Furthermore where as courtears are wont commonly to bee daintie and proude and will not willingly be hardly dealt with we must note that this man being humbled with his owne necessitie and feare least he should be depriued of his sonne was neither angrie neither did he repine when he was entertained somewhat vncourteously by Christ but passed ouer that chiding with modest silence VVe haue experience of the same euen in our selues for our daintinesse is wonderfull our vnpaciencie and churlishnesse is straunge vntill suche time as beeing brought vnder by aduersitie wee bee compelled to lay away our pride loftie lookes 50 Thy sonne liueth Here appeareth first of all the singuler courtesie of Christ and his fauourablenes in that he pardoneth the ignorance rudenesse of the man and extendeth his power farther then hee hoped for He desired that Christe by his comming woulde heale his sonne He thought that being sicke he might be cured of the disease But he was persuaded that being dead he coulde not be raised vp againe therefore he requesteth him to make hast least death should preuent him Therfore seeing that Christ pardoneth both these faultes we may hereby gather how greatly he esteemeth eueÌ„ a sleÌ„der faith This also is worthy the noting that Christ not obeying his desire doth graunt him farre more theÌ„ he desired For he hath a testimonie of the present health of his son So our heauenly father in not graunting ofteÌ„times our petitions as touching the circumstances doth worke to helpe vs by such meanes as we looked not for that we may learne to appoint him nothing VVhen hee saith that his sonne liueth his meaning is that he was deliuered from daÌ„ger of death The man beleeued his wordes Because he came furnished with this persuasion that Christe was a Prophete of God therefore was hee so readie to beleeue so that he did by and by snatch at one worde and hauing caught it he did lay it vp deepely in his mind And although he did not thinke so honourably of the power of Christ as he ought yet the shorte promise did worke in his minde a newe hope of a sodaine so that hee did surely thinke that the life of his sonne was included in the woorde of Christe And with such readinesse ought we to receiue the woorde of God but it is farre from hauing such present effect alwayes in the hearers For who is he that can profite so much by hearing many Sermons as did this man beeing almost half profane hauing but heard one worde VVherefore wee must be more diligent to stirre vppe our sluggishnesse and must first of all pray vnto the Lorde that he wil so stirre vp our heartes that we may be no lesse readie to beleeue then he is ready and bountifull to promise 51 And as he was going downe Here is described the effect of faith togeather with the force of the word For like as Christ did by the word restore the childe to life that was at the point to die so the father recouereth his sonne safe in one moment by his faith Therfore let vs know that so often as the Lorde offereth vnto vs his benefites his power is alwayes prest to performe whatsoeuer he promiseth so that our vnbelief doe not stoppe the same I confesse that this is not continuall yea it is not often or commonly seene that the Lorde doth straightway stretche foorth his hande to helpe vs but so often as he deferreth hee hath his reason for it and that such as is profitable for vs. This is most certaine that he is so far from being the cause of delay that he doth rather striue with our lettes and hinderances Therefore when as his help appeareth not presently let vs consider howe great our vnbeliefe is or at least how slender weak our faith is And it is no maruel if he wil not haue his benefites to perish and rashly to throw them vpon the grounde but will bestowe them vpon those who holde out the lappe of faith and are readie to receiue them And although he doth not helpe all his childreÌ„ one maner of way yet shall neuer any mans faith be voyde but that we shall alwayes perceiue that that is true which the Prophete teacheth that the promises of God doe most of all make hast when as they seeme to linger 52 Therefore hee asked In that he asked his seruants when his sonne began to amende it came to passe through the secret motion of GOD to the end the truth of the myracle might the more plainly appear For euen we are by nature more then wickedly bent to choake the light of the power of God and Satan goeth about this with manie shiftes that hee may darken the beholding and sight of his workes VVherefore they must needes be made so plaine and euident that they may be praysed amongest vs that there may remaine no place for doubting Howe vnthankfull therefore soeuer men are yet this circumstance doeth not suffer so excellent a worke of Christe bee ascribed vnto fortune 53 Hee beleeued and his house This seemeth to be an absurd thing that the Euangelist maketh mention of the beginning of faith in that man whose faith he did before commende Neither can the worde beleeued be referred in this place vnto the going forward of faith but wee must marke that the man being a Iewe and brought vppe in the doctrine of the law was nowe endued with some tast of faith when he came vnto Christe In that he did afterward beleeue the wordes of Christe that was a particuler faith which reached no farther saue only vnto the life of his sonne But now he began to beleeue after another sort namely because hauing embraced the doctrine of Christe he professed himselfe to be one of his disciples So that he doth not only now hope that his sonne was restored vnto him safe through Christ his benefite but he
as appertaining vnto the kingdome of God bee iudged dead And Paule declareth this death at large Ephe. 2. 1. and 4. 17. when as hee saith that we are estraunged froÌ„ the pure sound reason of the minde and that being enemies vnto God with all the affection of our hearte and aduersaries of his iustice that we wander in darkenesse beyng blinde we are giuen to wicked concupiscence If there be no force in a nature that is so corrupt to desire righteousnesse it followeth that the life of God is quite extinguished in vs. So that the grace of Christ is the true resurrection from death Furthermore we haue this grace giuen vs by the gospell not that the outwarde voyce hath so great force which doth oftentimes beate the eares in vaine but because Christ doth speake vnto our heartes within by his spirite that wee may receiue by faith the life that is offered vs. Neither doth he intreate in this place generally of al the dead but he meaneth only the elect whose eares God doth bore through and open that they may heare the voyce of his sonne that it may restore them to life Yea Christ doth distinctly in his words coÌ„mend vnto vs a double grace when he saith The dead shall heare the voyce of the son of God and they that shall heare shall liue For it is no lesse contrary to nature for the dead to heare then to bee called againe to life from which they were fallen Therefore both of these are properties of the secrete power of God VVhen he saith The houre shall come and now is he speaketh as of a thing before vnaccustomed And truly the publishing of the Gospell was a newe and sodaine resurrection of the worlde If any man aske this question whether the worde of God did not alwayes giue life to men or no wee may readilie answere that the doctrine of the lawe and the prophetes forasmuch as it was appointed for God his people it rather had this office to nourish those in life who were begotten to God then to bring them backe againe from death But the estate of the Gospel was otherwise whereby the Gentiles who were before aliants from the kingdome of God separated from God depriued of all hope of saluation were gathered into the fellowship of life 26 For as the father Hee sheweth by what meanes his voyce hath so great force to wit because he is the fountaine of life and doth powre out the same by his voyce into men For wee should not haue life from his mouth vnlesse the cause and originall thereof were in his power For God is not only said to haue life in himselfe because he liueth alone through his owne and inward power but because hauing in himselfe the fulnes of life he quickeneth all thinges And this truly doth properly appertaine vnto God as it is Psal. 36. 9. VVith thee is the VVell of life But because the maiestie of God as it is set far off froÌ„ vs might be like to an hidden secrete spring therfore did it shewe it selfe in Christ. Therfore we haue a readie and common well out of which wee may draw This is the meaning of the words because God would not haue life to be hidden with him as it were buried he therefore powred it out into his sonne that it might flowe vnto vs. Hence wee gather that this title is properly ascribed to Christ inasmuch as he was manifested in the flesh 27 And hath giuen him power Hee repeateth this againe that the gouernment was giuen of the father that hee may haue full power of all things both in heauen and earth exoâ—sia doth in this place signifie dignitie and iudgement is taken for gouernment As if he should say that the sonne is made of his father a king that he may gouerne the world and exercise his fathers power The reason which followeth immediately is principally to be noted Because he is the sonne of man For his meaning is that hee commeth vnto men adorned with so great power that he may impart vnto them that which he receiued of his father Some do think that that which is here spoken is all one with that of Paule Phil. 2. 7. That Christe when he was in the forme of God did make himselfe of no reputation taking vpon him the shape of a seruant and did humble himselfe vnto the death vpon the crosse VVherefore God hath also highly exalted him and giuen him a name aboue all names that euery knee may bowe before it c. But I doe make it to reache farther that Christe inasmuch as hee was man was appointed of the father to be the authour of life that we might not seeke farre for it For Christe did not take it to himselfe as if he needed the same but that he might inrich vs with his plentie The summe is that that was reuealed vnto vs in Christ as he was man which was hidden in God that the life which before could not be attained vnto is now in readines And whereas some doe knit this reason vnto the member following hauing pulled it away from his owne text it is farre set and contrary to Christ his meaning 28 Maruell not at this He seemeth to reason very vnfitlie whilest that he setteth the confirmation of that which he had spoken from the last resurrection For it is no harder matter for the bodies to be raysed vppe then for the soules I answere that here is no coÌ„parison made betwene the greater the lesser according to the thing it selfe but according to the meaning of men For as they are carnall they maruell at nothing but that which is carnall and visible Hereby it coÌ„meth to passe that they doe carelesly passe ouer the resurrection of the soule do more woÌ„der at the resurrectioÌ„ of y e flesh And also this our blockishnes causeth those things to be more of credite which can be seen w t the eyes theÌ„ those whiche caÌ„ be coÌ„ceued by faith only because he maketh meÌ„tioÌ„ of the last day y t restraint is no loÌ„ger added And now is but he doth absolutely say that y â— time shal once be And here meteth vs another obiectioÌ„ for althogh the faithful do wait for the resurrectioÌ„ of the bodies yet can they not leane vnto the knowledge thereof to bee persuaded that the soules are nowe deliuered from death because the bodies shall in time to come ryse out of the graues And what is more ridiculous amongest the wicked then to proue that which is knowen by that which is as they say vnknoweÌ„ I answere that Christ doth in this place boast of his power amongst the reprobate that he may declare that the perfect restoring of all things was commanded by the father as if he shold say that which I say I haue now begun I wil once finish before your face And truly whereas Christ doth now quicken the soules that were drowned in destruction by the voyce of his Gospel that is
gone siue and twentie or thirtie furlongs are deceiued in that because they think that they sayled crosse vnto the further banke For Bethsaida nigh wherunto as Luke doth testifie the myracle was wrought and Capernaum where the ship arriued were placed both on one side Plinie in his sift booke saith that this lake was six myles broade sixteene long Iosephus in his third booke of y e warres of the Iewes saith that it was an hundreth furlonges long and fortie furlongs broade Furthermore forasmuch as eight furlonges do make a myle we may easily gather hence how much the one doth disagree w t the other howsoeuer it be the Euangelist his drift was to teach that they were in great danger when Christ shewed himselfe vnto them It may seeme to bee an absurd thing that Christ his disciples are so troubled when as others do sayle quietly But the Lorde doth thus exercise his children oftentimes with great daungers that they may more freely and familiarly know him in the deliuerance 19 They were afraid The other Euangelistes do expresse the cause of their feare because they thought it had been a spirite And it cannot be but that we shal be cast downe and afraid when we see any spirite because we thinke that either Satan doth delude vs or God doth foreshew some thing But Iohn doth in this place as in a glasse set before our eies what knowledge we can haue of Christe without the worde what hee bringeth For if he shewe a bare token of his diuinitie we doe by and by fall away vnto our inuentions and euery man forgeth to himself an Idoll insteede of Christe after the errours of the minde followeth trembling and confused feare of the minde but so soone as he beginneth to speak we do both by his voyce gather euident sound knowledge and also there shineth in our myndes ioy and gladsome peace For there is in these wordes great weight It is I be not afraide For wee are hereby taught that wee haue large matter of confidence in the presence of Christ alone so that we may bee quiet and voide of care But this appertaineth only vnto Christ his disciples for we shal see afterward that the wicked were throwen down with the same voice The cause of the difference is because he was sent to be a iudge vnto destructiō to the reprobate and vnbeleeuers wherefore they cannot abide to behold him but they are by and by swallowed vp But the godly who doe acknowledge that he was giuen to be their mediatour so soone as they heare him once named which thing is to them a certaine pledge both of Gods loue their owne saluation they pluck vp their heartes as being raysed from death to life and behold him ioyfully as the cleare heauen they sit quietly vpon the earth and hauing the vpper hande of all euils they set his aide against all dangers Hee doth not only comfort them with his worde and lift them vp but hee doth also in very deede take from them feare by staying the tempest 22 The day following the multitude which stoode beyonde the Sea when as they saw that there was no other ship there saue that whereinto his disciples went and that Iesus came not with his Disciples into the Sea but that the Disciples wente awaye alone 23 Furthermore other ships came from Tyberias nigh to the place where they eat the bread after that the Lorde had giuen thankes 24 Therefore when the multitude sawe that Iesus was not there neither his disciple◠they went vp also into ships came to Capernaum seeking Iesus 25 And when they had found him beyond the Sea they said vnto him Master when camest thou hyther 22 The day following Here the Euangelist reciteth the circumstances wherby the multitude might gather that Christ his passage was diuine There was but one ship they saw that launche without Christ the day following there came ships from another place wherein they are carried to Capernaum there found they Christe therefore it remaineth that he came thyther myraculously There is in the wordes small consequence yet notwithstanding the sense is plaine enough For in the former member Iohn saith that there was but one ship that the same went from the banke in presence of them all and that it had not Christ in it afterward he addeth that there came ships from Tyberias wherein the multitude came which sate vpon the banke as besetting all landing places least Christe shoulde escape them 23 Nigh to the place where they did eate bread The meaning of the words is doubtfull for they may be expounded thus either that Tyberias was nigh to the place where they were filled by Christe with fiue loaues or that the ships arriued at the bank which was nigh to the place I do better like of this latter exposition For Bethsaida nigh whereunto as Luke expresseth the myracle was wrought is the midway betweene Tyberias and Capernaum Therefore when as these ships came downe frō the vpper place they sayled along by that banke vpon which the multitudes stoode and it is not to bee doubted but that they arriued to take in passingers VVhen as Iohn saith againe that Christe gaue thankes it is no superfluous repetition For his meaning is that Christ did obtaine by prayer that those few loaues might be sufficient to feede so manye men withall and because wee are colde slouthful and slow to prayer therefore he beateth in one thing twise 25 Ouer the Sea VVe said before y t the Citie Capernaum was not situate on the other banke For Tyberias standeth in that parte of the lake where it is the brodest and Bethsaida foloweth afterward Capernaum lyeth at the neathermost part not farre from the going out of Iordan And whereas Iohn placeth it beyond the lake it must not be so vnderstoode as if the region were directly placed against it but because the lake was croked in that neathermost part and by reason of the creeke that went betweene they could not iourney without going farre about Therfore the Euangelist saith beyond the sea after the common custome Because they had no streight passage vnlesse they went by water 26 Iesus answered them and said verily verily I say vnto you yee seek me not because you haue seene the signes but because you haue eaten of the loaues and are filled 27 Labour for the meate not which perisheth but for the meate which remaineth vnto eternall life which the sonne of man will giue you for him hath God the father sealed 28 Therfore they saide vnto him what shall we doe that we may worke the works of God 29 Iesus answered and said vnto them this is the worke of God that you beleeue in him whom he hath sent 26 Iesus answered them Christ doth not answer to their question that he may set foorth vnto them his power in the myracle but doeth rather chide them for that they runne headlong without hauing any consideration at all
eyes to see his manifest glory withall VVee doe also offend dayly both wayes First of all this is vnto vs a great let that we doe only beholde Christ with fleshly eyes whereby it commeth to passe that we doe see in him no worthie thing For wee doe peruert whatsoeuer is in him and his doctrine with our corrupte sense such sinister interpreters are we Againe being not contented therewith wee catch hold of many false thinges which may breed the contempt of the Gospel Moreouer many men doe forge to themselues monsters vnder colour whereof they may hate the Gospell Therfore the worlde doeth of set purpose beat back the grace of God The Euangelist expresseth the Iewes by name that we may know that the murmuring did proceede from them who did boast of the title of faith and the Church that al of vs may learne reuerently to receiue Christ when he commeth humblie vnto vs and the nigher he is vnto vs so much the more willingly to come vnto him that he may extoll vs vnto his heauenly glory 43 Murmur not amongest your selues He layeth to their charge the faulte of murmuring as if he should say my doctrine containeth no matter of offence but because you are reprobates it moueth your poysoned minds and therefore is it vnsauerie because you haue an vnsauerie palate and taste 44 No man can c. He doth not only accuse their wickednesse but doth also tell them that this is the peculiar gift of God to embrace the doctrine which hee setteth before them which he doth for this cause least their vnbelief do trouble the weake For many mē are holden with this foolishnesse that they do depend vpon the respect of men in matters appertaining vnto God whereby it commeth to passe that they suspect the gospel so sone as they see that the world doth not receiue it Againe the vnbeleeuers flattering themselues in their frowardnes dare condemne the gospel because it doth not please them Therfore christ affirmeth on the contrary y t althogh y e doctrine of the gospel be preached vnto al men generally yet cānot all men receiue it but that they haue need of a new mind a new vnderstāding and that therfore faith is not in mans will but that it is God who giueth it Because to come vnto Christ is put metaphorically in this place for to beleeue the Euangelist to the end he may frame the metaphor in the contrary member sayth that they are drawen whose mindes God doth illuminate and whose heartes he bendeth and frameth vnto the obedience of Christ. This is the summe that it is no maruell if many do loath the gospel because no man shall euer bee able to come vnto Christ willingly saue he whom God shal preuent with his spirite And thereupon it followeth that all men are not drawen but that God doth graunt this grace vnto those whom he hath chosen As touching the manner of drawing the same is not violent whiche may compel a man with an externall motion yet notwithstanding it is an effectuall motion of the holy spirit which maketh men that were vnwilling to be willing VVherfore that is false and prophane that none are drawen saue those who are willing as if man did shew himselfe obedient vnto God of his owne motion For in that men do follow God willingly they haue that now of him who hath framed their heartes to obey him 45 It is written in the prophetes Christ confirmeth that whiche he saide with the testimonie of Iesaias that no man commeth vnto him saue he whom the father draweth He calleth them the Prophetes in the plural number because al the Prophesies were gathered into one body so that all the bookes of the prophets might worthily be counted one booke Furthermore the place which is cited is extant in Iesaias chap. 54. 13. and Ier. 31. 34 VVhere speaking of the restoring of the Church he promiseth vnto her sonnes taught of God VVhence we may easily gather that the Church can by no other meanes be restored vnlesse God taking vpon him to play the scholemaster do bring the faithfull vnto himselfe The maner of teaching whereof the Prophet speaketh is not placed only in the external voyce but also in the secret working of the holy ghost To bee briefe this teaching of God is the inward illumination of the heart In that hee saith all it ought to bee restrained vnto the elect who are only the true children of the Church Now it is no hard matter to see how Christ applyeth this prophesie vnto the cause which he hath in hand Isaias teacheth that the Church is then edified indeed whē it hath childrē who are taught of God Therefore Christ inferreth fitly that men haue not eyes to see the light of life vntil God doth open thē Also he standeth vpon the vniuersall word because he reasoneth thence that all those who are taught of God are drawen effectually that they may come And hereunto appertaineth that which foloweth by and by VVhosoeuer therfore hath hearde The summe is that the reprobate are euen giuen ouer vnto destruction whosoeuer doe not beleeue because God doth make all the children of the Churche and the heyres of life his obedient schollers VVhereupon it followeth that none of the elect of God are strangers from the faith of Christ. Therefore as Christ did before denie that men are apt to beleeue vnlesse they be drawen so he doth nowe pronounce that it is the effectuall grace of the spirite wherby they are drawen that they may necessarily beleeue By these two members is quite ouerthrowen all the libertie of free will whereon the Papistes doe dreame For if wee begin to come vnto Christe then when the father hath drawen vs the beginning of faith is not in vs neyther any preparation againe if all doe come whome the father hath taught he doth not only giue them the earnest of faith only but faith it selfe Therefore in that we doe willingly obey the direction of the spirite this is a parte of grace as it were the sealing because God should not draw vs if reaching out his hand only he left vs to our own choise And he is properly said to draw vs when he extendeth the power of his spirite euen vnto the full effect of faith They are said to heare of God who do submit themselues vnto God when he speaketh vnto them inwardly that with all their heart because the spirite reigneth in their hearts Commeth vnto mee Hee sheweth the vndiuisible coniunction which he hath with the father For the meaning of the wordes is that it cannot be but that they shal addict themselues vnto Christ whosoeuer are the disciples of God and that they are vnapt to bee taught of God who do reiect Christ because this is the only wisedome which the elect do learn in Gods schoole to come vnto Christ. For doubtlesse the father who sent him cannot denie himselfe 46 Not that any man hath seene the father saue he who
soeuer he had in himselfe And we must note that there are three degrees of life reckoned vp in this place the liuing father hath the first place who is the foūtain but yet placed farre off and hidden the sonne followeth whō we haue laid out vnto vs as a fountaine through whom life is powred out vnto vs the third is life which we doe draw from him Now wee know the summe because God the father in whose power is life is farre distant from vs Christ is placed in the middle who is the second cause of life that that may come vnto vs thence which should otherwise lie hid in God 58 This is the bread He returneth vnto the comparison of Manna his flesh where he began For he should haue ended his speech thus there is no cause why yee should preferre Moses before me because hee fedde your fathers in the desert seing that I giue you a farre better meat For I bring the heauenly life with me For as it was said before the bread is said to come downe from heauen which tasteth of no earthly or corruptible thing but breatheth out the immortalitie of the kingdome of God They tryed not this power in Manna who were only bent to feed their bellie For whereas there was a double vse of Manna the Iewes with whom Christ disputeth in this place did loke vnto nothing but the corporall meat But the life of the soule is not fraile but groweth to be better vntil the whole man shal be renued 59 These thinges said he in the synagogue teaching in Capernaum 60 Therefore many of his disciples when they had heard saide This is a hard saying who can heare it 61 And when Iesus know in himselfe that his disciples murmured concerning this hee said vnto them doth this offend you 62 If therefore you shall see the sonne of man ascending where he was before 63 It is the spirite that giueth life the flesh profiteth nothing The wordes whiche I speake vnto you are spirite and life 64 But there are some of you that doe not beleeue For Iesus knewe from the beginning who they were that did not beleeue and who it was that shoulde betray him 59 These thinges spake hee in the synagogue Iohn assigneth the place y t we may know that there were many present and secondly that the sermon was made about a graue and waightie matter Yet notwithstanding it followeth by and by that there were scant a few of so great a company who did profite yea this doctrine was vnto a great many who did professe themselues to be Christe his disciples a cause of falling away If the Euangelist had said that only some wer offended that might haue byn counted now a wonder but in that they do ryse against him in troupes do conspire together what maner example shal we say this is VVherfore let vs deeply imprint in our minds this historie lest at any time we doe murmur against Christe when hee speaketh Secondly if wee see anye suche like thing in others let not theyr pryde trouble our faith 60 This is an hard saying Nay there was rather hardnes in their hearts and not in the saying But the reprobates are wont after this sort to gather together stones out of the worde of God whereat they may stumble And when as they runne headlong against Christe through their harde stubbornnesse they complaine that his word is harde which ought rather to make them soft For whosoeuer shall humblie submit himselfe vnto Christ his doctrine hee shall finde no harde or sharpe matter therin and it shal be vnto the vnbeleeuers who shall stubbornely set themselues against it an hammer which breaketh the rockes as the prophete calleth it Ier. 23. 29. Furthermore seeing that the same hardnes is bred in vs al if we iudge according to our owne meaning of the doctrine of Christ there shal be as many paradoxes as wordes VVherefore there remaineth nothing but that euery one doe commende himselfe vnto the direction of the spirite that he may write that in our heartes which otherwise would not enter into our eares VVho can heare it Heere we see how malitious vnbeliefe is For they which vngodlily wickedly reiect the doctrine of saluation being not content with an excuse they dare make the sonne of God giltie in their steed and pronounce him to be vnworthie to be heard So at this day the Papists doe not only boldly refuse the Gospel but doe also thunder out horrible blasphemies least they should seeme to resist God without a cause And truely seeing that they desire darknesse it is no maruell if Satan doe delude them with feigned monsters But that which they by reason of their distemperature cannot endure shall not only be suffered of the modest and those who are easie to be taught but it shall also lift them vp and vphold them In the meane while the reprobate shall doe nothing els with their murmuring raylings but bring vppon themselues a more greeuous destruction 61 And when Iesus knew Christe knew that the offence which the reprobate had taken could not be remoued for the doctrine doth not so much wound them as it doth discouer the rotten gall which they nourished within in their harts yet would he by all means trye whether any of those who were offended were as yet curable intending to stop the mouth of the rest By asking the question he giueth them to vnderstand that they had no cause or at least that in the doctrine it selfe there was no matter of offence In like sort the wickednesse of those men is t◠bee brideled who being only smitten with a dogged madnesse do spea◠euill of the worde of God and their foolishnesse is also to be corrected who rush rashly against the truth He saith that Iesus knew in him selfe because they had not yet freely vttered what did byte them but did feet amongest themselues with a secrete whispering Therefore he preuenteth their open complaints If any doe obiect that their nature was not obscure seeing that they did in plaine wordes refuse Christe his doctrine I confesse in deede that the woordes are playne whiche Iohn recited before but I say also that they did tosse amongest themselues these murmurings and as it were secrete speeches and words after the manner of reuoltes For if they had conferred with Christe there had bin better hope because they had opened him a way vnto doctrine now when as they murmur amongst themselues they exclude themselues frō learning Therefore there is nothing better then when as we doe not at the first vnderstand the Lords meaning to come straightway vnto him that he may open vnto vs all doubtes Doth this offend you Christ seemeth in this place not so much to remoue the offence as to encrease it yet if any man doe more narrowly weigh the cause of the offence there was in this sentence that which ought to haue appeased their mindes The low and base estate of Christ which
manifest a token of Gods power being shewed in a famous place in a great assemblie of people and euen almost at the gates of the Citie as vpon a stage doth straightway vanish out of their sight Yea the Iewes shutting their eyes maliciously did of set purpose not see that which was before their eies And truly this is no new or strange thing that men who doe alwayes too greedily gape after myracles are altogether dull and blockish at the consideration thereof The distance of place which is here noted was not two miles For a furlong containeth sixe hundred foote that is an hundred and fiue and twentie pases 19 That they might comfort them This was the thing for which they came but God had respect vnto another thing as I haue alreadie saide Furthermore it appeareth that the house of Lazarus and of his sisters was full of dignitie and honourably reuerenced And because it is a naturall thing that the death of friendes should bring vnto men sorrow heauines this dutie whereof the Euangelist maketh mention is not to be disalowed saue only that the corrupt excesse whiche reigneth as in other parts of the life so in this doth corrupt a thing which is of it self not to be discommended 20 Therfore when Martha had heard Martha went out of the Towne as wee shall afterward see peraduenture not only for reuerence sake but that she might receiue him more priuily because the daunger was freshe in memorie and the rage of the enemies was as yet scarse wel appeased which being somewhat pacified by the departure of Christ into Galilee might breake out a fresh so soone as it was heard that hee was returned 21 Lord if thou hadst been heere She beginneth with a complaint although shee doeth by this meanes modestly signifie vnto him what shee wold For it is as much as if she shold say Thou couldest by thy presence haue deliuered my brother from death yea thou canst euen now do it because God will denie thee nothing And by speaking thus she doth rather fauour her affection then keepe her selfe vnder the rule of faith I confesse indeede that these wordes did partly proceede from faith but I say that ther were certaine disordered affectiōs mixed with thē which carryed her beyond her boundes For whence had she this hope that her brother should not haue died if Christ had been present Truly it was not conceiued of any promise of Christe therefore it remaineth that she doth rather obey her owne desires then submit her selfe vnto Christ. It is a poynt of faith that shee ascribeth vnto Christe power and most singuler goodnesse but in that she promiseth herself more then she had heard of Christ that agreeth not with faith For we must alwayes hold the mutuall consent betweene the worde and faith least man doe forge vnto himselfe any thing rashly besides the worde of God Moreouer Martha did sticke too much in the corporal presence of Christ. Therefore the faith of Martha being mixed with and intangled with immoderate desires and not altogether voide of superstition could not shine out with perfect brightnesse so that there do only certaine sparkles appeare in these wordes 23 Thy brother shall rise againe This is wonderfull gentlenesse of Christe in that pardoning vnto Martha those faultes whereof we haue spoken he promiseth vnto her more of his owne accord then she durst precisely and openly aske 24 I know that he shall rise againe Now appeareth the too too greate fearfulnesse of Martha in that shee doth extenuate the saying of Christ. VVe said euen now that she went farther then was meete when shee feined vnto her selfe an hope after her owne imagination now shee falleth into the contrarie vice in that shee stood as it were trembling when as Christe reached out his hande VVherefore wee must take heed of both these thinges that we take not vnto our selues friuolous hope heere and there as winde being destitute of the worde of god and againe that the Lord doe not finde our heartes eyther shut or els too straitly restrained when he openeth his mouth But Martha meante to gather out of this answere some other thing then she durst hope for out of the wordes of Christe as if she should say if thou meane the last resurrection I doe not doubt but that my brother shall rise againe in the last day and with this hope doe I comfort my selfe but I cannot tell whether it hath any farther meaning or no. 25 I am the resurrection and the life Christe doth first of al affirme that he is the resurrection and life that done he doeth seuerally expounde both the members of that sentence In the former place he calleth him selfe the resurrection because the restoring from death to life is former in order then is the state of life But all mankinde is drowned in death Therefore no man shall bee made partaker of life saue hee that shall first rise from death So that Christ doth teache that hee is the beginning of life and he addeth afterwarde that the perpetuitie continuaunce of life is a worke of his grace Furthermore the expositiō which foloweth immediatly doth manifestly declare that he speaketh of the spirituall life He that beleeueth in me although hee shall bee dead yet shall hee liue VVhy is Christ then the resurrection Because he doth regenerate by his spirite the children of Adam who were estranged frō God through sin that they may begin to lead a new life VVhich thing I haue handeled more largely before in the Chap. 5. 21. and 24. ver And paule vnto the Ephesians is the best interpreter of this place Ephesians 2. 5. and 5 8. Let them now bee packing who babble that men are prepared by the motion of nature to receyue the grace of God It is as much as if they shoulde say that dead men doe walke For in that men doe liue and breath are endowed with sense vnderstanding and will all that tendeth to destruction because there is no part or facultie of the soule which is not corrupt and turned away from that which is right VVhereby it commeth to passe y t death reigneth euery where For the estranging from God is the death of the soule Therefore those which beleeue in Christ wheras they were before dead they do begin to liue because faith is the spirituall resurrection of the soule doth after a sort quicken the soule it self that it may liue vnto God according to that which is said before chap. 5. 25. The dead shall heare the voyce of the sonne of God and they that shall heare shall liue This is surely an excellent title and commendation of faith that powring the life of Christe into vs it deliuereth vs from death 26 And euery one that liueth and beleeueth in mee This is the exposition of the second member namely how Christ is the life because he doth neuer suffer that life to fall away which he hath once gyuen but preserueth it vnto the ende For
out of the hand of God For howsoeuer I hold my peace that word which you haue despised is a fitte iudge And doth not receiue my wordes The latter member expoundeth the former for because hypocrisie is naturally engrafted in men they canne do nothing more readily then onely in word boaste that they are ready to receiue Christ. And we know how cōmon this boasting is euen amōgst the worst men VVherefore we must marke this definition that Christ is reiected when as we doe not imbrace the pure doctrine of the Gospell The Papistes doe with full and open mouth blunder out the name of Christ but so soone as his sincere trueth is brought abroad there is nothing which is more detested amongst them such men kysse Christe as did Iudas Therfore let vs learne to include him in his word and to giue him the worship of obedience which he requireth only The word which I speake The authority of the Gospell coulde not haue had greater commendation giuen it then when as the power of iudgement is attributed vnto it For according to these words the last iudgment shal be nothing else but an approbation of the doctrine of the Gospell Christe him selfe shal goe vppe into his iudgement seate but hee affirmeth that hee wil giue sentence according to the word whiche is now preached This denuntiation ought to make the wicked sore afrayd when as they shall not be able to escape the iudgment of that doctrine which they do now so proudly floute Notwithstanding Christ his meaning is that they are now depriued of feeling when as he maketh mention of the last iudgement For he telleth them that that punishment shal then manifestly appeare which they doe now mocke Againe the godly may gather hence an inestimable comforte that howsoeuer they are condemned of the world yet do they not doubt but that they are acquited in heauen beecause wheresoeuer the faith of the Gospell hath a place the iudgemente seate of God is erected there to saue There is no cause why wee should passe for the Papists with their peruerse iudgements so long as we trust to this right because our faith doth surpasse the Angels 49. Because I speake not of myselfe Least the outwarde shape of manne should any whitte impaire the maiesty of God Christ dooth euer nowe and then call vs vnto the Father For this cause dooth hee so often make mention of the Father And truely seeing that it is wickednes to translate any iot of Gods glory vnto any other it must needes be that that word came from GOD whereunto the iudgement is ascribed In this place Christ distinguisheth himselfe from the Father not simplye according to his diuine persō but rather according to the flesh least his doctrin being esteemed after the maner of men shuld be of lesse weight importāce But and if the consciences were subiect to the doctrine and lawes of mē this reason shuld not agree which Christ bringeth My word saith he shal iudge because it came not frō mā according to that saying of Ia. 4. 11. There is one lawgiuer c. Moreouer we gather hence what monstrous sacriledge this is that the Pope durste tye mennes soules vnto his inuentions for by thys meanes hee taketh more to hymselfe then the Sonne of God whoe sayeth that he speaketh onelye according to his Fathers appointmente 50. His commaundement is eternal lyfe Hee commendeth againe the fruite of his doctrine to the ende al menne may the more willingly submitte themselues thereunto And nowe it is meete that the wicked doe feele Gods vengeaunce whom they now refuse and wil not haue to be vnto them the authour of life Chap. 13. 1. BEfore the holye daye of Easter when Iesus knewe that his houre was come that he should go out of this worlde vnto the father seeing that he loued his which were in the world vntil the end loued he them 2. VVhen supper was ended when as the deuil had now put into the hart of Iudas the son of Simon Iscariot to betray him 3. VVhen Iesus knew that the father had giuen al things into his hands and that he came out from God and should go vnto God 4. He rose from supper and layd down his cloathes and hauing taken a linnen towell he girded himself 5. Then put he water into a bason and began to wash the disciples feete and to wype them with the towel wherwith he was girded 6. Therefore he came to Simon Peter who saith vnto him Lord doest thou wash my feete 7. Iesus answered and said vnto him what I doe thou knowest not yet but thou shalte know hereafter 1. Before the holy day Iohn passeth ouer many thinges of sette purpose which he knew Matthew and Luke had recited and hee himselfe taketh in hande to handle that whiche hee knew they had omitted of which number the hystory of the washing of the feete is And although he will more plainely declare afterward to what end Christ washed his disciples feete yet doth he in one word in this place sette down that the constant and perpetuall loue wherewith hee once loued them was declared by that token so that although hee were taken out of their sight yet might they certeinelye perswade themselues that this loue was not quenched by death VVhich perswasion muste sticke faste euen in our heartes at this daye The woordes are that Christ loued those euen vntil the end which were in the world VVhy doth he describe the Apostls by this Periphrasis saue onely that we may know that Christe cared so muche the more for them because they were in a daungerous and harde warfare as wee are VVherefore although we seeme to be farre off from Christ yet we must knowe that he hath respect vnto vs because he loueth his who are conuersant in the world Neither nede we to doubt but that he beareth the lyke affection euen now which he had at that instant when he loued them That hee might goe out of this worlde vnto the father This phrase is woorthy the nothing for it is referred vnto Christ his knowledge in that he knew that his death was a passage vnto the heauenly kingdome of God And if so bee it when as he made haste thither he ceased not to loue hys as he was woont there is no cause why we shoulde thinke that his affection is now altered Now for asmuch as he is the first begotten of the dead this definition of death doth appertaine vnto the whole body of the church that it is a passage vnto God from whome the faithfull are now estranged 2. VVhen supper was done VVee shall anon handle more at large in hys place the whole purpose of Christ in washing his disciples feete and also the fruite of this hystory let vs now follow the text He saieth that this was done at such time as Iudas was determined to betraye Christe not onely that he might shew forth the wonderfull patience of Christ who could abide to wash such a
declareth that he is too desirous of Christes carnall presence For he counteth it an absurd thing that he should stay behinde when Christe went vnto some other place VVhither I goe Christe brideleth in these wordes the immoderate desire of Peter And hee speaketh precisely and sharpely as becommeth a master yet doth he tamper anon the sharpnesse of the saying Hee teacheth that this shall be but for a time that he shall bee separated from his and in this place are we taught to make our desires subiect vnto god that they passe not their boundes and if they doe at any time leape ouer let vs at least suffer them to be brought backe with this bridle And least we be discouraged let that consolation whiche is added immediately helpe vs when as Christe promiseth that it shall once come to passe that wee shall bee gathered vnto hym For his meanynge is that PETER is not yet rype enoughe to beare the Crosse but that he is as yet like corne in the blade yet must he be formed and strengthened in tract of time that he may follow VVherefore we must pray God that hee will encrease that in vs dayly which he hath begunne in vs. And in the meane while we must creepe vntill we shal be better able to runne Now as Christe beareth with vs whilest we are as yet soft and tender so let vs learne not to cast away our weake brethren who are as yet farre from the marke It is to be desired that all men may run with great feruentnesse and all men must be encouraged likewise but if any goe slowly so they hold way we must hope well 37 VVhy cannot I follow thee now Peter declareth in these words that he tooke Christ his answere heauenly Hee perceiueth that he was admonished of his owne infirmitie whereby he gathereth that his owne vice hindered him that hee cannot follow Christ forthwith yet hee is not persuaded of this For men are puffed vp by nature with a confidence and trust which they repose in their owne vertue and power Therefore these wordes of Peter declare what opinion we haue naturally of our selues to wit that we attribute more then wee ought vnto our owne strength Hereby it commeth to passe that they dare take in hande any thing without crauing Gods ayd who notwithstanding are able to doe nothing of themselues 38 VVilt thou lay downe thy life for my sake Christ would not contende with Peter but woulde haue him to waxe wise through his owne experience like fooles who are neuer wise vntill they haue caught harme Peter promiseth inuincible constancie Matth. 26. 33. 34. 35. and speaketh according to the sincere meaning of his minde but confidence is full of rashnesse because it considereth not what is graunted vnto it And because the example appertaineth vnto vs let euery man learn to examine his wants imperfections least he be puffed vp with vaine confidence VVe cannot be too much perswaded of the grace of God but the carelesse presumption of the flesh is reprehended in this place seeing that faith doth rather beget feare and carefulnes The cocke shall not crow Because boldnesse and rashnesse doe proceede frō the not knowing of our selues Peter is reproued because he is a stout souldier without the battaile where there is no daunger because hauing not tryed his strength as yet he thinketh that he is able to do somthing He was punished for his arrogancie as he deserued let vs mistrusting our owne strength learne to flie vnto the Lorde betimes that hee may vnderproppe vs with his power Chap. 14. 1 LEt not your hearte bee troubled you beleeue in GGD beleeue also in mee 2 In my fathers house there are many mansions and if there were not I had tolde you I goe to prepare you a place 3 And if I shall goe I will prepare you a place I will returne againe and will take you vnto me that where I am you may be also 4 And whither I goe you know and the way you know 5 Thomas saith vnto him Lorde we know not whither thou goest and howe can wee know the way 6 Iesus saith vnto him I am the way and the truth and the life No man commeth vnto the father but by me 7 If you had knowen mee you had knowen my father also and from this time you know him and haue seene him 1 Let not your heart bee troubled It is not without good cause that Christe confirmeth his disciples with so many wordes for whom there was such an hard and fearefull combate prepared For doubtlesse this was no small tryall that they shoulde shortly after see him hanging vpō the crosse in which sight there was nothing els but matter of extreeme dispaire Therfore seeing y t the time houre of so great perturbatiō was at hand he sheweth a remedie least being ouercom they should fal down flat Neither doth he encourage them only by exhorting them but teacheth them also whence they must fet strength to wit from faith whō they acknowledge him to be the sonne of God which hath strength enough in himselfe to defend the saluation of his VVe must alwayes marke the circumstance of the time that Christ would haue his Disciples to stand stoutly and valiantly when as all things might seeme to go hande ouer head Therefore wee must also apply vnto our selues this buckler to beare such bruntes It cannot be but that we shall feele diuers motions but we must be so striken that we fall not Therefore the faithfull are said not to be troubled because they leane vnto the word of God although they be brought into great straites yet they stand strong and vpright Yee beleeue in God It may also be read in the imparatiue mode Beleeue in God and beleeue in mee yet the former reading agreeth the better and is more vsuall And heere is shewed the way to stand as wee haue alreadie said namely if our faith doe leane vnto Christe and beholde him euen as if he were present and did helpe vs with his out-stretched hand But it is a maruell why faith in the father is placed in the former place For he shoulde rather haue saide vnto his disciples that they should beleeue in god after y t they had beleeued in Christ because as Christ is the expres image of his father so we must first cast our eyes vpon him for this cause came he down vnto vs that our faith myght begin at him and then goe vp vnto the father but Christe had respect vnto another thing For all men confesse that we must beleeue in God and this is a sure axioma whereunto all men subscribe without any more adoe yet is there scarse one amongest an hundreth that beleeueth indeede both because the bare Maiestie of God is too farre distant from vs and also because Satan casteth all manner of cloudes and mystes before our eyes which can keepe vs from beholding God VVhereby it commeth to passe that when our faith seeketh God in
this place of the secrete loue of God the father which he bare alwayes towarde his sonne they misse the marke seeing that Christ intended rather to lay as it were in our bosome a certaine pledge of Gods loue towarde vs. Therefore that subtile saying doth nothing appertaine vnto this place how the father hath alwayes loued himselfe in the sonne but the loue heere mentioned must bee referred vnto vs because Christ doth testifie that he is beloued of the father in asmuch as he is the head of the Church like as is more then necessary for vs. For hee that seeketh to know how he is beloued without a mediatour he intangleth himselfe in a Labyrinth wherein hee shall neyther finde way nor out going Therefore wee must behold Christe wherein we shall finde the pledge of Gods loue laide open For the loue of God was altogether powred into him that it might flowe from him into his members Hee had this title giuen him that hee was the welbeloued sonne in whom the good will of the father resteth But wee must note the ende that God may accept vs in him Therefore we may all beholde the fatherly loue of God toward vs in him as in a glasse because hee is not loued apart or for his owne sake onely but that he may ioyne vs vnto the father with himselfe Abide in my loue Some doe expound it thus that Christe requireth mutuall loue of his Dâ—ciples Othersome deale better who take the loue of Christ actiuely For he will haue vs to enioy the loue wherewith hee hath once loued vs for euer and therefore hee telleth vs that wee must take heed that we depriue not our selues thereof For many men refuse the grace that is offered them many men throw away that which they had in their hands Therefore after that wee are once receiued into Christes fauour we must beware that wee fall not thence through our owne faulte VVhereas some doe inferre vpon these wordes that there is no force nor efficacie in the grace of God vnlesse it bee holpen with our constancie it is a friuolous thing Neither doe I graunt that the spirit doth only require at our haÌ„ds those things which are in our power but that he doth shew what is to be done that if we want strength wee may craue the same at the hands of som other Likeas when Christ exhorteth vs in this place vnto perseueraÌ„ce we must not trust to our owne cunning and strength but we must beseech him that commaundeth to confirme vs in his loue 10 If yee keepe my commandements Hee sheweth the meanes howe to perseuere if we follow him thither whither he calleth vs. for as Paule saith Rom. 8. â— They that be in Christe walke not after the fleshe but after the spirite For these thinges are continually coupled together faith which layeth hold vpon the free loue of Christe and a good conscience and newnesse of life And truly Christ doth not reconcile the faithfull vnto the fâ—â—her to this end that they may play the wantons freely but that he may keepe them vnder his fathers hand and gouernment by gouerning them with his spirite VVhereupon it followeth that all those cast away the loue of Christ which do not proue by true obedience that they are his Disciples If any man obiect that the firmenesse of our saluation doth therefore depend vpon our selues I answere that Christes wordes are falsly wrested to that part because the obedience which the faithfull vse toward him is not so much the cause that hee continueth his loue toward them as the effect of loue For how commeth it to passe that they answere to their calling saue onely because they are mooued with the spirite of free adoption But it seemeth that there is too harde a condition laid vpon vs that we keepe Christs commandements wherin is conteined the axact perfection of righteousnes which farre passeth our meane measure For it coÌ„meth to passe therby y t the loue of Christ shal be in vaine vnlesse we be endowed with angelicall puritie VVe may easily answere for when as Christe intreateth of the studie and desire to liue well and aright hee excludeth not that which is the principall point in his doctrine to wit concerning the free imputation of righteousnesse whereby it commeth to passe that by graunting of pardon our good deedes doe please God which beeing lame and vnperfect of themselues did deserue to be reiected Therefore the faithfull are iudged to keepe Christes commaundements when they apply their studies vnto this ende although they misse the mark much because they are loosed from that rigour of the lawe Deut. 27. 26. Accursed be euery one which shall not fulfil all thinges c. Likeas I haue also kept As we are elected in Christ so the image of our calling is most liuely expressed in him Therefore he doth for good causes set himselfe before our eyes as a patterne whome all the godly must endeuour to follow In me saith hee appeareth the similitude of those thinges which I require at your handes For you see how that I am addicted indeede vnto my father to obey him and I will proceed in this course 〈◊〉 Againe hee hath loued mee not for a moment or for a short time but the tenor of his loue toward me is euerlasting VVe must alwayes haue this conformitie of the head and the members before our eyes not only to the end the faithfull may studie to frame themselues vnto the example of Christe but that they may hope that they shall bee dayly reformed and bettered by his spirite that they may walke vntill the end in newnesse of life 11 These thinges haue I spoken vnto you Hee addeth that the goodly are not ignorant of his loue but that it is perceiued by the sense of faith so that the consciences shall enioy blessed peace For the ioy whereof he maketh mention ariseth from that peace which they haue with god whosoeuer are iustified freely Therefore so often as the fatherly loue of God toward vs is spoken of let vs know that we haue matter of true ioy giuen vs so that our consciences being quiet we may bee certaine of our saluation Furthermore this ioy is called Christes and ours in a diuers respect It is Christes because it is giuen vs by him for he is both the authour and the cause I say that hee is the cause because wee were deliuered from guiltinesse when as the correction of our peace was laide vpon him I call him the authour also because hee abolisheth feare and carefulnesse in our heartes from whence that cleare merines proceedeth It is called ours in another respect because we enioy it after that it is giuen vs. Now seeing that Christ saith that he spake these things for this cause that the Disciples may haue ioy we gather out of these wordes that all those which haue rightly profited in this sermon haue whereupon they may stay themselues By this worde abide he giueth vs to
how fryuolous the subtiltie of the Grecians was when as they denyed vnder colour of these wordes that the spirite proceedeth from the sonne For Christ nameth the father heere as he is wont to the end he may make vs behold his diuinitie 27 And yee beare witnesse Christe giueth vs to vnderstande that the testimonie of the spirite is not such that the Apostles haue it for themselues alone and enioy it themselues alone but that it spreadeth it selfe farther abroad by them because they should bee the instruments of the spirite as he spake by their mouth VVe see now how faith commeth by hearing and yet it hath the certaintie which it hath from the seale earneste of the spirite Those menne which know not sufficiently the mist of mans minde they thinke that faith is conceiued naturally by preaching only and on the other side many brianesicke men cannot away with preaching whilest y t they breath out secrete reuelations and inspirations But wee see how Christe ioyneth these thinges togeather Therefore although there is no faith vntill the spirite of God do lighten our mindes and seale our heartes yet must wee not fet visions or oracles from the cloudes but the worde which is nigh vs in our mouth and heart Deu. 13. 14. ought to haue all our senses tyed to it and set fast vpon it As Isay as saith most excellently 59. 21. This is my couenaunt saith the Lorde my spirite which I haue put vpon thee and my woordes which I haue put in thy mouth shall not faile c. This clause yee haue been with mee from the beginning is added for this cause that we may know that the Apostles deserue more credite because they saw these thinges with their eies which they preach a saith Iohn that which we haue hard which we haue seene which our hands haue handeled 1. Iohn 1. 1. For the Lorde would that we should be so prouided for by all meanes that there might bee nothing wanting whiche might approoue the Gospell fully Chap. 16. 1 THese thinges haue I spoken vnto you that yee may not bee offended 2 They shall make you straungers from their Sinagogue but the houre commeth that whosoeuer shall kill you hee may thinke that hee doth God good seruice 3 And these things shall they doe vnto you because they haue not knowen the father nor yet mee 4 But I haue spoken these thinges vnto you that when their houre commeth you may remember that I haue tolde you And I haue not spoken these thinges vnto you from the beginning because I was with you 5 And now I goe to him that sent me and none of you asketh mee whither goest thou 6 But because I haue spoken these thinges sorrow hath filled your heart 7 But I tell you the truth it is expedient for you that I goe for if I goe not the comforter will not come vnto you but and if I shall goe I will send him vnto you 1 These things haue I spoken vnto you He saith againe that none of these thinges which he hath spoken are superfluous for seeing that fights combates are prepared for them they were to be furnished with lawfull weapons before the time And in the meane season hee giueth them to vnderstande that if they doe well muse vppon this doctrine they shall be able to resist Let vs also remember that that is spoken to vs also whiche was spoken then to the Apostles And first of all wee must note that Christ sendeth not his into the battel vnarmed and that therefore â—o man faileth in this warfare saue only through the fault of his owne slouthfulnesse Neither must wee waite and stay vntill we come vnto the present matter but we must endeuour that being acquainted with these speches of Christ we may enter the combate when need requireth Neither neede wee doubt but that wee shall obtaine the victorie so long as these admonitions of Christ remaine deepely imprinted in our mindes For whenas he saith leat yee bee offended hee giueth vs to vnderstand that we neede not feare least we be turned aside out of the righte course with any thing But it appeareth heereby how fewe doe rightlye learne this doctrine in that those menne which seeme to remember it when they are free from daunger doe quayle and yeelde when they are to enter the battaile as if they were rude and ignoraunte Therefore lette vs so buckle these weapons vnto vs that they neuer fall away from vs. 2. Straungers from their Synagogue This was no light offence to trouble their mindes withall that they were to be driuen like wicked menne out of the company of the godly at least of those which did boast that they were the people of God and made their bragge of the title of the Church For the faythfull are not onely subiect to persecution but vnto reproaches and slaunder as Paule saieth 1. Cor. 4. 9. 10. Notwithstanding Christ byddeth them stand stoutly euen against this inuasion because although they be thrust out of the Synagogues yet neuerthelesse they remayne in the kyngdome of God The summe is that wee muste not be discouraged with the peruerse iudgements of menne but that we must valyauntly endure the reproach of the crosse of Christe being coÌ„tent with this one thing that God alloweth our cause which menne do vniustly and wickedly condemne Furthermore we gather heereby that the ministers of the Gospel are not onely euil intreated by the professed enemyes of the Gospel but that they are slaundered sometimes euen by those which seeme to be of the houshold of the Church yea very pillars The Scribes and Pharisees and Priestes by whom the Apostles were coÌ„demned did boast that they were appointed by God to be iudges of the Church and indeede the ordinary gouernment of the Churche was in their power and the function of iudgeing came from God not froÌ„ men but they had corrupted al the order which GOD had appoynted with theyr tyranny So that it came to passe that the power which was grauÌ„ted vnto them to edification was nothing else but a monstrous oppression of the seruauntes of God excommunication which ought to haue beene a medicine to purge the Church was turned to banish godlynesse out of the same Seeing that the Apostles tried that in their time there is no cause why the Pope his cursses shuld greatly terrifie vs wherwith he thundreth against vs for the testimonie of the Gospel For we muste not feare least they hurt vs any more then these olde ones did the Apostles Yea we ought to desire nothing more then that wee may be straungers from that congregation out of which Christ is banished Neuerthelesse let vs note that the discipline which God ordayned in his Church from the beginning was not abolyshed by that grosse abuse For seeinge that Sathan is wholly occupied about this that he may corrupt al Gods institutions we must not yeelde vnto him that that may be quite takeÌ„ away because of corruptions which God hath
which shal come to passe 14. He shal glorifie me because he shal take of mine and show vnto you 15. Al things which the father hath are mine therefore said I vnto you he shal take of mine and shew vnto you 8. VVhen yee shall come Omittinge the diuersitie of expositions whiche the obscuritye of this place hath broughte forthe I will onelye affirme that whiche I doe thinke dooth beste of all agree with Christ his meaning Hee had promised the spirit to his disciples he commendeth the excellency of the gift now by the effect because his spirit shal not gouerne vphold and defend them alone but shal spread abroad his force farther He shal reproue the world saith he That is he shal not onely abide shut vp in you but shall spreade abroade himselfe from you through his power throughout the whole worlde Therefore hee promiseth vnto them the spirite which shall be the iudge of the world and by whome their preaching shal be so liuely and effectuall that it shal bring those into order who passing their boundes beefore throughe vnbrideled lyberty were holden with no feare or reuerence And we must note that Christ speaketh not in this place of secrete reuelations but of the power of the spirite which appeareth in the externall preaching of the Gospel and in the voice of menne For how commeth it to passe that the voice of manne pearceth the mindes doth take roote there and finallye bringeth foorth fruite making fleshy heartes of stony heartes and renewinge the menne themselues saue only because the spirit of Christ doth quicken it Otherwise it shuld be a dead letter and a vaine founde as Paul teacheth excellently 2. Cor. 3. 6. where he boasteth that he is a minister of the spirite because God wrought mightely in his doctrine The sense therefore is this when as the Apostles shal haue the spirite giuen them they shall bee furnished with celestiall and diuine power that they maye exercise authoritie and haue iurisdiction throughout the whole world This is attributed rather to the spirite then to them because they shall haue no power of their owne seeing they shal be onely ministers and instrumentes and it is the spirite alone which is in them which shall gouerne I thinke that he comprehendeth vnder this word world aswel those that should be truely conuerted vnto Christ as the reprobate and hypocrites For the spirit reproueth men two manner of wayes in the preaching of the Gospel for some are touched throughly so that they humble themselues willingly they subscribe vnto the iudgemente readily whereby they are condemned Othersome although they being conuicted cannot escape guiltinesse yet doe they not yeelde from their heart neyther doe they submit themselues vnto the authority and dominion of the spirit but rather beeinge subdued they frette inwardly and being confounded they doe not yet cease to nourish stubbernnes in their hearts Now do we see how the spirite ought to reproue the world by the Apostles to witte because GOD reuealed his iudgement in the Gospel wherewith when the consciences were smitten they beganne to feale their own mysery and the grace of God For the word Elenchein is taken in this place for to conuicte That which is contained 1. Corinth â—4 24. shall bringe no small lighte to the vnderstanding of this place where Paul saith if they prophecie all and an vnbeleeuer or an idiote doe come in he is reproued of all he is iudged of all and so the secretes of his heart are made manifest Paule intreateth in that place properly of one kinde of reprouing to wit when the Lord bringeth his elect vnto repentaunce by the Gospel yet it appeareth euidently heereby how the spirit of God doth by the sound of mans voyce compell men vnacquainted before with the yoake to acknowledge and submit themselues to his gouernment Now the question is to what end Christ said thus Some doe thinke that he noteth the cause of the hatred whereof he made mention as if he should say that the world doth hate them for this cause because the spirite shall vrge the world on the other side by them But I doe rather subscribe vnto those other who teach that Christe didde intende some other thing as I haue alreadye touched in the beeginninge For it was verye requisite that the Apostles shoulde knowe that the gyfte of the spirite which was promysed them was no small gyft Therefore the excellencie thereof is descrybed that GOD shall by this meanes erecte his iudgemente seate to iudge the whole world 9. Of sinne Now it remayneth that we see what it is to reproue of sinne Christ seemeth to make infidelytie the onely cause of sinne and that is diuersly wrested by the interpreters But as I sayd before I will not declare what euery one of them teacheth or thinketh VVe must firste of all note that the iudgement of the spirite beginneth at the declaration of sinne For this is the beginning of spiritual doctrine that menne begotten in sinne haue nothing in themselues but the matter of sinne Furthermore Christ maketh mention of infidelitie to the ende hee mighte shew what the nature of man is in it selfe For because the bond wherby he vniteth himselfe vnto vs is fayth vntil we beleeue in him wee are without him and deuided from him Therefore these words importe as much as if he should haue said when the spirit shall come he shal declare and proue that sinne reigneth in the world without me Therfore infidelitie is named in this place because it separateth vs from Christ and so bringeth to passe that there is nothing left in vs but sinne To be shorte the corruption and frowardnes of mans nature is condemned in these words least we should think that there is one drop of righteousnes in vs without Christ. 10. Of righteousnes VVe must note the course of the degrees whiche Christ setteth downe Hee saith now that the worlde must be reproued of righteousnes For doubtlesse menne shal not hunger and thriste after righteousnes yea they shal with loathsomnesse refuse whatsoeuer shall be spoken of it vnlesse they shal be touched with the feeling of sin Especially we must thus thinke of the faithfull that they cannot profitte in the Gospel vntil they shal be first humbled which cannot be vntill they come to the knowledge of their sinnes It is the proper function of the law to call the consciences vnto Gods iudgement and to wounde them with feare but the Gospel cannot be rightly preached but that it muste bring from sinne vnto righteousnes and from death to life Therefore it must needes borrow that first member of the law wherof Christ spake And heere vnderstand that righteousnes which we haue by the grace of Christ. Christ placeth that in his ascention vnto his father and that not without cause for like as as Paule testifieth Rom. 4. 24 hee rose againe for our iustification so he sitteth nowe at the right hande of the father that he may exercise whatsoeuer power
because the father is with me 32 These things haue I spoken that yee may haue peace in me ye haue tribulation in the worlde but â—e of good courage I haue ouercome the world 29 The Disciples say vnto him Hereby it appeareth how effectuall that consolation was because it lifted vp vnto great ioyfulnesse those mindes which were before cast downe and discouraged and yet notwithstanding it is certaine that the Disciples knew not as yet what Christe his speech did import But althogh they comprehended it not as yet yet the only smel did refresh theÌ„ In that they cry out that their master speaketh plainely and without any figure they passe measure in that yet according to their meaning they testifie the truth VVhich thing we doe also trie at this day for he that hath tasted but a little only of the doctrine of the Gospell he is more enflamed and fealeth more force in a small quantitie and portion of faith then if he had knowen all Plato Yea the sighes and sobs which the spirite of God stirreth vp in the heartes of the godly doe sufficiently testifie that God worketh by some secrete meanes aboue their capacitie For otherwise Paule woulde not call them vnexpresseable Ro. 8. 26. VVe must thus thinke that the Apostles felt some profiting so that they might truly testifie that Christe his wordes were not now altogether darke vnto them but they were deceiued in that they seemed to themselues to be wiser then they were And the errour proceeded thence because they knew not of what sort the gifte of the soirite should be Therefore they reioyce before the time as if a man should thinke that he were rich when he hath but one crowne of gold They gather by certaine signes that Christ came foorth from God they boast as if they wanted nothing els But they were farre from that knowledge as yet so long as they vnderstood not what Christ should be afterward 31 Now yee beleeue Because the disciples had too great a good liking of themselues Christ telleth them that remembring their infirmitie they must rather keepe themselues within their compasse VVee doe neuer know sufficiently what we lacke and how farre wee are off from the fulnesse of faith vntill we be come vnto some serious experiment and tryall For the thing it selfe doth now declare how weake the faith was which we thoght was perfect Christ calleth back his disciples vnto this and he pronounceth that it shal come to passe shortly that they shal leaue him For persecution is like a touchstone to trie saith whiche whenas it appeareth to be but small those men begin to tremble and shrinke together who were puffed vp before Therefore Christe his interrogation is ironicall and made iestingly as if he should haue saide doe ye boast therefore as if you were filled with faith But there is a triall at hand which shall bewray your emptinesse Our securitie must be brideled thus whilest that it passeth measure too much But it might seeme that there was either no faith at all in the disciples or that it was extinguished then when hauing forsaken Christ they ran vp down I answere that howsoeuer their faith was cast downe and did faint and fayle yet there remained something whence newe slippes myghte spring 32 I am not alone This correction was added to the ende we may know that Christ is no whit impayred when he is forsaken of men For seeing that his trueth and glory is grounded in himselfe and that he doth not depende vpon the faith of the worlde if he chaunce to bee forsaken of the whole world yet neuerthelesse hee remaineth perfect because he is God and needeth not the help of an other In that he saith that his father will bee with him it is as much as if he should say that god is on his side so that he hath no neede to borrow any thing of menne VVhosoeuer shall ponder these thinges he shall stand stedfast when all the whole world is like to fall neither shal the falling of all other ouerthrowe his faith For we doe not giue God his due honour vnlesse hee alone be sufficient for vs. 33 These thinges haue I spoken vnto you Hee repeateth againe how necessary those comfortes were which he vsed to giue them And hee proueth by this reason that much sorow and tribulations are prepared for them Therefore we must first of all note this admonition that all the godly may bee persuaded that their life is subiect to great miserye that they may prepare themselues to suffer and indure them Therefore seeing that the worlde is vnto vs like the surging Sea wee shall not find true peace any where els saue only in Christ. Nowe we must note the meanes and way to enioy the same He saith that they shall haue peace if they goe forwarde in this doctrine VVill we then haue our mindes quiet and free in the middest of afflictions Let vs take good heede vnto this sermon of Christ which shall giue vs peace in him Bee of good cheere As our sluggishnesse ought to be corrected with diuers afflictions and wee must bee awaked to seeke remedie for our miseries so the Lord wil not haue vs to be discouraged but rather to fight ioyfully whiche cannot be vnlesse we be certaine to haue successe For if we fight not knowing whether we shall haue the victorie or no all our desire and endeuour shall fall to the ground by and by Therefore when Christ calleth vs to fight hee furnisheth vs with sure hope of victorie although we must neuerthelesse take some paine Furthermore because there is alwayes in vs great matter of trembling hee telleth vs that we must hope for this cause because hee hath ouercome the worlde not for himselfe alone but for our sakes So it shall come to passe that when we be almost oppressed in our selues wee may be able safely to contemne what miserie soeuer lyeth vpon vs when we beholde that great glory whereunto our head hath attained VVherefore if wee desire to be Christians we must not seeke to bee free from the crosse but let vs be content with this one thing that so long as we fight vnder Christes banner wee are notwithstanding out of daunger euen in the very conflict Christ comprehendeth in this place vnder this woorde worlde whatsoeuer is contrary to the saluation of the godly and especially all the corruptions which Satan abuseth that hee may deceiue vs. Chap. 17. 1 THese thinges spake Iesus and hee lifted vp his eyes towarde heauen and said Father the houre is come glorifie thy sonne that thy sonne may also glorifie thee 2 As thou hast giuen him power of all flesh that he may giue life to all those whom thou hast giuen him 3 And this is eternall life that they may knowe thee the only true God and Iesus Christ whom thou hast sent 4 I haue glorified thee vpon earth I haue finished the woorke which thou hadst giuen mee to doe 5 And now
VVhyther I go yee cannot come 8. 21. and 13. 73. c. 36. Gospel VVhy the Gospels were written 23. 30. VVherein the Gospel doth most of all differ from profane Philosophie in the same place VVhat fruite commeth of the Gospell 8. 32. VVhy the Gospell is called an haruest 4. 26. How men are framed to receiue the doctrin of the Gospel 5. 44. The Ministers of the Gospel are not only euil entreated of the professed enemies of the Gospell 6. 2. To what ende the Ministers of the Gospell haue power giuen theÌ„ to binde 3. 36. VVhy the Gospel is contemned of most men 3. 12. VVhy there bee so few that beleeue the Gospel 6. 65. and 7. 17. The preaching of the Gospel is neuer vnprofitable 7. 30. The preaching of the Gospel is called the coÌ„ming down of Christ vnto vs. 7. 33. The ende of those which refuse the gospell 8. 2. The profit of the Gospel is three fold 10. 9. The doctrine of the Gospell is darke to none saue onely to the reprobate 6. 18. The end of the preaching of the Gospel 23. VVhat is proper and what is accedentall to the Gospel 20. 23. Christ is said to be lifted vp by the preaching of the gospel 3. 14 Grace Grace and trueth by Christ. 1. 14. 17. The end of the Grace of Christ. 8. 11. The greatnesse of the Grace goodnes of god towards vs. 19. 17 Christe full of Grace 1. 17. Graues Those which are in the graues doe heare the voyce of the sonne of God 5. 28. H Hand VVee muste beholde the hand of God which smiteth vs. 5. 44. Handes Christ escaped out of the handes of the Iewes 10. 39. Christ shewed his Handes and his side to the Disciples 20. 20. Heart The heart of man is called deceitfull for good causes 19. 10. The Diuell put into the heart of Iudas 13. 2. Hateth Hee hateth the father which hateth the sonne 15. 23. 24. Haruest VVhy Christe bringeth in the similitude of the haruest 4. 35. Greate Harueste in the same place Healing VVhat Iesaias meaneth by this word healing 12. 40. Hate It is no marueile if the world hate vs. 15. 18. Heare To heare the father and to learne 6. 45. To heare Gods woorde and to beleeue 5. 24. VVhat this meaneth that the dead doe heare the voyce of the sonne of god 5. 25. How we must vnderstand this that water flowed out of the belly of the beleeuers 7 38. Heauens Heauens open 1. 51. Heauen No man ascendeth into heauen but the sonne of man 3. 13 No man can receiue any thing but that which is giuen him from heauen Hyreling Who those bee whome christe calleth hâ—relings 10. 11. Holy day Holy day at Ierusalem 4. 45. and 5. 1. Honour The honour which god commaundeth in the law to be giuen to parents 19. 25. Honoureth Christ honoureth the father 8. 49. Honoured The sonne is to be honoured 5. 23. Hosanna Hosanna 12. 13. House House of prayer 10. 16. Hunger Not to hunger and thirst for euer 6. 35. Houre Christe his houre 2. 4. 7. 30. 8. 20. The houre of christ wherein hee should goe to the father 13. 1. Houres Twelue houres of the day 11. 9. Humilitie The true and only rule of humilitie 13. 6. Hyperbole An Hyperbole not altogether absurd in the Scriptures 21. 24. Hypocrites Hypocrites doe make themselues drunken with vain inuentions in the same place The maner of hypocrites 6. 71. How the hypocrits do giue therin consent to the gospel 2. 23. Hypocrisie A notable example of hypocrisie in the Iewes 18. 8. and 1. 9. 3â— Nothing more dangerous then hypocrisie 2. 24. Pride doth alwayes follow hypocrisie 9. 40. Hypocrisie doth alwayes follow vngodlinesse 11. 48. I Iacob Iacob his wil. 4. 6. 11. 12 Iesus Iesus entring into IerusaleÌ„ sitteth vpon a she Asse 12. 12 the Place of Iesaias expounded 1. 23. 12. 38. Iesus the sonne of God 20. 31. Iesus groned in the spirite in the same place Iesus washeth the disciples feet 13. 4. 5. Iesus wept 11. 35. Iewes The Iewes wil stone christ 8. 59. 10. 31. The Iewes call Christe an euill doer 18. 30. The Iewes seeke to take christ 7. 30. 32. 10. 39. 11. 31. Iewes adopted into gods family 1. 11. VVhether god promiseth repentance vnto saluation vnto y e Iewes 19. 37. VVhy the Iewes are said to seek signes 4. 47. VVhence the disagreement betweene the Iewes and the Samaritanes came 4. 9. VVherein the Iewes did agree with vs wherin they did disagre 4. 23. The Iewes will make Christe a king 6. 15. Ignorance Ignoraunce of God a greeuous euill 16. 3. Infirmitie Infirmitie for sinnes 5. 14. 9. 2. 3 VVhy Christ should take vppon him our infirmities 4. 6. Infirmitie vnto the glory of God 11. 4. Image Christe is the Image of God 1. 18. 5. 22. 14. 10. Innocent To stay an innocent vnder colour of iudgemeÌ„t is more detestable then any murder 19. 11. Iohn Iohn his baptisme 1. 26. VVhy Iohn was so called 1. 6. Iohn baptizeth in Aenon 3. 23. beareth witnes of the light 1. 7. teacheth that he is not Christe 3. 28. did no myracle 10. 41. Iohn was a burning light 5. 35. It was meet that Iohn should be diminished that Christ shoulde encrease 3. 30. Iohn leaned vppon Christe his brest 13. 13. and 21. 20. Iudas Iudas had the bags 12. 6. â—3 29. Iudas a Diuel 6. 70. 71. a theefe in the same place 12. 6. vncleane in the same place 13. 11. he is declared to be about to be a traitor in the same place 21. 26. Iudge VVhy the Iudge doth so often auouch Christs innoceÌ„cy 19. 1 Christ came not to iudge 12. 47 VVe must not iudge according to the face 4. 27. according to the flesh 8. 15. Iudgeth how this must be vnderstood that christ iudgeth the world 3. 17. Iudgement Iudgement of the spirite beginneth with the declaration of sinnes 16. 9. Iudgement of christ is iust 5. 30. How farre the iudgement of God differeth from ours 2. 24. VVhat Christ meaneth by the word iudgement 16. 11. How Christ is said to come into iudgement 9. 39. VVee muste giue iudgement of those things which appertain vnto Christ according to the scriptures 12. 16. Iudgement taken for rule and power 5. 22. 27. Christ giueth the power of iudgemeÌ„t to the gospell 12. 48. VVe must flie rash iudgement 5. 10. How the faithful are saide not to come into iudgement 5. 24. Christ commeth into iudgement 9. 39. The holy spirit shall accuse the world of iudgement 16. 8. 11. Nowe is the iudgement of this world 22. 31. Iudgement giuen to the sonne 5. 12. 27. K King They will make Christe a King 6. 15. The Iewes will haue no other king but Caesar. 19. 15. Kingdome The kingdom of christ bringeth life saluation 17. 3. The nature of the kingdome of Christ. 1â— 36. VVho do appertain vnto the kingdom of
Christ. 19. 17. Rest. Whence our mindes haue rest and quietnesse 12. 14. Men doe not come vnto God by the leading of their reason 1. 5. Riuers Riuers of running water shall flow out of his belly 7. 38. Rulers Hath any of the Rulers beleeued in him 7. 48. Manye Rulers beleeuing are afraid of excommunication 12. 42. The Ruler his sonne is healed 4. 47. S Sabboth The Sabboth of God 5. 17. Sabellinis Sabellinis his error 1. 1 Sacraments inuēted by men are nothing els but mocking stockes 20. 22. VVhēce the Sacraments do borrow their force 20. 22. In the Sacraments wee must respect the proportion of the signes with the truth 1. 32. The scripture speaketh two maner of wayes of the Sacraments 1. 26. It is not in mans wil to institute Sacraments 1. 31. God sheweth himselfe vnto vs in the Sacraments 5. 37. Sacrifice Almes is an acceptable Sacrifice to God 12. 8. Sacrifices To what the Popishe Sacrifices are made 20. 22. Saftie Wherein our saftie consisteth 17. 14. Our safetie is ioyned with the safetis of the Apostles 17. 20. Saluation What our saluation did cost the sonne of God 12. 27. The cause fountaine of our saluation 3. 16. How carefull God is for our saluation 15. 13. How this must be vnderstoode that saluatiō is of the Iewes 4. 22. Wherein the summe of our saluation consisteth 11. 51. Saluation of the Iewes 4. 22. Samaritane Christ asketh drinke of the Samaritane 4. 7. Christ is called a Samaritane 8. 48. The Samaritanes haue no fellowshiship with the Iewes 4. 9. Sanctifie Christ prayeth the father to sanctifie the Apostles 17. 7. How the father is saide to haue sactified the sonne 10. 36. To be sanctified in the truth 17 19. To sanctifie themselues after the maner of the Iewes 11. 55. Sanctification Out of what fountaine the sanctification floweth which commeth by the doctrine of the gospel 17. 9. Sanctification is not finished the first day in the elect 17. 17. What the sanctification which christ wisheth to the disciples doth comprehed in the same place Satan How Satan is said to haue entred into Iudas 13. 27. VVho they be that are subiect to the lyes of Satan 15. 43. Satan entreth into Iudas 13. 27 Saue Christ came to saue 72. 4. Sauiour The sauiour of the world 4. 42. Scatered To bee scatered vnto their owne 16. 22. The scattering abroade of the Gentiles Scattered abroade 11. 52. Scripture The Scripture cannot be broken 10. 35. The scripture fulfilled 17. 12. and 19. 28. and 36. The Apostles beleeue the scripture 2. 22. VVe must set the knowlege of Christ from the scripture 5. 39. VVith what mind we must read the scripture In the same place VVhat Iohn meaneth by the word scripture in the same place VVe must not boast of the scriptures in vaine 5. 45. Howe dangerous a thing it is to pull in peeces the scriptures 7. 27. f The Scriptures doe testifie o◠Christ. 5. 39. Sealed Hath sealed that God is true 3. 34. Seene How christ is saide to bee seene whilest that hee dwelleth by his spirite in the Disciples 16. 16. 22. VVhat it is to see the kingdome of God 3. 3. How this must bee vnderstoode that no man hath seene God at any time 1. 18. How the fathers are said to haue seene God 1. 18. He that seeth Christe seeeth the father 14. 9. To see the sonne and to beleeue in him 6. 40. They are blessed who haue not seene and haue beleeued 20. 9. That those that see may bee made blinde 9. 39. Seeke Ye shall seeke me and shall not finde mee 7. 34. 13. 35. Iewes seeke signes wonders otherwise they doe not beleeue 4. 48. 6. 30. Sepulchre VVhy God woulde haue his sonne laid in a new sepulchre 19. 41. Serpent VVhether the brasen serpent was vnto the Iewes a Sacrament 3. 14. Seruetus Seruetus his wicked opinion 1. 1. and 14. Seruant The seruant is not greater then his master 33. 16. and 15. 20. A seruant and a sonne 8. 35. The Apostles were not the seruants but the friendes of Christe 15. 15. In what sense Christe saith that they are the seruants of sinne who commit sinne 8. 34. Sheepe In what sense they are called sheepe which do not beleeue as yet 10. 16. The woorde sheepe is taken two maner of wayes 10. 8. Christ his sheepe 10. 25. Shape The shape of God is not seene 5. 7. Sheepfold The sheepefolde of the sheepe 10. 1. and 16. Signes To doe signes 7. 31. The first signe of Christ. 2. 11. The second 4. 54. All the signes of Christe are not written 20. 30. 21. 25. The multitude followe Christe because of his signes 6. 2. Sichar Sichar 4. 5. Sleepe Sleepe 11. 13. To sleep for to be dead 11. 12. 13. 14. Siloe Siloe 7. 7. Siloe a poole 9. 7. VVhy Christe commaunded the blind to be washed in Siloa in the same place Sitting Christ teacheth sitting 8. 2. Similitude How the similitude of a womanne labouring with childe ought to be applied vnto vs. 16. 21 Simon Christ sat at meate in the house of Symon the Pharise 12. 3. Sin Sinne no more 5. 14. 8. 11 They are to bee wounded with the feeling of sinne whoe are too carelesse 4. 16. To die in sinne 8. 21. 24. The comforter shall reproue the world of sinne 16. 8. Infirmitie for sinne 9. 2. How this must be vnderstoode that sinners are not heard of God 9. 31. Son Christ is the Sonne of God 1. 49. VVhy Christ is called the sonne of man 3. 33. The name Sonne appertaineth to Christ alone 20. 31. God wil be knowne in the person of the sonne 11. 4. There are two distincte vertues in the sonne of God 1. 5. How this ought to be vnderstood that the Son doth nothing of himself 5. 16. 30. The Son of God did not ascend into heauē for himself alone 14. 2. Why we are accounted the Sons of God 1. 13. How we are called the sonnes of God and the sons of the deuill 8. 44. Sonnes of God by fayth 1. 12. Sons of God dispearsed among the Gentiles 11. 52. The difference of the dyinge of the Sonnes of God and the reprobate 19. 30. The sonne of perdition 17. Sonnes of Abraham 8. 37. Soppe A soppe 13. 27. Sorow Sorowe hath filled your hearts 16. 6. Sorow must bee turned to ioye 16. 20. Speach Speach which is heard 6. 60. Spirit This word spirit is taken two maner of waies in Iohn 3. 6. That the spirit and water are taken both for one thing 3. 15. God is a spirit 4. 14. The holy spirit came down vpon Christ in the likenes of a doue 1. 32. Proceedeth from the father 15. 26. 6. is giuen to the apostles in the same place 20. 22. That is spirite which is borne of the spirit 3. 6. The holy spirit is the only fountaine of sound vnderstanding 14. 17. VVhye the spirite is signified by water in the scripture 4. 10.