doeth exact and require how we may lawfully leade our life But Christ did so auoid dangers that notwithstanding hee turned not an hayres breadth aside from the course of his office for to what end serueth safetie of life saue only that we may serue the Lorde Therefore we must alwayes beware that we loose not the causes of liuing for life And in that the despised corner of Galilee doth lodge Christ whome Iurie cannot awaye with wee doe heereby see and perceiue that godlinesse and the feare of GOD doe not alwayes appeare in the principall places of the Church 2 And the feast day Although I affirme nothing yet is it likely that this chaunced in the seconde yeere after Christe his Baptisme It skilleth not at this time to speake any more of this feast day whereof the Euangelist maketh mention Moses declareth to what end and vse it was commaunded Leuit 23. 34. namely that by that yeerely ryte the Iewes might remember that their fathers liued fortie yeeres vnder tents when as they wanted houses that by this meanes they might celebrate the grace of their deliuerance VVe haue said before that a double cause did moue Christ to come vnto Ierusalem vnto the feast dayes namely because being subiect to the law that he might redeeme vs from the bondage thereof he would omit no point of the obseruation therof and secondly because he had better opportunitie offered to preach the gospel in such an extraordinarie assembly and multitude of men The Euangelist saith that Christ did so rest apart in Galilee as if he would not haue come to Ierusalem 3 Therfore his brethren said vnto him Vnder this word do the Hebrewes comprehend all kinsfolkes and alyances of what degre soeuer they bee He saith that Christ was mocked of them because that he did lie hid in the obscure place of Galilee Notwithstanding it may be doubted whether ambition did moue theÌ„ or no to desire that Christ might become famous Although we graunt this yet is it manifest that they do contemptiblie mocke him because they doe thinke that he dealeth not according to reason and counsell yea they cast foolishnesse in his teeth because when as he woulde be something distrusting himselfe he dare not come abroad that he may be seene of men VVhen as they say that thy disciples may also see they doe not only speake of those who were continually with him but of those whom he would gather to himselfe euery where out of the whole nation For they adde afterward thou wilt be knowen of all men and in the meane season thou lyest hid If thou doest these things that is if thou doest desire such honour that al men may speake of thee make all meÌ„ to looke vpoÌ„ thee They set the world against a few men amongst whom he liued without honour There may also another sense bee gathered out of these wordes if thou doest these thinges that is seeing that thou arte endewed with so greate power that thou purchasest fame vnto thy selfe with myracles loose them not For whatsoeuer is giuen thee of God thou spendest it heere in vaine whereas there are no fit witnesses and iudges Here we see how great the slacknesse of men is in considering vpon the workes of God for Christes kinsmen woulde neuer haue spoken thus vnlesse they had troden vnder foote the plentifull testimonies of his diuine power which they ought to haue receiued and reuerenced with great admiration That which wee heare in this place of Christ falleth out dayly that neighbours doe more disquiet the childreÌ„ of god then strangers for they are instrumeÌ„ts of SataÌ„ to prouoke those somtimes vnto ambition sometimes vnto couetousnesse who desire to serue God purely sincerely and faithfully But when as Christe doth driue away such Satans hee teacheth vs by his exaÌ„ple that we must not graunt the foolish petitions of our brethren 5 For neither did his brethren Heereby wee gather howe little carnall kindred doth auaile for the spirite marketh Chirste his kinsfolkes with a continuall mark of infamie in that being conuinced with so many testimonies of workes they did not then beleeue Therefore as Paule saith whosoeuer doth wish to be iudged in Christ let him bee a new creature For they who adict themselues wholy to serue God are vnto Christe insteede of father mother and brethren VVherfore the superstition of the Papists is so much the more ridiculous who setting apart all other doe only extoll the honour of the blood in the virgin Marie as if the woman was not reprehended by Christe himselfe whiche cryed out of the middest of the companie Blessed is the wombe which bare thee and the paps which gaue thee suâ—ke For Christ answered Nay rather blessed are they that heare the woorde vf God 6 My time is not yet come Some doe falsly expound it of the time of his death For he speaketh of the time of his iourneying And hee doth testifie that he differreh from his kinsfolks in this because they may freely and without feare goe abrode in the sight of the world at all houres because they haue the world to be their friend but he himselfe is afraid bicause the world hateth him By these words he giueth theÌ„ to vnderstaÌ„d that they gaue him counsell amisse concerning a matter whiche they knewe not secondly he proueth that they are altogether carnall when as he saith that the world cannot hate theÌ„ For the peace of the world must be redeemed with wicked consent vnto vices and all manner of euill 7 But me it hateth because I testifie The worlde is taken in this place for the men who are not borne againe who retaine their owne nature Therefore whosoeuer are not begotten againe as yet with the spirite Christ pronounceth them to be his aduersaries And why because he condemneth their workes And if sobeit we stay our selues vpon Christ his iudgement we must needes graunt that the whole nature of man is so corrupt and peruers that there can no right thing no sincere thing no good thing proceede thence Behold why any of vs doth please himself so long as he abideth at home with himselfe Nowe Christe saith that he is hated because he doth testifie that the workes of the world are euill He giueth vs to vnderstand that the gospel cannot be rightly preached but that the whole worlde must be cited giltie before Gods iudgement seate that by that meanes it may be trodeÌ„ down that flesh blood may by brought to nought according to that when the spirite shall come he shall reproue the world of sin VVe doe also learne heere that there is suche pride bread in men that they flatter themselues in their vices For doubtles they would not waxe angrie when as they are reprehended vnlesse being blinded with too much loue of themselues they did flatter themselues in their owne vices yea pride and arrogancie are the most deadly the chiefest of all the vices which are in man It is the
is giuen him and so may fulfill al things Finally he filleth the world with the smel of his righteousnes out of his heauenly glory And the spirite pronounceth by the Gospell that this is the onely meanes whereby we are iudged iuste Therefore this second degree is fet from the conuiction of sin that the spirite may conuince the worlde what is to be accounted true righteousnes to wit Christ hath appointed and ordained the kingdome of life by his ascending into heauen and he sitteth now at the right hand of the father to the end he may establish true righteousnes 11. And of iudgement Those that take this word iudgement for damnation they want not a reason for the same because Christ addeth immediately that the prince of the world is iudged But as I thinke the other sense dooth better agree to witte that so soone as the light of the Gospell is once lighted the spirite reuealeth that the state of the world was rightly and orderly framed by the victory of Christ whereby he threwe down Sathan his empyre as if hee should saye that this is the true restoringe whereby al things are reformed when as Christ himselfe possesseth the kingdome alone hauing subdued and conquered Sathan Therefore iudgement is set against confused and disordered things or that I maye speake more brieflye it is contrarye to disorder as if a man should call it rightnesse or straightnesse in whiche sense it is oftentimes taken in the scripture The sense therefore is that so long as Sathan ruleth he mixeth and troubleth all thinges so that there is a filthy and euill fauoured confusion of the workes of God but when as he is stripped of his tyrannye by Christ then is the world reformed and there appeareth good order So that the spirite conuinceth the world of iudgment that is that Christ restoreth and bringeth those things in order which were gone to decay before hauing ouercome the prince of iniquitie 12. I haue yet many thinges Christ his sermon coulde not preuaile so much amongst his disciples but that their rudenes did cause them doubt as yet in many thinges yea they did scarse taste of those thinges whiche ought to haue refreshed them throughly vnlesse the weakenes of the flesh had hindered them Therefore it could not be but that acknowledging their own want they shuld feare and stand in doubt Therefore in that he saith that they are vnable to beare thē if he shall tell them more and higher things it tendeth to this end that being incouraged with the hope of better profiting they bee not discouraged For it was not meete that they shuld measure the grace wherwith they shuld be endowed according to the present feeling seeing they were so farre from heauen In summe he biddeth them be of good courage how weake soeuer they be now But beecause they had no vnderpropping whereunto they might leane saue onely doctrine Christ telleth them that he had tempered the same so that they might receiue it yet so y t they are to hope for an higher and more plentifull shortly as if he shuld say if that be not yet sufficient to establish you which you haue heard of me suffer a litle for ye shal shortly be taught by the spirit and then shall ye want nothing hee shall resolue that which is yet rude in you Nowe the question is what those thinges were whiche the Apostles were not sitte to learne as yet To the end the Papists may thrust in their owne inuentions in steede of Gods oracles they do wickedly abuse this place Christe promised say they vnto the Apostles new reuelations therefore they must not stay in the scripture aboue which he calleth his First of all if we will say as Augustine saith we shal answere readily His wordes are these seeing that Christ held his peace which of vs can saye that they are these or these thinges or if hee dare saye so how will hee prooue it who is so vaine or rashe who although hee say those thinges which are true canne affirme without any diuine testimonie that those are the thinges which the Lord would not vtter at that time But wee haue a surer reason out of Christ his wordes to refute them The spirite is called the perfect maister of truth whom Christ promysed to his Apostles And why was hee promised saue only that they might deliuer with their handes the wisdome which they receiued from him The spirit was giuen them who being their guide and directer they executed the office which was enioyned them The same spirit had brought them into all trueth when as they cōprehended in writing the sum of their doctrine VVhosoeuer thinketh that there ought any thing to be added to this doctrine as if it were lame and but halfe full and perfect he doth not only accuse the Disciples of fraudulent dealing but he doth also blaspeme the spirit If the doctrine which they didde write had proceeded from fresh water soldiours and nounces the addition had not beene superfluous but now fithence that their writinges are as it were the euerlasting tables of that reuelation which was promised them and giuen them there can nothing be added vnto them without doing cruell iniury to the spirite Furthermore the Papists are more then ridiculous when as they are come to the matters themselues For they define that those secretes which the Apostles were vnable to bere were childish diriges then which there is nothing more vaine or foolysh Forsooth spirite must needes come downe from heauen that the Apostles might learne how to hallow the chalices with their altars how to baptise Belles how to blesse holy water and how to celebrate Masse Therfore how doe noddies and children learne these thinges which haue them at their fingers endes Therefore it is most manifest that the Papists doe mocke God seeinge that they feigne that those thinges came downe from heauen which doe no lesse smell of the misteries of Ceres and Proserpina then they are contrary to the sincere wisdome of the spirite But let vs vnlesse we will be vnthankfull to God reste vppon that doctrine whereof the Apostles were the aucthors as their writinges declare seeing that the chiefest perfection of the heauenly wisdome is deliuered vnto vs there which may make the man of GOD perfect Colloss 1. 28. Let vs not thinke that it is lawefull for vs to goe beyond the same For our height and breadth and depth are placed in that that we knowe the loue of God shewed vnto vs in Christe Ephe. 3. 18. This knowledge excelleth all knowledge as saieth Paule Like as when he teacheth that all the treasures of wisdome and knowledge are hidden in Christ Colloss 2. 3. hee forgeth not an vnknowne Christ but him whome he had liuely depaynted by his preaching that he may be seene as it were crucified before our eyes as hee saith vnto the Galathians the third chapter the first verse But least there shoulde anye doubt remaine Christe declareth afterwarde by his owne wordes
contempt of the word of God 4. 16. VVe are blinde where the word of God goeth not before 12. 16. The outwarde preaching of the word is of it selfe vnfruitful 1. 45. 14. 25. 15. 3. The words of Christ are spirite and life 6. 63. VVorld VVhy the worlde hateth Christ. 7. 7. They are called the world who are not regenerate by the spirite of God in the same place 15. 19. VVhye the Deuill is called th prince of the world 14. 30. The world shal reioyce 16. 20. Why Christ came into the world Christ by this word world meaneth al mankind in the same place To passe out of this worlde 13. 1. The worlde hath not knowne God 1. 10. 17. 24. yea it hateth him 7. 7. Christ hath ouercom the world 16. 33. The princes of this world 14. 30 In the world yee shall haue oppression 16. 33. Christ praieth not for this world 17. 9. Christ is not the worlde 17. 11. as his discipls are not of the world 15. 19. 17. 14. 16. VVorketh As the father worketh so the sonne worketh also 5. 17. VVorkes The works of God are not subiect to the iudgementes of men 5. 4. The work of the father 4. 34. is to beleeue Christ. 6. 29. We must weigh the workes of God 7. 25. The fruite of the works of God doth not by and by appeare 12. 16 The works of God haue not the like fruit in al men 2. 23. How slacke men are in considering the works of God 7. 4. There is nothing better then modesty in weighing the workes of God 9. 2. How Moses saide that God had made an ende of his works 5. 17. What workes are done in God 3. 21. The works do testifie Christ. 5. 36. To beleeue because of the works 10. 38. 14. 11. VVrath The wrath of God abideth oftentimes long in one house 9. 2. The greatnes of Gods wrath against sinne 19. 17. VVind The disciples are tossed with wind vpon the sea 6. 18. Z Zeale Holy zeale 5. 41. The zeale of the house of God 2. 17. An excellent example of rashe zeale in Peter 18. 10. Pretence of zeale helpeth nothing 6. 15. Imprinted at London by Thomas Dawson for George Byshop 1584. Rom. 1. 2 2. Cor. 5. 20 Mar. 1. 534. Lu. 16. 16. 2. Tim. 2. 8. Gen. 18. 10 Mat. 11. 11. Num. 6. 3 Iud. 13. 5 Ioh. 1. 6. 1. Cor. 12 11. Eph. 4. 7. â— Cor. 3. 6. Rom. 10. 17. Mal. 3. 1. Rom. 4. 19. Iud. 6. 17 Gen. 1.7 17. 18. 10. Luke 10. 16. Heb. 10. 28 12. 25. Isai 7. 11 1. Reg. 6. 5 1. Sam. 21. 4 Leui. 10. 9 Ezeâ— 24. 20 Heb. 13. 4 Heb. â— 3. 1. Ki. 17. 9 2. Ki. 5. 14 Isa 9. 1 2. Ki. 15. 26 18. 9 1. Tim. 3. 2 1. Cor. 4. 28 Eph. 3. 7 Col. 1. 25 1. Pet. 3. 13. 2. Tim. 3. 12â— Gal. 1. 10. Leuit. 2. 13. Col. 4. 6. 2. Cor. 8. 2â— Act. 21. 21. Ier. 31. 3â— Deu. 30. 19 Deu. 10. 12 Leuit. 18. 5 Ro. â—1 36. Esay 1. 3. Ro. 11. 12 Ephe. 5. 8 Act. 7. 55 Mal. 4. 5. Mal. 3. 1. Act. 2. 3. Isay. 42. 1 Exo. 3. 12. Esay 42. 3. Ge. 28. 12. Psal 4. 12 Psal. 68. 10. Mat. 13. 15. 2. Cor. 3. 4 Iam. 2. 17. and 26. Pro. 21. 2. 1. Cor. 13. 4 Deu 13. 3. Mat. 24. 24 2. The. 2. 9. 1. Cor. 15. 36. Psal. 104 24. 1. Cor. 2. 14. 1. Cor. 4. â—8 Esay 2. 2. Gal. 3. 1. 1. Cor. 10. 3 Eph. 1. 5. Ro. 5. 10. 2. Cor. 10. 16. Rom. 3. 4 Eph. 5. 29. Ge. 34. 29. Iudg. 9. 45. Exo. 2. 12. Num. 25. 8 Gen. 22. 2. Esay 2. 3. Gal. 4. 9. Heb. 9. 1. Isay. 6. 1. Mat. 16. 3. Gal. 4. â— 1. Cor. 1. 22. Luk. 4. 26. 27. 2. Kin 4. 32 1. Kin. 17. 9 2. Kin. 3. 10. 11. Ier. 17. 21. Act. 17. 28 Psa. 104. 29 Heb. 1. 3. Mat. 3. 17. Psal. 2. 12. Col. 3. 3. 1. Cor. 15. 26. Mat. 24. 31. 2. Cor. 15. 52. Tit. 2. 14. Phil. 2. 15. 2. Cor. 3. 13. â—eut 13. 3 2. Th. 2. 10 1. Cor. 1. 3 Eph. 5. 20. Deut. 8. 3. Mat. 15. 37 Ioh. 18. 6 Mat. 12. 39. 1. Cor. 10. 3. 1. Cor. 2. 8 2. Tim. 2. â—5 Rom. 1. 16. Mal. 2. 7. Phil. 2. 7. 2. Cor. 5. 17 Galat. 6 15. Luk. 11. 27. Ioh. 16. 8. Deut. 13. 3. Mat. 7. 7. Mich. 5. 2. 2. Tim. 2. 23. Ier 20. 7 â—say 50. 7. Ephe. 2. 17. Gen. 27. 38. Esay 55. 6. Esay 49. 8. Isay. 55. 1 Rom. Cap. 8. 10. Esay 11. 4. Deut. 17. 9. Deut. 17. 7. Gen. 3. 7. â— Cor. 4. 4. Eph. 2. 2. 1. Pet. 5. 8. â— Cor. 4. 4. 1. Sam. 2. 30.
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
that euerye man may be iudged by his fruits as a tree is knowen by his fruit For after he had set downe a reproofe against hypocrites which see a moat in the eye of an other not seeing a beame in their owne hee presently addeth For an euill tree can not bring fâ—orth and that causall worde For seemeth to ioyne two sentences together But because it is certaine that Luke in that sixt chapter rehearseth diuers sermons of Christ it may be also that he doeth briefly touch that which Mathew setteth downe more fully Neither doe I rest vppon that causall aduerbe whiche is oftentimes in other places superfluous which may also appear by that clause for Luke so coÌ„cludeth this speach A good manne out of the good treasure of his heart Neither doe I doubt but that Christ doeth plainly sette downe what maner of iudgement thys should be which he commaundeth to be had by the fruits that is that the faithfull shoulde diligently examine what fruite they bring foorth into the worlde whiche professe themselues to be the seruaunts of God as if hee shoulde haue sayde titles doe smally auaile vntill hee that speaketh shall prooue in deede that he is sent from God yet I do not deny but that this place may bee applied to the generall doctrine And certainely the last clause namely that of the aboundance of the heart the mouth speaketh doeth reache further then to the false prophetes seeing that is so common aprouerbe If any doe obiecte that mennes tongues doe often lie so that they speake best which are woorst affectionate I answeare Christ doeth here teache simply that which is moste commonly vsed For althoughe hypocrites doe pretende one thing in wordes which they doe neuer thinke in their heart yet that letteth not but that the toung may be aptly and very well called the figure or shewe of the minde Mathewe 7. Marke Luke 6. 21. Not euery one that sayeth vnto mee Lord Lord shall enter into the kingdome of heauen but hee that doeth my fathers will which is in heauen 22. Many will say to mee in that day Lorde Lorde haue we not by thy name prophesied and by thy name cast out deuilles and by thy name done many great workes 23. And then will I professe to them I neuer knowe you departe from mee yee that woorke iniquitie  46. But whye cal ye me master master and do not thinges that I speake 21. Not euery one that sayeth Christ stretcheth his speache further Neither speaketh hee onely of false prophetes which breake in amongst the flocke to steale and to deuoure but of hirelings which vnder the countenaunce of shepheardes doe deceitfully thruste in themselues and yet haue no affection of godlinesse And although this doctrine comprehendeth all hypocrites what degree or place soeuer they are in yet he doeth properly touche false teachers whiche seeme to excell aboue others Neither doeth he direct his speache to them alone that hee mighte waken them out of their securitie wherin they lie as drunken menne but he also admonisheth the faithfull that they geue not to suche disguised people more then is meete In summe hee foretelleth that assoone as the doctrine of the Gospell shall beginne to bring foorth fruite so that it shall haue many disciples there shall be many not onely of the common sorte which shall falsly and hypocritically geue their name to the Gospell but also amongst the pastours there shall be the same falshoode so that they shal denie in deedes and life that which they professe with mouth Therfore who soeuer desireth to be accounted amongest his disciples he must doe his diligence that hee may sincerely and from his heart addicte himselfe to meditate newnesse of life In Luke there is a generall reproofe But why cal ye me maister maister But because that this corruption doth for the moste parte spring from dissembling teachers and doeth the more easily spreade from them to the whole body therfore in Mathew Christ doth namely inueighe against them To doe the will of the father doeth not onely signifie philosophically to frame their life and maners to a rule of vertues but also to beleeue in Christ as it is sayd in Iohn 6. 40. Therfore in these wordes faith is not excluded but is established as the spring from whence the rest doe slowe 22. Many shall say vnto mee Christe citeth againe the hypocrites before his iudgement seat as we sayd euen now out of Luke for so long as they occupie a place in the Churche they doe partly flatter themselues and also they doe partly deceiue others Therefore he sayeth that there shall be a day wherein hee will purge his floore and the weedes and chaffe shall be separate from the pure wheate To prophesie in Christes name is by his authoritie and as it were by his gouernment to execute the office of teaching For prophecie in my iudgement is taken in this place generally as in 1. Corrinthians 14. he might haue simply vsed the woorde of preaching but purposely he vsed that which was of greater estimation that hee mighte the better declare that the outwarde profession is nothinge woorth howe excellently so euer menne doe account of it So to worke myracles in the name of Christe is nothing else then to doe myracles by his power aide gouernement and leading For althoughe the name of woorkes is sometime restrained to one sorte or kinde of myracles yet in this place and in many others he noteth all myracles 23. I will professe to them By thys speache Christe seemeth to allude to the vaine boasting wherein hypocrites doe nowe at this day vaunt themselues as if hee shoulde haue sayde while they confessed mee with their tounge they thought that they had discharged their duetie wel and now a holowe confession of my name with their tounge is hearde But I in like sorte confesse against them that what soeuer they professe is vaine and lying But what meaneth this confession of Christ that he neuer accounted them amongest the number of his disciples no not euen when they gloried that they were the pillers of the Churche Therefore hee commaundeth them to cease which vnder a deceitfull title haue for a time stolne an vniust possession to their house It seemeth that Paule tooke out of this sermon of Christe that which hee sayeth 2. Tim. 2. 19. The Lord knoweth who are his let euery one that calleth on the name of the Lord depart from iniquitie For the first clause tendeth to this purpose that the weake shoulde not fainte nor be troubled at the falling away of some whose name was great and famous For hee sayeth that they were neuer knowen of the Lorde though they dasiled the eyes of men with a vaine shew Then he exhorteth all them which would be accounted amongst the disciples of Christ that they should spedily withdrawe themselues from iniquitie least that Christ doe driue them away out of his sight when he shall separate the lambes from the goates Mathewe 7.
second messengers which shoulde euerye where in all places spread abrod the fame of the comming of Christ. But there was no speciall ambassage committed to them Christ onely sent them before him as forerunners which might prepare the mindes of the people to receiue his doctrine In the number of seuentie he seemeth to folow that order wherto the people had heretofore bene accustomed That must be remeÌ„bred which we spake of the twelue Apostles that look how many trybes there were in the florishing estat of the people so many Apostls were there choseÌ„ as Patriarches which shold gather the members of the torne body togeather that thence might come a perfect restitution of the Church The reason was not vnlike in the seuentie VVe know when Moses was not able to beare the burden he chose vnto him seuentie Iudges which shuld gouerne the people togeather with him Numb 11. But the Iewes being now returned from the captiuitie of Babylon had a councell called synedrion which they through corruption called sanedrin which consisted of seuentie and two Iudges But as the common speach is in such numbers so when they spake of the synedrion they onelye called them seuentie Iudges and they were chosen of the posteritie of Dauid as Philo witnesseth that there might yet remaine some authoritie in the kingly stocke VVherefore after many miserable murthers this was the last part of theyr destruction when Herod had ouerthrowne that councell hee spoyled the people of their lawfull gouernment Furthermore because their returne from Babylon was a figure of the true and perfect redemption the Lord now seemeth to chuse these seuentie preachers of his comming therby to promise after a sort a restitution of their decayed estate Yet he made theÌ„ not Iudges with power beecause the people was to be called backe againe to one head but hee commaunded them onely to goe before that he alone might rule and gouerne In that he sent them two togeather it seemeth that he did it in consideration of theyr weakenes for it was to be feared least they being seuered alone shuld haue had lesse courage theÌ„ was necessarye for the through perfourmaunce of theyr office Therefore that some should mutually encourage others they are sent two togeather 2. The haruest is great I expounded this sentence in the 9. Chap. after Matthew yet it was conuenient to be set downe here againe because it is here vttered vppon an other occasion For that Christ might therby the better stirre vp his Disciples diligently to apply theyr labour he telleth them that the haruest is great whereof it followeth that their labour should not be in vaine but that they should finde aboundaunce of matter wherein they might exercise themselues After he admonisheth them of daungers contentions and troubles and he commaundeth them to girde vp themselues that they might speedely goe through all Iudea then he rehearseth those commaundements which he had giuen to the Apostles therefore it were superfluous here to load the readers with moe wordes sith the full exposition of all these thinges may be hadde there onely they are to be admonished what this speach meaneth Salute no man by the way It is a token of great haste where as if any man meere vs in the way we goe forward and speake not to him that might hinder vs though it were but a litle So 2. Re. 4. 29. when Elizeus sent his boye to the Sunamite he forbad him to salute any by the way VVould Christ therefore haue his disciples to be so vnkind that he would not allowe them to salute any by the way No but he commaundeth them to make such speede that they should passe ouer all lettes Luke also hath this onely that the Disciples should eate and drinke those thinges whiche shoulde be set before them In which words Christ doth not only command his to be coÌ„tent with coÌ„mon and meane diet but he also aloweth theÌ„ to eate of other mens charges And this is the simple natural sense it shall be free for you to lyue of other mennes charges so long as you shall be in this iourney for it is meete that they for whose cause you labour should giue you foode Some thinke that that scruple is taken away that the Disciples should not abhorre or refuse any kinde of meat but Christ meant no such thing nay his purpose was not to geue them any thing in commandement concerning frugal diet but only to graunt them in steade of reward to be fed in this their ambassage of their hostes that enterteined them Math. 11. Marke Luke 10. 20. Then beganne he to vpbrayde the Cities wherein moste of his great workes were done because they repented not 21. VVoe be to thee Chorazin wee be to thee Bethsaida for if the great workes whiche were doone in you had beene done in Tyrus and Sidon they had repented long agoe in sackâ—loath and ashes 22. But I say to you it shal be easier for Tyrus and Sidon at the day of iudgement then for you 23. And thou Capernaum which art lyfted vp vnto heauen shalt bee brought down to hell for if the great workes which haue bene don in thee had bene doone among them of Sodome they had remained to this day 24. But I say vnto you that it shall be easier for them of the lande of Sodome in the day of iudgmente then for you  13. VVoe be to the Chorazin we be to thee Bethsayda for if the miracles had bene done in Tyrus and Sidon which haue bene done in you they had a great while ago repented sittinge in sackcloath and ashes 14. Therefore it shall bee easier for Tirus and Sidon at the iudgement then for you 15. And thou Capernaum whiche arte exalted to heauen shalt be thrust downe to hel 16. Hee that heareth you heareth mee and he that despiseth you despiseth mee and hee that despiseth me despiseth him that sent me 20. Then he beganne to vpbrayde Luke sheweth when and wherefore Christ so inueighed against these cities namely when hee had sente his Disciples into diuerse partes of Iudea to preach as they wente that the kingdom of God was at hand he coÌ„sidering their vnthankfulnes amoÌ„gst whom he had laboured as a prophet long time had wrought manye miracles and they not profiting thereby he brake out into these words as if he should haue said that the time was now come that he would goe to other cities sith he found that the inhabitants of that coaste where he began to preach the Gospel and to work miracles were a stubborn and malitious people But not speaking of his doctrine hee vpbraideth them that they were not drawn to repentaunce by his miracles for it is euideÌ„t that the Lord shewed his power by miracles to this end that hee might thereby call men vnto him and sith that by nature al men are set against him it is necessary that they beginne at repentance It is well known that Chorazin and Bethsaida are cities situated vpoÌ„
to the end of the race of the same is wholy bound to God so that if any man should employ a part of the same in the seruice of God it is not lawfull for him to couenaunt to liue idlelye the reste of his time as many after the seruice of tenne yeares would gladly be sette free Then followeth that other which we touched euen nowe that God is bound by no workes of ours to paye vs any rewarde Therefore let euery man remember that he is therefore created that hee should labour and shoulde exercise himselfe dilygently in his office and calling and that not for a certeine time but to death it selfe so that hee shoulde no lesse dye then lyue to God But in respect of the merite that knot which stayeth and hindreth many must beloused For the scripture oft promising reward for works seemeth to attribute some merit to theÌ„ The answer is easie y t the reward not due as a debt is not otherwise promised theÌ„ of the meere good wil of god For they are far deceiued which do cople a reward w t desert in mutual relatioÌ„ together for god is moued giue them rewardes not by the dignitie of their workes but of his free mercie I graunt that in the couenaunt of the law GOD is bound vnto menne if they perfectly perfourmed all that is required of them but because this band is voluntary this remaineth sure that man can demaund nothing of God as if he had deserued any thing So therefore the arrogancy of the flesh falleth downe for if any man should fulfill the lawe yet he can bestow nothing of God because he only rendreth that which he was endebted And in this sense he calleth vs vnprofitable seruaunts because that God receyueth of vs nothing more then due but onely gathereth the due and lawfull fruites of his souereine lordship Therefore these two thinges are to be noted that God naturally oweth vs nothing neither doe any of our workes deserue or merite the worth of a hayre Then by the couenaunt of the lawe workes haue a rewarde promised not for the dignitie of the same but that GOD might bee a free debter And this vnthankfulnes is not to be borne if any man shal vnder this pretence proudly lyft vp himselfe For the more lyberally that God doth deale with vs so much the more he maketh vs bound vnto him so that he is farre from giuing vs lybertie to lyfte vp our selues in a vaine confidence As oft therefore as we see or remember this worde merit let vs know that this is the abundance of the goodnes of God towards vs that when he hath vs wholly in his debt doth yet descend to make a couenaunt with vs. VVherfore the deuice of the Sophisters is so much the more detestable which dare be so bold as to frame a merit worthily deseruing Now the word merit is of it selfe prophane and straung from the rule of pietie but this is farre worse to make men dronke with a diuelish pride as if they could deserue any thing of their worthines 10. VVe haue done that which was our duety to doe That is we haue brought nothing of our owne but we haue onely doone the workes due to the law Christ speaketh here of the perfect obseruation of the law which is not found any where for he which is the perfectest of all is yet farre from the ryghteousnesse which the law requireth That question then is not entreated here whether we be iustified by workes but whether the obseruation of the law deserueth any reward with God This latter is denyed because God hath vs bound to himselfe so that whatsoeuer can proceede from vs he accounteth as his owne by right But though that were true that the reward were due in respect of desert to the obseruation of the law yet it shall not follow thereof that any man shall be iustified by deserts of workes for wee fall all and our obedience is not onely maymed but no part of it doth exactly aunswere to the iudgment of God Matth. Mark Luke 18.   1. And he spake also a parable vnto them to this ende that they ought alwayes to pray and not to waâ—â—aint 2. Saying There was a iudge in a certeine citie which feared not God neither reuerenced man 3. And there was a widow in the citie whiche came vnto him saying Doe me iustice agaynst myne aduersary 4. And â—e would not for a time but afterward he said with himselfe though I feare not God nor reuerence man 5. Yet because this widowe troubleth me I wil do her right least at the last she make me weary 6. And the Lord saide heare what the vnrighteous iudge saith 7. Now shal not God auenge his elect which crye day and night vnto him yea though hee suffer longe for them 8. I tell you hee will aduenge them quickely but when the Sonne of man commeth shal he find faith on the earth VVee know how rare and hard a vertue dilygence in prayer is and in this our infidelytie bewrayeth it selfe that except he graunt our firste requestes presently togeather with our exercise we caste away also our hope But this is a notable tryall of our fayth if any manne receiue not his desire hee do not yet distrust nor yet cast away hys hope VVherfore Christe dooth not now without cause commende perseueraunce in prayer to his disciples Also though he vseth a hard similytude in shew yet most apt whyle hee teacheth his disciples earnestly to attend vppon God the father vntyll they obtaine at length as it were by force that which otherwise he seemeth not to giue wyllingly Not that God being ouercome with our prayers doth hardly yeelde to mercy but because he dooth not presently testifie indeede that hee giueth eare to our prayers And that Christ proposeth vnto vs a parable of a widow which obtayned that which she would of the vnrighteous and cruell Iudge beecause she ceased not to sollicite the cause dayly the summe is this God dooth not helpe his presently because he would be called vppon with praiers But though they which pray vnto him are miserable and despised yet if they faint not from the continuall course of praying hee will at length looke vppon them so that he will helpe theyr neces sities He compareth not equals togeather for there is great difference beetweene a wicked and a cruell manne and God who bendeth himselfe to mercye But Christ would teach the faithful not to feare least they shoulde not by daily prayer entreate the father of mercy when as through theyr importunitie they compell men giuen to crueltie The wicked and cruel iudge could not beare the suites of the widow therefore how should the prayers of the faythful be without fruit so that they be continual Therefore if we wax weary if we stay when wee haue prayed a while or that our zeale to prayer waxeth cold because GOD seemeth to be dease yet let vs account that we shal certeinely receiue
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
had rather haue him to be the authour of death then of life Hee that beleeueth in him is not condemned VVhereas he doth so often so diligently inculcate this point that all the faithfull are out of danger of death wee may gather hence howe necessarie the certaintie and stabilitie of hope is that the conscience may not continually feare and be tormented Therefore he affirmeth againe that there doth no damnation remaine when as we shall beleeue which thing he will expound more at large in the first chapter The presentence is taken in this place for the future according to the custome of the Hebrewe tongue for he will haue the faithfull to be free from the feare of damnation The next sentence but hee that beleeueth not c. Signifieth vnto vs that there is no other remedie whereby any man can escape death As if hee shoulde say that there remaineth nothing but death for those who reiect the life that is giuen theÌ„ in Christ seeing that life coÌ„sisteth only in faith alone He putteth in the preterperfectence of the verbe emphatically that he might the better expresse that all vnbeleeuers are quite vndone And we must note that Christ speaketh peculiarly of those whose impietie shall bewray it selfe in the manifest contempt of the gospel For although it be true that there was neuer any other way to escape death then to flie vnto Christe yet because Christ intreateth in this place of the preaching of the gospel which was to be spread abrode throughout the whole worlde he vttereth these wordes agaynste those who doe wickedly and malitiously extinguish the light which GOD hath kindled 19 And this is the iudgement that light came into the worlde and men loued darkenes more then light for their workes were euill 20 For euery one that doth euill hateth the light and commeth not vnto the light least his workes should bee reproued 21 But he that doth truth commeth to the light that his workes may be made manifest because they are done in God 19 And this is the iudgement He preuenteth the murmurings complainings which profane men are wont to vtter against the too too great rigour as they thinke of GOD when as he dealeth more sharpely with them then they woulde wishe It seemeth to them an harde matter that all those should perish which do not beleeue in Christ. Therfore least any man should ascribe his damnation vnto Christ he teacheth that it is to bee imputed to euery mans owne fault The reason is because infidelitie is a witnesse of an euill conscience VVhereby it appeareth that the wickednesse of the vnbeleeuers doeth keepe them backe from comming to Christ. Some there be who thinke that the signe and tokeÌ„ of daÌ„nation is only set downe in this place But Christ his intent and purpose is to tame the wickednesse of men least after their accustomed maner they turne theyr backes or chide with God as if hee did handle them vniustly whilest that he doth punish their incredulitie with eternall death Therefore he sheweth that such iudgement is iust not subiect to any such false slaunders not only because they deale frowardly who preferre darknesse before light and doe of their owne accord flie from the light which is offered them but because that hatred of the light doth spring only from a giltie and wicked minde There shineth in many a goodly shew of holinesse who notwithstanding are enemies to the gospel but how so euer they appeare to be more holy then angels it is questionlesse that they are hypocrites because they refuse the doctrine of Christ for no other cause saue only because they loue their lurking dennes whereby their filthinesse may be couered Therefore seeing that hypocrisie alone doth make God to bee displeased with men they are all giltie because vnlesse being blinded with pride they did flatter theÌ„ selues in their vices they would be ready and willing to receiue the doctrine of the Gospel 20 For whosoeuer doth euill His meaning is that they do hate the light for this cause because they are euill so muche as in them lyeth they desire to couer their sinnes whereupon it followeth that they do as it were of set purpose nourish the matter of daÌ„nation by driuing away the remedy Therfore we are much deceiued if we think that they are carried with a godly zeale who rage against the gospel seeing that they do rather abhor the light that they may more freely flatter themselues in darknesse 21 But he that doth This seemeth to be spoken vnproperly absurdly vnlesse you will confesse that there are some that be righteous which speake the truth before they be regenerate by the spirite of God VVhich thing agreeth not with the perpetuall doctrine of the scripture For wee know that faith is the roote from which the fruits of good woorkes doe spring To the end that Augustine may resolue this doubt hee expoundeth these wordes doth the truth thus hee which acknowledgeth howe miserable we are and destitute of all power to doe well And indeede this is the true preparation vnto faith when as being inforced with the feeling of our pouertie we flie vnto the grace of God But all this is contrarie to Christe his minde for his meaning was simplie to affirme that those who deale sincerely doe desire nothing more then the light that their workes may be proued and tryed because after that such tryall is made it doth better appeare that they spake the truth before God and were cleane from all deceite But some man will inferre falsly and ignorantly that mens consciences doe not accuse them before faith commeth For Christe doth not say that the elect doe beleeue that they may winne prayse for their good workes but he declareth onely what the infidels woulde doe vnlesse theyr owne consciences did accuse them Furthermore Christe vseth this worde truth because beeing deceiued with the externall shew of workes we doe not consider what lurketh with in Therefore he saith that perfect men and those who are no dissemblers do willingly come foorth into the sight of God who is onely fit to giue iudgement of our workes For those workes are saide in this place to be done in God which he alloweth and are good according to his rule Hereby wee may learne that wee must not iudge of woorkes vnlesse we beholde them with the light of the Gospel because our reason is altogether blinde 22 After these thinges came Iesus and his disciples into the land of Iudea and he was conuersant there with them and did baptise 23 And Iohn was also baptizing in Aenon nigh vnto Salim because there was muche water there Therefore they came and were baptised 24 Because Iohn was not yet cast into prison 25 Therefore there arose a question betweene the disciples of Iohn and the Iewes concerning purging 26 And they came vnto Iohn and said vnto him Rabbi he that was with thee beyond Iâ—rdan to whome thou bearest witnesse beholde he baptiseth and
multitude of men a manifolde deformitie of members Yet the glory of God dyd more clearely shine there then in the beholding of a great and well ordered armie For there is nothing more famous and excellent then wheÌ„ as the power of GOD doth amend and restore the wants of nature there is also nothing more beautifull and sweete then when as of his infinite goodnesse he helpeth the miseries of man Therefore the Lorde would haue that most noble Theater to be extant wherein his maiestie might appeare not only to those that were borne there aboutes but also to all maner of strangers And as I said euen now this was not the least ornament of the Temple when as God by stretching out his hand did make it knowen that he was present there 4 For an Angel It was indeed the proper and peculier worke of the Lord to cure the sicke but as he was wont to vse the hande and diligence of Angels so he committed this vnto an Angels charge In which respect Angels are called powers or might not that God doth resigne vp his power vnto them and sit idle himselfe in heauen but because by working mightily in them he doth wonderfully make knowen his power vnto vs. Therfore those men do deale wickedly peruersly who feigne that the Angels haue something of their own or who do make them Mediatours betweene God and vs in such sort that they doe darken the power of God being as it were set far of whereas it doth rather shew it selfe to be present in them Therefore we must beware of those doting speculations of Plato because God is too farre distant from vs we must goe vnto the Angels that they may purchase fauour for vs whereas we ought rather to goe straightway vnto Christ that by his guiding ayde and commandement wee may haue the Angels to be helpers and ministers of our saluation At a certaine time God was able in one moment to heale them altogether but as myracles haue their ende so haue they also their meane as Christ saith when so many were dead in y e time of Elizeus there was but one only boy raysed vp againe when as there were so many hungrie widdowes in the time of the drought Elias did only help one in her neede So it was sufficient for the Lorde to shew some token of his presence vpon a few sick people But the manner of healing whiche is described in this place doth sufficiently teach vs that there is nothing more vnconuenient then that men should make the workes of God subiect to their iudgement For I pray you what helpe and remedie coulde they looke for by the troubling of the water But the Lorde doth by such meanes accustome vs vnto the obedience of saith when he doth thinges contrarie to our reason VVe doe too too gredily follow those thinges which besides the worde of God doe please our reason Therefore to the ende he may make vs obey him he obiecteth oftentimes those things which are contrary to our reason Therfore we do then declare and proue our readinesse to be taught when as shutting our eyes we folow the bare worde although we seeme to our selues that we shal haue no reward for our labour The like example haue we in Naaman the Assyrian whom the Prophet sent vnto Iordan to haue his leprosie cured but he contemned this at the first as a mocke yet at length hee perceiueth in deed that God doth so worke contrary to mans reason that yet notwithstanding he doth neuer deceiue or mocke vs. In the meane while the troubling of the water was a manifest token that God doth vse the elements freely at his owne pleasure and doth challenge to himselfe the effect of the worke For this is a vice too coÌ„mon to ascribe vnto the creatures that which belongeth to God alone But it shal be a point of too much foolishnes to seeke the cause of health in the troubled water Therfore he doth so commend the external signe that by the beholding of the same the sicke may be compelled to looke vnto him who is the only authour of grace 5 And there was a certaine man The Euangelist gathereth diuers circumstances which make the myracle more credible The long continuance of the disease had taken away all hope of curing He coÌ„plained that hee was depriued of that remedie of the water hee oftentimes went about to throwe himselfe into the water but in vaine he had no man to helpe him heereby appeareth more plainely the power of Christe To the same purpose serueth this that hee was commaunded to take vp his bed that all men might know that hee was healed by no other meanes saue only by the benefite of Christe For seeing that he ariseth sodenly being strong in all his limbs whereof he was lame before such a sodaine change ought so much the more to stir vp and moue the mindes of the beholders 6 VVilt thou â—e made whole He doth not aske the question as if he did doubt of the matter but partly that he may kindle in him the desire of y â— grace which was offered partly that he might make the witnesses who were present more attentiue whom the myracle might otherwise escape whilest they thought vppon some other matter as it falleth out oftentimes in matters which chaunce on a sodaine Therefore this preparation was necessarie for these two causes 7 I haue not a man This sicke man doth the same which almost al of vs are wont to doe â— for he includeth Gods helpe in his cogitation neither dare hee promise himselfe any more then hee can conceiue in minde And whereas Christ doth pardon his infirmitie we may therin beholde his mercifulnesse which euery one of vs tryeth dayly whilest that we doe stick fast in the meanes which are nigh vs. Hee doeth by stretching out his hand out of hidden places contrary to our expectation declare howe farre his goodnesse exceedeth our weakenesse and straightnes in faith Furthermore we must be instructed by this example to suffer Thirtie yeeres were a long time wherein God did deferre his benefite in helping this miserable man which yet notwithstanding he determined to bestow vpon him from the beginning How long soeuer therefore he make vs wayte let vs so grone vnder our miserie that yet the yâ—ksomnesse of the long time doe not discourage vs. For although there appeare no end when as our miseries are prolonged yet we must alwayes persuade our selues that God is a wonderfull deliuerer who doth easily remoue all hinderances by his power 9 And it was the Sabboth Christ knewe well enough what great offence woulde followe immediately when they should see the man goe bearing a burden For the lawe doth in plaine wordes forbid to beare any burden vpon the Sabboth day But there was a double reason why Christe did set foorth such a spectacle setting a part all respect of this danger namely that the common people might the better knowe
the myracle secondly that there might some occasion he ministred and as it were a way made for that excellent sermon which hee made immediatly Furthermore the knowledge of that myracle was so greatly to bee esteemed that he ought not to haue passed for offending the people especially seeing that hee had in readines a lawefull excuse wherewith though he did not pacifie the wicked yet did he sufficiently refute their false slaunders Therefore we must note this rule that though the whole worlde do fret and fume against vs yet must wee publishe the glory of God and preache his workes so farre foorth as it is expedient for his workes to be knowen Neither must we be wearied or discouraged although this our desire fall not out so well as we would so that wee set before our eyes that end whereof I haue spoken and leape not ouer the boundes of our dutie 10 Therefore the Iewes said vnto him that was healed it is the Sabboth it is not lawfull for thee to take vp thy bed 11 He answered them hee that made mee whole said vnto mee take vp thy bed and walke 12 Therefore they asked him what man is that that said vnto thee take vp thy bedde and walke 1â— Furthermore he that was healed knâ—we not who it was for Iesus had withdrawen himselfe because there was a multitude in the place 14 Afterward Iesus found him in the temple and saith vnto him beholde thou arâ— healed sinne no more least a worse thing happen vnto thee 15 The man went and tolde the Iewes that it was Iesus who had healed him 16 And therefore the Iewes did persecute Iesus and they sought to slea him because he did these thinges on the Sabboth day 10 It is the Sabboth Forasmuch as it stoode all men vpon to defend the religion of the Sabboth they doe well and for good causes accuse the man but when as the excuse that hee made doth not satisfie them they doe nowe begin to offend therein for they ought to haue loosed him when they knewe the cause To beare a burden as we haue said was a breaking of the Sabboth but Christ who laide the burden vppon his shoulders did vnburden him with his authoritie Therfore we are admonished in this place to beware of rash iudgement vntill wee doe throughly knowe the reason of euery manâ— fact VVhat thing soeuer is contrarie to the worde of God without doubt it deserueth to be condemned but because it oftentimes falleth out so that we are deceiued in this point let modestie goe before together with a quiet inquisition to the end our iudgement may be sound and sober For because the Iewes being possessed with a wicked affection do not stay to make inquisition they stop the gate against iudgement and moderation But and if they had suffered themselues to be taught the offence had not only been taken away but they had been brought vnto the knowledge of the gospel with farre more fruit Nowe wee see howe farre theyr sinne reached and wherein they sinned namely because they dyd not admit a iuste defence And the defense is thus that he that was healed did answere that he dyd nothing but that which he commaunded him to doe who had authoritie and power to commaund For although hee vnderstood not as yet who Christe was yet was he persuaded that he was sent of God because he had tryed his diuine power and hee doth thereby gather that he was indowed with authoritie so that he must needes obey him But this also seemeth to be worthie of blame that the myracle doth remooue him from the obedience of the law Indeede I confesse he leaneth vnto and fighteth with a reason that was scarse stronge enough yet the other doe offend double in that they neither consider that this was an extraordinarie work of God neither yet do suspend their iudgement vntyll such time as they haue heard the prophet that was furnished with the worde of God 13 Hee knew not who it was Christ woulde not haue the glory of so great a worke to vanish away Yet woulde he haue it first to be knoweÌ„ and famous before such time as he would professe himselfe to be the authour thereof Therefore he withdrew himselfe a little that the Iewes might iudge of the thing it self w t out any respect of person Hence may we gather that it cannot bee attributed to the faith of the man that hee was healed who knoweth not his Phisition when he was cured and yet it seemeth that he did this by the direction of faith in that he tooke vp his bed when he was commaunded For mine own part as I do not denie that there was in him some secrete motion of faith so I say that it doth plainely appeare by the text that he was destitute of sound doctrine wherein he should rest and of the pure light 14 After this Iesus found him These wordes doe more plainely shew that Christ did not therefore lie hid for a time that the memorie of his benefite might perish for he doth now come abroad of his owne accorde his meaning was only to haue the worke first knowen and then to haue himselfe knowen to be the authour therof Furthermore this place contaâ—neth most profitable doctrine for when Christ saith Behâ—lde thou art healed His meaning is that we doe wickedly abuse God his benefites vnlesse we be moued vnto thankefulnesse Neither doth Christ cast that in his teeth which he had giuen him but doth only admonish the man and tell him that he was healed for this cause that being mindfull of the grace receiued he might worship God his deliuerer duryng his whole life Therefore as God doth instruct vs vnto repentance and pricke vs forward with light punishments so hee doth exhort vs vnto the same with his goodnesse and clemencie Yea this is the generall ende aswell of our redemption as of all Gods gifts to haue vs wholy addicted and knit vnto him Furthermore this cannot bee vnlesse we remember the pain and punishment which we haue alreadie escaped and hee that hath obtayned pardon doe exercise himselfe in this meditation duryng his whole life Also this admonition teacheth vs that what harme soeuer we suffer it is to be imputed to our sinnes For doubtlesse calamities doe not come by chaunce but they are so many light punishments to chasten vs. Therfore we must first of all acknowledge the hand of God which smiteth vs 〈◊〉 not imagine any blinde brunt of fortune in our aduersitie secondly we must giue God this honor that seeing he 〈◊〉 our best father hee taketh no pleasure in our miseries and therefore that hee doeth neuer handle vs roughly vnlesse he be offended with our sinnes VVhen he forbiddeth him to sinne he doth not require that he should be free from all sin but there is a comparison made of his former life For Christe doth exhort him hereafter to amend his life and not to continue like to himself Least any worse thing If God
continually in defending and preseruing the order thereof as Paule teacheth that in him we liue we moue and haue our being And Dauid teacheth that all thinges doe stande forasmuch as the spirite of God giueth life vnto them and that they doe fayle so sone as they shal be destitute of his force Neither doth God only defende nature being created by him with his generall prouidence only but hee ordereth moderateth euery part thereof And he doth especially keepe gouern by his ayde the faithfull whom he hath taken into his tuition And I woorke Christe hauing omitted the patronage defence of the present cause hee declareth the ende and vse of the myracle namely that he may bee thereby knowen to bee the sonne of God For this was his purpose in all his words deedes to shew himselfe to be the authour of saluation This is proper to the diuinitie which he challengeth to himselfe as saith also the Apostle that he susteineth all thinges by his mightie becke And he doth testifie that he is God for this cause that beeing reuealed in the flesh he may execute the office of Christe so that he affirmeth that hee came from heauen because he would haue it knowen especially why he descended into the earth 18 For this cause therefore Hee was so farre from pacifiyng their rage with this defence that he did rather prouoke the same Neither was hee ignorant how malitious their wickednes and how hard their stubbornnesse were but this was his chiefe drift to profite a fewe of his who were then present and secondly to bring to light their incurable wickednesse And he hath taught vs by example that we must neuer yeelde vnto the furie of the wicked but endeuour so much as neede requireth to defende the truth of God though all the worlde gainsay vs and murmur against vs. Neyther is there any cause why the seruauntes of God should be greeued if so be it they haue not so good successe as they would wish seeing y t euen Christ himself had not such successe Neither is it any maruell if Satan doe so much more violently rage in his members and instruments the more that the glory of God doth shew it selfe In the former member when the Euangelist saith that they were displeased with Christe because he had broken the Sabboth he speaketh according to their meaning For I haue alredie taught that the matter was otherwise The principall cause of indignation is because he calleth god his father And indeede Christ his intent was to haue God to bee taken for his father after a peculiar sort that hee might exempt himselfe from the common order of other men He made himselfe equall with God seeing that he did attribute vnto himselfe the continuall working And Christe is so farre from denying of this that he doth more plainly confirme the same VVhereby is refuted the madnes of the Arrians who did confesse that Christe was God in such sort that they thought that he was not equall with the father As if there coulde any inequalitie be found in the one and simple essence of God 19 Therefore Iesus answered VVee see as I haue saide that Christe is so farre from refuting that which the Iewes did obiect althogh it were slāderous y t he doth more plainely proue that it was true And first of al he stādeth vpō this point that y t was a work of god wher w t y e Iewes found that they may perceiue that they must striue with God if they proceede to condemne that which must of necessitie be ascribed vnto him This place was in times past diuersly tost betweene the true fathers the Arrians Arrius did gather thereby that the sonne was lesser then the father because he could doe nothing of himselfe The fathers did obiect that the distinction of person is only meant by these words that it might be knowen that Christ is of the father and yet notwithstanding that he is not depriued of the internall power of working But they were both deceiued for neither are these words spoken cōcerning the bare diuinitie of Christ and those thinges which we shall see by by doe not belong of themselues simplie vnto the eternall worde of God but doe only agree with the son of God inasmuch as hee is reuealed in the flesh Let vs therefore set Christ before our eyes as he was sent of the father to be the redeemer of the worlde The Iewes did consider in him no farther thing then his humane nature Therefore he affirmeth that hee healed not the sicke man as he was man but by his diuine power whiche laid hid vnder the visible fleshe This is the estate of the cause wheras they fastening their eyes vpon the flesh did contemne Christ hee biddeth them ryse higher and behold God All the speech is to be referred vnto this matching of contraries that they are greatly deceiued who thinke that they haue to deale with a mortall man whilest that they accuse Christ for his workes which were meere diuine Therefore doth he so earnestly affirme that in this worke hee differeth nothing from the father 20 For the father loueth the sonne and sheweth him all things which he doth and he will shew him greater workes then these that you may maruel 21 For as the father rayseth vp the dead and quickeneth so the sonne also quickneth whom he will 22 For the father iudgeth no man but he hath giuen all iudgement to the sonne 23 That all men may honour the sonne as they honour the father hee that honoureth not the sonne honoureth not the father that sent him 24 Verily verily I say vnto you that he which heareth my wordes and beleeueth in him that sent me hath eternall life and shal not come into iudgemen but hath passed from death to life 20 For the father loueth All men see howe hard and farre set the exposition of the old writers is God say they loueth himselfe in his son But this doth very well belong vnto Christ being clothed with the flesh to be beloued of his father Yea we know that hee was distinguished by this excellent title aswell from angels as frō men This is my welbeloued son For we know that Christ was elected that in him might be resident the whole loue of God that it might flow thence vnto vs as frō a full fountaine For Christ is beloued of God the father as hee is the head of the church He teacheth that this loue is the cause why the father worketh al things by his hand For when he saith that al things are shewed vnto him by these words is to be vnderstood the cōmunication or participation as if he should say as the father hath powred out his mind into mee so hath he poured into me his power that in my works y ◠diuine glory may appeare so y t mē cā seek no diuine thing which they may not find in me And truely we shall in vaine seeke
man onely of a corporall disease the comparison should haue been nothing worth for circumcision which appertaineth to the health of the soule should be more excellent Therefore Christ ioyneth the spirituall fruit of the myracle with the external benefit done to the bodie and therfore doth worthilie prefer the perfect health of the man before circumcision There may be also another reason of the comparison namely that the Sacraments haue not alwayes their force and effect present but Christ himself wrought effectually in curing the man that was sick of the palsey But I doe rather imbrace that former exposition that the Iewes do maliciously reprochfully find fault with that work wherein the grace of God doth more plainly appeare then in circumcision which they do so much honor that they do think that the Sabboth is not broken by it The marueiling wherof he speaketh doth signifie that murmuring which arose about the fact of Christ because they thought that he durst do more then was lawfull 22 Therefore Moses gaue you circumcision The illatiue worde seemeth not to agree therfore some do take dia tout◠for dia t◠but the Greeke construction is repugnant to their opinion Therfore I do expound it more simplie that circumcision was so commaunded that the vse of that signe was necessary euen vpon the Sabboths as if he should say that it was sufficiently shewed vnto them therby that the worship of the Sabboth is not violated by the works of God that Christ may applie the example of circumcision vnto the present cause yet notwithstanding he vseth a correction by and by when as he saith that Moses was not the first minister of circumcision But this was sufficient for him that Moses who was so straight an exactor of the Sabboth did notwithstanding cōmaund that infants should be circumcised the eight day although it fell vpon the Sabboth day 24 Iudge not After that he had ended his defence he vseth also an expostulation because being carried away w t wicked affections they iudge not according to the thing and the cause Circumcision was reuerenced amongest them for good causes when as it was done vpon the Sabboth day They knew that the law was not broken because the workes of god doe agree well together why do they not thinke the same of the worke of Christe saue only because a preiudice conceiued of the person of Christ doth possesse their mindes Therefore there shall no iudgement be right saue that which shall bee giuen according to the truth of the matter For so soone as the persons come abroade they turne the eyes and senses of all men vnto them so that the truth doth vanishe away by and by As this admonition ought to be of force in all causes and matters so is it more then necessarie when as we haue the heauenly doctrine in hand For ther is nothing which happeneth soner then that wee be estraunged from the same with the hatred and contempt of men 25 Therefore some of the men of Ierusalem saide Is not this he whome they seeke to kill 26 And beholde he speaketh openly and they say nothing to him whether or no doe the rulers know indeed that this is Christ indeed 27 But we know whence this man is but when Christ shall come no man shall know whence hee is 28 Therfore Iesus cryed in the Temple teaching and saying you both know mee and yee know whence I am and I came not of my selfe but he speaketh the truth that sent me whome you know not 29 But I know him because I am of him and he hath sent mee 30 Therfore they sought to take him no man laid hand on him because his hower was not yet come 25 Certaine of the men of Ierusalem Namely such as knew of the lying in wayt of the rulers and which knewe how greatly Christ was hated For the common people as wee saw a little before counted this as a dreame or doting Therfore those who knewe with what outragious hatred the chiefe rulers of their nation were incensed against Christ do not marueile in vaine that Christe was not only openly conuersaunt in the temple they being quiet but that he did also prech freely but they offend in that that in a myracle altogether diuine they do not consider the prouidence of God So carnall men so often as they see any straunge worke of God they marueile indeed but in the meane season there commeth no consideration of Gods power into their minde But it is our dutie more wisely to weigh the workes of God especially seeing that the wicked when as they haue assayed all things doe not so hinder the course of the gospel as they would desire we may surely think that their endeuours are void because God is able to throw them down with his hand being set against them 27 But we know whence this man is Heere we doe see not only howe great the blindnesse of men is when they are to iudge of diuine matters but that this vice is almost ingendred in them that they haue witte enough to lay stumbling blockes before themselues that they may not come vnto the knowledge of the truth There doe oftentimes fall out offences through the subtiltie of Satan which may driue away moste men from Christ but and if the way were plaine and equall euery man would feigne vnto himselfe an offence So long as the rulers knew not Christ this multitude would haue beene letted with their vnbeliefe alone now whenas that impediment is remoued they inuent a new cause least they should come vnto Christ. Yea whereas it was meet that they should be moued with the example of the rulers they are so farre from following that which is right that they do willingly stumble at the first step Euen so men that haue begun well are wont to faile by by in such sort vnles the Lord do direct their goings euē vnto the end Furthermore the argument wherwith they hinder themselues is this The Prophets haue testified that the beginning of Christ shal be vnknowē but we know from whence this man came therefore he is not to bee taken for Christ. Hereby are we taught what a dāgerous thing it is to teare in peeces the scriptures and so consequently Christ himselfe that he may be iudged only by the halfe of himselfe God promised a deliuerer of the seed of Dauid but he challengeth this office euery where vnto himselfe as proper to himselfe Therefore it was requisite that God should be reuealed in the flesh that hee might be the Redeemer of his Church So Micheas assigneth the place where Christ should be borne Out of thee Bethleehem shall arise a captaine that he may gouerne my people But immediately after he speaketh of an higher going out and therefore hidden and secrete These miserable men whilest that they respect nothing in Christ saue that which is subiect to contempt they doe rashlye gather that he is not he that was promised Therefore let
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
end it might euidently appeare that they were vnworthy of all pardon and mercie And we must note that he speaketh not of his bare comming but of that which was ioyned with doctrin For they had not been giltie of so great a fault because of the presence of his body only but the contempt of the doctrine by him deliuered was that which made them vnexcusable 23 Hee that hateth mee An excellent place whereby we are taught that no man hateth the doctrine of the gospel but he bewrayeth his vngodlinesse agaynst God Many men pretend another thing in words for when as they loath the Gospell yet will they seeme to bee excellent worshippers of God but they are but trifles for the contempt of God lurketh within So that it commeth to passe that Christ discouereth the hypocrisie of many by y e light of his doctrine Cōcerning which thing we haue spoken more chap. 3. 20. vpon that place hee that doeth euill hateth the light And againe cha 5. 23. he that honoureth not the soone honoureth not the father 24 If I had not done the workes Hee comprehendeth in my iudgement vnder this worde workes all those tokens of his diuine glory whiche hee shewed For the proued plainely both by myracles and by the power of the holy Ghost and by other testimonies that he was the sonne of God so that the Maiestie of the only begotten sonne did plainely appeare in him as we had in the first chapter Concerning the myracles whiche he wrought it is commonly obiected that he neither wrought more nor greater then Moses and the Prophetes The answere is knowen that Christ excelleth in myracles in this respect because he was not the minister only but properly the authour For hee vsed his owne name his owne commaundement his owne power to worke myracles But as I haue saide he comprehendeth generally all the testimonies of the heauenlye and spirituall power whereby his Diuinitie was reuealed They haue seene and heard Hee concludeth that his enemies cannot escape by running away for as much as they despised the power whiche was altogether diuine as might manifestly appeare For God shewed foorth his power plainely in the sonne wherefore it was in vaine for them to say that they had only to deale with a mortall man This place teacheth vs to be attentiue and readie to weigh the woorkes of God wherein whilest that hee sheweth his power hee will haue due honour giuen and ascribed vnto himselfe VVhereupon it followeth that they are vnthankfull towardes God and malicious whosoeuer do darken his giftes or passe ouer the same contemptuously 25 But that it may bee fulfilled That which is contrary to nature seemeeth to be vncredible but there is nothing more contrary to reason then to hate God therefore Christe saith that their minds are infected with so great wickednesse that they hated him for nothing and without a cause VVhereby he amplifieth their wickednesse Christe citeth a place out of the Psal. 35. 19. which he saith is nowe fulfilled not because the same thing dyd not befall Dauid before but that hee may touch the obstinate wickednesse of his nation which discending by lineall discent from the great graundfathers vnto the fourth generation did reigne without ende as if hee should say that they were no better then their fathers which hated Dauid without a cause By lawe hee meaneth the Psalmes because all the doctrine of the Prophetes was nothing els but an appurtenance of the lawe we know that Moses his ministerie did endure vntill the time of Christ. Furthermore he calleth it their law not for honours sake but that they may be sorer pricked with the familiar title as if he should say they haue the lawe giuen them by heritable right wherein they see their manners liuely painted out 26 And when After that Christ hath told his disciples that the gospel ought to be neuer a whit the lesse esteemed because it hath many aduersaries euen in the very Church he setteth the testimonie of the spirite now against their vngodly furie wherwith their consiences being vnderpropt they can neuer fall as if he should say the worlde shall rage against you your doctrine shall be mocked of some othersome shall also accurse it but there shal be no such violent motions that they shall bee able to ondermine the firmenesse of your faith after that the holy ghost 〈◊〉 bee giuen you that hee may establishe you by his testimonie And truly this is our only ayde whenas the world is all on an vprore that the truth of God being sealed vp in our harts by the spirite doth despice whatsoeuer it in the world For if it were subiect to mens iudgements It should fall out that our faith shoulde bee ouerwhelmed an hundred times dayly Therefore we must note where we must stand amongest so many turmoyles to wit because wee haue not receiued the spirite of this worlde but the spirite which is of God that we may know those thinges which are giuen vs of GOD. Hee is the only witnesse he doth mightily beate downe scatter abroade ouerthrowe what thing soeuer this world hath set vpon high to darken or suppresie gods truth VVhosoeuer shall be endowed with this spirit they are so far frō being discouraged through the hatred contempt of the worlde that euery one of them shall ouercome the whole worlde in the meane season wee must beware that we depend not vpon the respect of men For so long as our faith shall wander in such sort yea so soone as it shall goe out of the sanctuarie of God it must needes waner miserably Therfore it must bee called backe vnto the inwarde and secrete testimonie of the spirite which the faithfull knowe is giuen them from heauen The spirite is said to testifie of Christ because it retaineth and stayeth our saith in him alone that we may seeke no part of saluation els where he calleth him the comforter Againe to the end we may not feare so long as we trust to his ayde For Christ meant to fortifie our faith by this title least it should faint in any temptations That must also be applied vnto this present circumstance in that he calleth him the spirit of truth For we must vnderstande the opposition that men are carried about diuersly without this witnesse neither doe they rest soundly any where and that when and wheresoeuer he speaketh he deliuereth mens minds from all doubting and from feare of deceit In that he saith that hee will send him from the father and againe that hee proceedeth from the father it serueth to augment the weight of his authoritie For the testimonie of the spirite should not be sufficient against suche strong inuasions against so many such forcible engines vnlesse we were persuaded that he came from God Therfore it is Christ that sendeth the spirite but out of his heauenly glory to the end we may know that it is not mans gift but a sure pledge of Gods grace VVhereby appeareth
of rash zeale is For they haue no eares to know the matter but they haue handes readie to commit slaughter But I doe not doubt but that Christ deliuered himselfe by his secrete power but yet vnder the showe of humilitie For he would not plainely shew foorth his diuinitie but woulde leaue somewhat for humane infirmitie VVhereas some bookes haue that he passed so through the midst of them Erasmus coniectureth not vnaduisedly that this was taken out of the 4. Chapter of Luke And this also is worth the noting that the wicked Priestes and Scribes hauing driuen away Christ in whom dwelleth all the fulnesse of the Godhead doe keepe possession of the externall temple But they are sore deceiued when as they thinke that they haue a temple which is voide of God So at this day the Pope and his adherents seeing that hauing driuen away Christ they haue polluted the church they boast foolishly of the false visure of the Church Chap. 9 1 ANd as Iesus passed by he saw a man that was blinde from his birth 2 And his Disciples asked him saying Master who sinned this man or his parents that he was borne blinde 3 Iesus answered neither did this man sin nor his parents but that the workes of god may be made manifest in him 4 I must worke the workes of him that sent me while it is day the night commeth when no man can worke 5 As long as I shall be in the worlde I am the light of the worlde 1 Hee saw a man that was blinde In this Chapter the Euangelist describeth the giuing of sight to a blinde man mixing therewithall a doctrine which setteth foorth the fruite of the myracle From his birth This circumstance amplifieth the power of Christe For the blindnes could not be cured with mans remedies which he had suffered tyll hee came to mans state hauing brought the same from his mothers wombe And hereupoÌ„ was offered vnto his Disciples an occasion to mooue a questioÌ„ whose sinne was punished with this blindnesse First of all seeing the scripture doth testifie that all afflictions whereunto mankinde is subiect doe proceede from sinne so often as we see any man in miserie it cannot be but that this cogitation must needes come into our minde that the discommodities wherewith he is oppressed are punishments laid vpon him by the hand of God But here we are wont to erre three maner of wayes for seeing that euerie man is a most sharpe iudge against other men there are but a few that can vse the like seueritie as it is meet against themselues If my brother be in aduersitie I doe by and by acknowledge Gods iudgement if God doe more sharplye chasten mee I winke at mine owne sins But euery man ought to begin with himselfe in weighing punishments that hee may spare none lesse then himselfe VVherfore if we wil be equal iudges in this case let vs learn to be quick eyed rather in our owne euils then in other mens The second errour is in immoderate rigour because so soone as any man is touched with the hand of God we expound this to bee deadly hatred makyng haynous offences of small faultes and are almost out of hope of his saluation but on the contrarie wee are scarce giltie in our owne sight of a small faulte when as we haue commited a most greeuous crime Thirdly we offend in that we think generally that all those are condemned on whoÌ„ God doth lay his crosse for their tryal That which we haue said of late is certaine and sure that all miseries doe proceede from sinne but god doth punish those that be his for diuers causes For as he doth not punish the sinnes of some in this world due deferreth the punishments vntill the life to come that they may be the sharper so he handleth the faithful somtimes more hardly not because they haue offeÌ„ded more greeuously but that he may hereafter mortifie the vices of the flesh Yea sometimes not respecting their sinnes he doth proue their obedience or els teach them patience As wee see that holy Iob was oppressed with miserie aboue all other men and yet was hee not vrged with his sinnes but God had respect vnto another thing namely that his godlines may be the better declared euen in aduersitie Therfore they are peruers interpreters which do assigne all aduersities indifferently vnto sinnes as if the manner of punishments were equall or God did not respect another thing in punishing of men then euery mans desarts VVherefore we must note two things in this place y t iudgement doth begin for the most part at the house of God 1. Pet. 4. 17. and that therfore he doth sharply punish his owne children wheÌ„ they haue oftended passing ouer the wicked and that his whips are much more sharpe in correcting the faultes of the Church Secondly that ther be diuers ends why he doth afflict men For he did no lesse make Peter and Paule subiect to the hangman then the most cruell murtherers VVhence we gather that in the punishmentes of men there are not alwayes causes extant which can bee pointed out with the finger And whereas the disciples according to the common sense doe demaund what manner of sinne that was which god did punish in the blinde man so soone as he was borne they doe that not so much out of season as when they aske whether hee sinned before he was borne or no. Although this so absurd a question was taken from that common surmise and friuolous opinion which was then common amongest all men For it appeareth euen out of other places of the scripture that they beleued that same flitting of the soule out of one body into another wherof Pythagoras did dreame Here may we see what a deepe Labyrinth mans curiositie is especially when boldnes is adioyned thereunto They saw some that were borne lame some spurre blinde some stark blinde som hauing a monstrous body VVheras it became them to reuerence the hidden iudgements of God they would haue an euident cause in his workes they did so fall away vnto those childishe toyes throuâ—â—â— their rashnes that they thought that the soule wheÌ„ one life was past did â—lit into a new body did ther suffer the punishments which were due vnto the life before spent Neither are the Iewes ashamed at this day to tosse such a filthie doting in their synagogues as if it were an heauenly oracle By which example we are taught to take good heed least that if we enquire after the iudgements of God beyond the meane of sobrietie the wandering errour of the minde doe carry vs away and throwe vs headlong into most horrible dungeons This was most monstrous that the elect people of God in whom the light of wisdome was kindled by the lawe and the Prophetes should yeelde vnto such a grosse and forged tale And if so be it God did so sharply punish their boldnes there can be nothing better then this modestie in considering the workes
of God that our minds may breake foorth into an admiration so often as we know not the reason thereof and our tongues may cry out Iust art thou O Lord and righteous are thy iudgements although they cannot be comprehended That which the disciples aske concerning the sinnes of the parents is not vnnecessarie For although the innocent sonne be not punished for the fathers faulte but the soule which hath sinned it shall dye Ezech. 18. 20. yet is not that threatning in vaine that the Lord doth cast the offences of the fathers into the bosomes of the children and taketh vengeaunce euen vppon the thirde and fourth generation Exod. 20. 5. Therefore the wrath of God remaineth oftentimes through many ages euen vpon one house and like as he blesseth the posteritie of the faithfull for their sake so he doth also cast off the wicked stocke appointing according to his iust iudgement the fathers together with the children vnto like destruction Neither can any man by this meanes complaine that hee is punished vndeseruedly for another mans offence because where the grace of the spirite is wanting euill crowes must needes bring foorth euill egges This was the occasion that moued the Apostes to doubt whether the Lord had punished any fault of the parents in their sonne or no. 3 Neither hath this man sinned Christe doth not simplie acquit the blinde man and his parents of all fault but doth only denie that the cause of the blindnes is to be sought in sinne And this is that whiche I said before that God hath sometimes some other purpose when he layeth sorrowes and miseries vpon men then to punish their sinnes Therfore when as we know not the causes of afflictions wee must restraine curiositie least we be both iniurious vnto God and malicious towarde our brethren ◠Therfore Christe sheweth another reason why this man was borne blinde that in him the workes of God might be declared He saith not one worke but in the plurall number workes for so long as he was blinde there was shewed in him a token of Gods seueritie whereby the rest might learne to feare and humble themselues There followed afterward the benefite of deliuerance wherein appeared the wonderfull goodnesse of God wherefore Christ his drift was by these wordes to stirre vppe the mindes of his disciples to hope for the myracle Yet neuerthelesse he teacheth generally that this cause ought to be counted in the Theater of the worlde iust and lawfull enough when God doth glorifie his name And there is no cause why men should chide with God when hee maketh them instruments of his glory on both sides whether hee appeare merciful or seuere 4 I must worke He doth now testifie that hee was sent to this ende that he may declare the glory of God in restoring sight to the blinde Furthermore he borroweth a similitude from the common custome of life For when the Sunne is rysen man riseth vnto labour but the night is appointed to rest in as it is in the Psalme 104. 22. Therefore hee calleth the time that was appointed him of his father wherein he was to do the work giuen him in charge the day So that euery one that is called vnto any publike function must apply him selfe to doe that whiche his office doth require as vnto workes which are to be done in the day time Furthermore we must gather thence a generall rule that the life of euery man is vnto him as a day VVherefore as the shortnesse of the day doth prick forward workemen vnto diligence and industrie least the darknes of the night do ouertake thē when they are but new begun to worke so seeing that we see that there is but a short time of life graunted vs let vs be ashamed to waxe sluggish in idlenesse finally so soone as God by calling doth giue vs light wee must not linger least the opportunity do escape vs. 5 So long as I shal be in the world I expound this to haue beene added by a preuention for it might haue been thought to be an absurd thing that Christe shoulde appoint vnto himselfe a time to worke in as if it were to be feared least the night shoulde oppresse him as it did other men Therefore hee doth so separate him selfe from other men that yet notwithstanding he saith that he hath an appointed time wherein he must worke For he compareth himselfe vnto the Sunne whiche although it lighten the earth with the brightnesse thereof yet when it setteth it taketh away the day with it Therefore he giueth vs to vnderstande that his death shall bee as the setting of the Sunne not because it shall extinguish or darken his light but because it shall take him out of the sight of the world Neuerthelesse he teacheth that when hee was brought foorth in the fleshe hee was then the true bright shining day of the world For although God had lightened all ages yet Christ brought foorth by his comming a new and vnwonted brightnesse VVhereupon he bringeth in that this time was most apt and fit to set foorth his fathers glory as a most cleere day wherein God woulde more euidently reueale himselfe in marueilous workes But here ariseth a question because there appeared greater power of God after the death of Christ both in the fruite of doctrine and also in the myracles and Paule 2. Cor. 4 6. doth apply this properly vnto the time of his preaching that God who from the beginning of the world commaunded light to shine out of the darknesse did then shine by the Gospel in the face of Christe And Christe doeth at this time no lesse spread abroade his bright beames in the worlde then when he was openly conuersaunt amongest men I answeare that after that Christ had fulfilled the course of his function he wrought no lesse mightily by his ministers thē by himselfe when he was in the world In deede that is true but first of all that is no let but that he ought to haue done that himself which was enioyned him by his father at such time as he was reuealed in the flesh to that ende And secondly it hindereth no whit but that his corporall presence was the true and singular day of the world the brightnes wherof was spread abrode throughout all ages For whence had the holy fathers in times past and whence haue we at this day light day saue only because the giuing and reuealing of Christ hath alwaies sent out farre and wyde his bright beames to make a continuall day VVhereupon it followeth that whosoeuer haue not Christ to be their directer they wander groping in darkenesse confusedly and without order like blinde men Neuerthelesse we must note this sense that like as the Sunne doth open vnto the eyes of men the most beautifull stage of the heauen and earth and all the order of nature so God hath reuealed in his sonne the principall glory of his workes 6 VVhen he had said this he spit vpon the earth and