poyson For he ceaseth not to vse the same craft daily And the sonne of God who is a common exāple of al the godly wold in his own person suffer this cōflict that they al might learne diligently to take hede to themselues least vnder a false pretence of the scripture they fall into the snares of sathan And it is not to be doubted but that the Lord graunteth so much libertye to our enemy that we shoulde not rest in securitie but be rather bent to keepe our watches But let vs not be like to ouerthwart men which reiect the scripture as if it might be tourned euery way because that the deuill abuseth the same so for the same cause we must abstain from meates least we be poysoned Sathan prophaneth the woorde of God and endeuoureth to wrest the same to our destructiō but seeing it was ordained of God for our saluation shal the counsel of God be to no effect except that through our slouthfulnesse the healthful vse of the same should pearish vnto vs But this matter needeth no long disputation only let vs see what Christ doeth teache vs by his example which we must folow as a certaine rule Doth he geue place to sathan wickedly wresting the scripture Doth he suffer the scripture wherwith he armed himself before to be shakē away or to be taken from him Nay by obiecting the scripture again he mightily ouerthroweth the wicked cauil of sathan Therfore so oft as sathan by his subtleties pretendeth the scripture that vngodly mē vnder this same pretence shal set vppon vs that they might circumuent our faith let vs borow weapons for the defence of our faith frō no other place then out of the scripture But though this promisse He wil geue his Angels charge ouer thee c. doth appertain to al the faithful yet it especially belongeth to Christ who as he is the head of the whole church so in his own right he gouerneth the angels geueth them charge of vs. Wherfore in that sathan doth not yet deceiue that by this testimonie he prooueth that the angels were geuen as ministers vnto Christ that shuld kepe him bear him in their hands but the deceit is this that he draweth the keeping of Angels to a vaine and a rash course which is then promised to the children of God while they kepe themselues within their bounds walke in his waies If this clause haue any force it in in al thy wayes then doeth sathan maliciously corrupt maim the saying of the Prophet generally confusedly wresting the same to wandring erronious courses God commandeth vs to walke in our waies he sayth that his angels shall be our keepers Sathan pretending the custodie of angels doeth exhort Christ that he shoulde rashly procure him danger As if he shoulde haue sayde If in spite of God thou wilte cast thy selfe to death the Angelles shall defende thy life 7. It is wrytten thou shalt not tempt the Lord. Christ answeareth most aptly it is not otherwise to be hoped that God doeth there promisse his helpe then if the faithful do modestly commit thēselues to him to be gouerned for we cānot otherwise trust his promises except we obey his commaundements Further when God is tempted many wayes yet in thys place he is said to be tempted when as we neglecte his meanes which he putteth into our hād For they which neglect the means which God appoynteth do as if they tried his power and his strength As if any should cutte away the armes and handes from a man and after bid him worke In summe whosoeuer desireth to take a trial of the diuine power where as it is not necessary he tempteth God by bringing his promisses to vniust examination 8. The deuil toke him into a◠hi◠mountaine That is to be had in memorie whych I sayde before that it came not to passe through◠the imbecillitie of the nature of Christe that Sathan helde his eyes but by his free appoyntment and permissiō Further his senses were touched and enticed wyth the glory of the kingdomes whiche were sette before him that no inwarde couetousnesse mooued his minde when as the pleasures of the fleshe are caried and doe carie vs as wilde beastes to those thinges that please vs for Christ had the like sense that wee haue but no disordered appetites But it was a kinde of temptation that Christ should aske the enheritaunce which God promiseth to his children of anye other then of God himself And heere the sacrilegious boldnesse of the Deuil doth bewraye it selfe in that hee takinge the gouernment of the earthe from God doeth vsurpe it to himselfe All these things sayeth hee are mine neither can they be obtained otherwise then at my hand And wee must daily striue with this assault which both all the faithful do feele in them selues and is more euidentlye seene in the whole life of the vngodlye For thoughe wee sette all our defences richesse and commodities in the blessing of God yet oure sences prouoke vs therefroe and driue vs to seeke the assistances of Sathan as if one God were not sufficiente And a great parte of the worlde chalenging the righte and gouernmente of the earth from God doeth imagine to themselues that Sathan is the geuer of all good things For whereof commeth it that almoste al doe addicte them selues to euill Artes and theftes and deceits but that they ascribe that to Sathan whiche was the propertie of God to enriche wyth his blessinge whome hee pleaseth They pray wyth mouthe that God woulde geue them daily breade but wyth the mouthe onely For they make Sathan the chiefe in distributing the richesse of all the worlde 10. Auoyde Sathan Luke hathe for it Goe after mee Sathan VVherefore some doe stande in vaine vppon that Aduerbe when it was sayde to Peter Goe behinde Mathewe 16. 23. as if Sathan himselfe heard not the same But Christe commaundeth him simplie to depart And nowe hee goeth forwardes in the same kinde of defence holdinge foorth the scripture not as a shielde of bulle rushes but as of right brasse And he◠citeth a testimonie out of the law that one God is to be worshipped serued Also it is easily gathered by the applying and the circumstāce of the place to what ende the purpose of God belongeth and what it profiteth VVhen as the Papistes doe denie that only God is to be worshipped they shift off this place and such like with a sophisticall Comment That woorshippe whiche they call Latria they graunte as due onelye to God but dulia they geue to the deade and to their bones and their images But this friuolous distinction of wordes being reiected Christ doth chalenge a falling downe to woorship to God alone VVhereby we are warned to haue consideration rather of the matter then of the word so ofte as wee haue to doe wyth the woorship of God The Scripture commaundeth to woorshippe one God It is to bee seene to what ende If manne shall
offered in the heauenly oracles doeth profite vs nothing But nowe if by vnderstanding we do not perceiue what shoulde be right howe shoulde our will be able to yeelde obedience Therefore it must be granted that we are weake euery way so that the heauenly doctrine is not otherwise profitable and effectuall to vs but so farre as the Spirite doeth frame our mindes to vnderstande the same and our hearts to be subiecte to the yoake of the same and therefore that we may become sitte disciples to him it is necessary that all trust in our owne witte being cast away to aske for light from heauen and also leauing the folish opinion of free will to deliuer our selues to be gouerned by God And it is not without a cause that Paule in the first to the Corrinthians the third chapter and the eighteene verse doth commaunde menne to become foolish that they may be wise to God for the light of the spirite cannot be extinguished by a worse darknesse then by trusting to our owne witte Furthermore lette the readers obserue that the disciples hadde not the eyes of the minde opened wherewith without the helpe of God they might discerne mysteries but as they are compreheÌ„ded in the Scriptures and so was that fulfilled which was spoken in the hundreth and nineteene Psalme and eighteene verse Lighten mine eyes that I may consider the maruellous woorkes of thy lawe For God doeth not giue suche a Spirite to his childrenne as shoulde abolishe the vse his woorde but rather it should make the same frutefull VVherefore fanaticall menne doe wickedly vnder pretence of reuelations graunt themselues libertie to despice the Scripture For that which we doe reade heere of the Apostles Christ worketh daily in all his for that by his spirit he directeth them to vnderstand the Scripture but not to carye them to vaine imaginations But it is demaunded why Christe hadde rather loose his labour for the space of whole three yeres then to open their eyes presently I doe aunsweare first thoughe the fruite of the labour doeth not so speedily appeare yet it was not vnprofitable for being lightened a newe they also felte the profite of the former time For I doe take that their mindes were opened not onely that they might afterwardes be apt to learne if any thing shoulde be taught them but that they might call to memorie for their profite the doctrine hearde before in vaine Furthermore that ignorance by the space of three yeares doeth teache vs a profitable lesson that they obtained not this knowledge a newe by any other meanes then by the heauenly light Adde also that Christe in this shewed an euident token of his Godhead because that hee was not onely a minister of the outwarde voyce which should giue a sounde in the eares but by his secreate power he pearsed into the mindes and so he declareth that it belongeth to him alone which Paule denieth to the doctours of the Churche 1. Corrinthians 3. 7. yet it is to be noted that the Apostles were not so voyd and depriued of the light of vnderstanding but that they knew some few principles but because it was only a smal taste whiche they hadde this is accounted the beginning of true vnderstanding while the vaile being remooued they doe see Christe plainely in the Lawe and the Prophets 46. Hee sayde vnto them so it is wrytten By this texte is their quarrel confuted whiche doe pretende that the outwarde doctrine is but in vaine if that we haue in vs by nature no power to vnderstande the same To what ende say they shoulde the Lorde speake to the deafe But we see where the Spirite of Christe which is the inwarde maister perfourmeth his parte that the labour of the minister which teacheth is not lost For after that Christe endewed his with the Spirite of vnderstandinge they doe receiue fruite by that which he teacheth out of the Scriptures And euen amongest the reprobate thoughe the outwarde voyce vanisheth awaye as if it were deade yet notwythstandinge it maketh them inexcusable And as concerninge the woordes of Christ they are gathered of that principle It is necessary that what soeuer is wrytten shoulde be fulfilled because that God witnessed nothing by his prophets but that which hee woulde certainly bring to passe But by the same woordes wee are taughte what must be chiefly learned out of the law and the Prophets for sith Christe is the ende and soule of the lawe without him and besides him what knowledge soeuer is obtained is vaine and friuolous VVherefore as any manne shall desire to profite best by the Scripture lette him bee alwayes bente to thys poynte And nowe Christe doeth heere firste sette downe his death and resurrection and afterwardes the fruite whiche shall come to vs by them bothe For whence commeth repentaunce and forgiuenesse of sinnes but because oure olde manne is crucified with Christe Romanes 6. and the 6. verse that throughe the same wee maye arise to newnesse of life for by the sacrifice of his death our sinnes are cleansed and our filthinesse washed with bloude but righteousnesse is obtained by the resurrection Therefore hee teacheth that the cause and matter of oure saluation muste be soughte in hys death and resurrection for from thence proceedeth reconciliation with God and regeneration into a newe and spirituall life And therefore it is plainely expressed that as well forgiuenesse of sinnes as repentance caÌ„not be preached but in his name For neither can we hope for imputation of righteousnesse neither growe to the deniall of our selues and newnesse of life but so farre foorth as he is become our righteousnesse and sanctification 1. Cor. 1. 30. But because we haue entreated at large in another place of this summe of the Gospel it is better that the readers should thence seeke for any thing whiche they haue forgotten then to be burdened with repetition 47. Amongst all nations beginning first Now doeth Christ at the lengthe declare euidently that which hee had before concealed that the grace of redemption which he brought doth generally appertaine to all nations For though the calling of the Gentiles hadde beene oft foretold by the Prophets yet the same had not beene so reuealed as that the Iewes â—huld easily admit them into the hope of saluation with them Therefore vntill the resurrection Christ was not supposed to be the redeemer but of that one speciall people And then was the wall first broken downe that they which before were straungers and scattered abroade might be gathered into the sheepefolde of the Lorde Yet in the meane season least the couenaunt of God might seeme to bee in vaine Christe placeth the Iewes in the first degree commaunding that they should first beginne at Hierusalem for because that God had peculiarly adopted the stocke of Abraham it was meete that it shoulde be preferred before the rest of the worlde This is the right of the first begotten which Ieremiah assigneth vnto them 31. 9. Paule also doeth euery where
of Christ 471. 3. whether it were lawful for Moses to permit diuorcementes 515. 7. The multitude is not to be followed 636 5. Murther is forbydden of GOD 714. 52. N. NAim what manner citie 234. 11. the name of lesu honorable 24. 31. why the name of God is holy 36. 49. What the hallowinge of Gods name is 192. 9. Names to be written in heauen what it is 308. 20. Names in the daye of circumcision were giuen to infantes 78. 21. Howe names are to bee giuen to little children 41. 59. the corruption and wickednes of mans nature 86. 22. Two natures in Christ 656. 36. The vnthankfulnes of the Nazarits 141 24. 414. 54. The malice of the Nazarites 414. 53. the Etymologie or true exposition of a Nazarite 100. 23. From whence Necromancie sprange 402. 30. Who is our neyghbour 184. 43. 597 30. The loue of our neighbour proceedeth frō the loue of God 596. 39. The Gospell of Nicedemus is fabulous 2. 1. The note vniuersal is not alwaies vniuersally taken 148. 23. The number of seauen is indefinitely taken 337. 45. the plurall number for the singular 375. 20. O OBedience is the beeginning and chiefest point of Gods worship 227 4. 434. 1. Obedience is better then sacrifices 524. 17 438. 9. The obedience of the godly is vnperfecte 204. 24. The obedience of the Papistes is corrupte 456. 12. Obedience is commended 76. 15. 78. 21. 86. 23. 95. 13. 105. 51. 123. 14. 148. 22. 243. 9. 260. 26. 426. 16. 428. 22. 549. 5. 608. 6. 684. 19. Occasion is to be taken while it is offered 218. 25. 401. 27. 669. 9. Two kindes of essences 440. 14. Offēces are to be auoided 155. 13. 263 6. 507. 24. Men malitiously take vnto themselues offences that they maye not receyue Christ 140. 22. we must valiantly resist offences 293. 6. the desire of hauing ofspring is godly and holy 9. 12. to what purpose the Apostles ministred vile to the sick 290. 12. Oyle of the Papistes filthye and rotten ibid. VVherein opinion differeth from fayth 251. 20. Opinion taken beefore darkeneth 483. 22. Order is not alwaies obserued in the scriptures 14. 17. 34. 46. 145. 18. 194. 11. 196. 12. 524. 18. what order is to bee obserued in prayer 240. 2. Politike order by the scripture is not ouerthrowne 118. 11. 508. 208. 24 586. 21. the religion of an eath 422. 26. Origens imagination touching the virginitie of Mary 21. 26. P THe Papistes mixe faith with doubting 570. 21. the Papistes do wickedly separate the word from miracles 268. 1. the Papistes are corrupters of the scriptures 174. 25. The apishe imitators of the popish apes 328. 27. The Papists require signes 451. 1. The Papistes dony concupiscence to be a sinne 175. 28. The Papistes abuse this worde peace 14. 17. the Papists from when they gather their auricular confession 228. 4. 512. 14 whereof the Papists haue deuised purgatorie 174. 25. 332. 32. 506. 31. From whence the Papists gather the intercession of the dead 393. 9. 401 27. 444. 23. From whence the papists confirme their merites 554. 15. From whence the Papists gather Peters supremacie 508. 24. From whence the Papistes gather the Church to be founded on Peter 156. 16. the Papists are bold contēners of Christ 629. 39. The Papists faine sole life to be the state of Angels 519. 12. The Papistes abuse the birth day of Iohn 10. 14. the Papists denye that counsels can erre 503. 20. The papists would bind God vnto them 523. 17. Why the papists haue feigned that three wise men came vnto Christ. 80. 1. the papists deny that the church can erre 12. 16. the papists rob christ of his honor 521. 13 the papists abuse y e angels salutatio 22. 28 the papists giue power to the virgin Mary ouer christ 35. 48 they are reproachful against her ibid. VVhat honour the papists giue vnto the virgin Mary 339. 27. the papists doe in vaine looke for Elias and Enoch before the commynge of Christ 476. 10. the false accusations of papists againste the true ministers of God 221. 16. their shamefull follie 508. 24. the ignorance of the papists in the sacrament of extreme vnction 270. 12. the papists count much babbling the chefest vertue in their praier 189. 7. the obedience of papists accursed 456. 12 the vaine satisfactions of papists 382. 41. and 444. 28. the cruel tyrannie of papists 314. 29. Howe farre our duety toward our parents is to bee regarded 237. 21. and 277. 37. and 340. 48. 436. 2. the particle Vniuersal is not alwayes vniuersally taken 148. 43. how the pastour is sayd to conuert men 13. 16. pastours are the light of the worlde 165. 14. VVho is a sincere and faithfull pastour 296. 8. and 474. 5. and 313. 28. how the pastours be fathers of the faithfull 609. 9. the pastours are subiect to slaunders 549. 7. how the pastours forgiue sinnes 241. 6. the pastours ought to send al vnto christ 291. 2. how the pastours are the fellow workers with God 803. 20. how the pastours of the gospel are greater then Iohn Baptist 295. 11. the pastours that be wicked are sharply to be reprooued 604. 1. the popishe pastours are dumbe dogges 256. 36. the ambition of the pastours a verye great plague to the Church 162. 24. and 607. 5. the constancie of the pastours 114. 7. and 135. 19. and 528. 26. the dignitie of the pastours 306. 16. their warfare 288. 28. The charge or office of the pastour 114 7. 135. 19. 148. 22. 153. 18 163. 13. 165. 14. 168. 19. 211. 6. 286. 35. 291. 2. 324. 19. 350. 14. 358. 39. 362. 26 395. 15. 419. 474. 5. 490 12. 528. 26. 577. 33. 611. 664. 45. 665. 47. 666. 49. the vexation of the pastor is from the cōtempt of the word 272. 14. the couetousness of the pastour is condēned 613. 16. the labour of the pastour is not in vaine although manye remaine in their vnbeliefe 276. 17. 307. 18. 350. 14. 440. 13. the wisdome of the pastours 366. 51. the lawful calling of the pastours 108. 2. 257. 37. the zeale of the pastours 452. 2. regard of them ought to be had 269. 8. 289. 40. 302. 2. How far the pastours ought to be obeyed 606. 2. what the patience of the faythfull is 468 24. Patience commeth of faith and the feare of God 400. 25. Patience is necessary for the godlye 158. 3. 181. 40. 182. 30. 188. 4. 539. 22. 639. 19. 643. 15. 667. 671. 34. Peace for a prosperous state 272. 12. Peace with GOD is to be sought for 9. 12. Peace without GOD is accursed 14. 17. Peace is offred to the godly by the meere grace of God 75. 14. Peace
heape sinnes vpon sinnes 779. 11. the reprobates are willingly blinded 350. 350. 14. they are inexcusable 362. 34 the diuell is the heade of the Reprobates 675. 41. the punishments of the Reprobate horrible 122. 12. and 359. 41. and 398. 22. and 399. 23. their blockishnesse 762. 51. VVhy God would haue his word preached to the Reprobates 445. 24. and 795. 46. VVhy the doctrine of saluation is deadly vnto them 439. 13. the church is burthened with Reprobates vntill the end of the world 358. 39. Resurrection farre exceedeth manneâ— capacitie 590. 29. Reuelations are not to be looked for 401. 27. Reward is not promised but of the meere good wil of God 403. Howe rewarde is promised vnto good works 469. 27. 672. 34. in what sense Rewarde is promised to fastings 199. Reward is freely offered 534. 1. How the woord Reward is to be vnderstoode 189. 5. why the scripture vseth the name of Reward 403. 469. 27. the papistes abuse the name of Reward 161. 12. 672. 34. what it is to receiue the rewarde of the iust 290. 41. who are Rich in God 375. 21. Richmen not shutte out of the kingdome of god 162. 24. and 203. 24. 400. 25. and 526. 21. and 550. 8. Richesse of themselues not euil 394. 9. Richesse make not a man happy 162. 24. Righteousnesse put for the obseruation of the lawe 122. 13. Righteousnesse of faith ibidem Righteousnesse of the lawe 523. 17. Righteousnesse is taught in the lawe 6. 6. Righteousnesse in the obseruation of the lawe 523. 17. Righteousnesse putte in the forgiuenesse of sinnes 49. 77. Righteousnes not established in the world but with great adoe 324. 20. Righteousnes for spirituall newnes of life 208. 33. Who is to bee accounted righteous 7. 6. The wisdom of the righteous is their faith 14. 17. From whence the Romanes gather theyr supremacy 268. 2. The rule to liue godly and iustly 6. 6. 48. 75. 216. 12. The rule of equitie 216. 12. A rule for praising Angels and men 36. 48. S SAbboth put for a weeke 409. 10. The lawfull manner of keeping the Sabboth 13. 7. 16. 318. 27. 319 10. 379. 14. 15. 384. 5. The Sacraments that are feigned 573. 25. The nature of the Sacraments 689. 26. How farre Sacrifices are acceptable vnto God 599. 32. the Sacrificers of the Pope are dumb dogs 256. 36. The Saduces setre vpon Christ craftilye 588. The errour of the Saduces 588. 23. â—he imitation of the saintes is foolish 126 1. 251. 20. From whence the Papists gather the patronage and help of saints which are dead 393. 9. 401. 27. 444. 23. Salt taken for the wisdom of the spirit 165. 50. the Apostles and al the faithfull are the salt of the earth 163. 13. What it is to haue salte in himselfe 165. 50. saluation proceedeth of the onely electioÌ„ of God 440. 13. saluation grounded vpon the meere goodnes of God 304. 21. Al the partes of our saluatioÌ„ are in christ 88. 30. the Summe of our saluation 88. 30. what it is to salute in the way 302. 2. the superstition of the Samaritanes 511. 52. Sampson a figure of Christ. 106. 23. VVhye Saraâ—s laughter was reprooued 15. 18. Howe Sathan is the prince of this world 45. 71. and 329. 29. sathan is the head of the reprobate 320. 24. and 675. 41. sathan is the deuiser of all euils 198. 13. sathan is a most fierce enimie of mannes saluation 127. 1. and 128. 1. 198. 13. and 262. 28. and 264. 31. and 353. 19. sathan directlye assaulteth the Faithe of Christ 128. 3. sathan an aduersarye of righteousnesse 324. 20. sathan an ennemie to mariage 518. sathan most greedie to doe harme 262. 28. and 264. 10. and 479. 17. hee can doe nothing against Gods will 329. 29. sathan rageth not at his pleasure againste the sonnes of God 725. 71. sathan a corrupter of the holy scriptures 131. 6. sathan trembleth at the sight of GOD. 263. 29. sathan endeuoureth to bring the Gospell in suspition 149. sathan is sayde to goe out of men when Christ commeth 336. 43. sathan is not vanquished but with exceeding great striuing 482. 21. sathan can not be cast out but by the son of God only 336. 43. the subteltie of sathan 16. 18. and 220. 15. and 247. 14. and 546. 31. and 601. 42. and 647. 23. and 696. 31. the pollicie of sathan 336. 43. sathans purpose in temptynge Christe 128. 3. the tyrannie of sathan fensed wyth sundry stronge defences on euerye side 329. 29. Howe miserable it is to bee subiecte to the tyrannie of Sathan 262. 28. the desire of sathan is to hurte menne 264. 10. sathans desire to ouerthrow the glory of Christ 379. 15. sathans cunning in oppressing the truth 12. 16. and 455. 6. and 459. 15. sathans cunninge in ouerthrowinge the ministery of the word 12. 16. his dominion or rule ouer men 307. 18. and 336. 43. sathans kingdome is vnder the Empire of Christ 263. 6. the destruction of Sathans kingdome 206. 18. the satisfactions of the papistes are ouerthrowne 544. 28. How much the Scribes and high priests hated Christ 82. 4. the vnthankfulnesse of the Scribes 328. 28. the pride of the Scribes 244. 12. the scripture is the spiritual armor 129. 4. the scripture is reuerently to be handled 137. 16. the diuision of the scripture 794. 44. the corruption of the scripture is from ambition 162. 24. the reading of the scripture is grown out of vse vnder the Pope 137. 16. the ignorance of the scriptures is the fouÌ„taine of all errours 590. 29. Scurrilitie is condemned 335. 36. securitie from the small number of the godly 216. 13. selfeloue bred in men by nature 287. 39. Howe hurtful selfeloue is 173. 25. and 214. 9. 327. 27. 596. 39. Seruetus denied the diuinitie of Christe 25. 32. Seruetus his error touching confuse faith 44. 3. Sâ—ed put for euery kinde of made wine 21. 15. Shâ—t a doubtfull woord 271. 9. the word signe vnproperly vsed 342. 39. the papists require signes 451. 1. VVhether it be yll to demaunde a signe 341. 39. and 453. 1. VVhy Christe vsed an outwarde signe 379. 12. Simeon knewe Christ from his infancie 87. 25. How Simeon blessed Christ 90. 34. why similitudes are often obscure 346. 10. 349. 13. not exactly to be sifted 485. 2. and 554. 20. Christian simplicitie 274. 16. Sinners put for wicked men 186. 46. 243. 29. 368. 37. what sinne is vnpardonable 331. 31. the confession of sinne is profitable 494. 21. Sinnes are not to bee wayed by present punishments 377. 2. sinnes after death are not forgiuen 332 32. sinnes two wayes forgiuen 505. 21. Remission of sinnes is a part of the gospel 109. 2. remission of sinnes is first of all to be desired 7. 6. and 240. 2. remission of sinnes contrary to satisfaction 197. the libertie to sinne not taken out of the gospel 298. 29. the condition of Slaues 403. This
horrible 664. 48. 687. 24. whye the punishment of the VVicked is deferd 377. 6. whye the punishments of the wicked are foretolde 633. 2. the destruction of the wicked 116. 9. and 121. 12. 343. 41. 389. 7. 400. 26. and 439. 13. and 441. 14. The tormentes of the wicked perpetuall 400. 26. the causes whye a wiâ—e is to be put away 516. 9. VVil looke frewill VVhat it is to doe the wil of the father 223. 21. and 340. 48. wise menne for Astrologers and Philosophers 79. 1. how the wise men were directed to come vnto Christ 80. 1. what the wise mennes giftes doe signifie 84. 11. the papistes haue imagined that three wise men came vnto Christ. 80. 1. what true wisdome is 466. 22. how wisdome is iustified of her children 300. 35. the fountaine of wisdome from the spirite of God 102. 40. the wisdom of the righteous is their faith 14. 17. Howe farre wisdome is condemned of Christ 275. 16. from whence the faith of the woman of Chanaan was conceiued 443. 22. women bent to superstition 612. 14. The thankefulnesse of the women that followed Christ 345. word takeÌ„ for a thing or substance 29. 37 the worde taken for the will and decree of God 129. 4. the worlde is giuen to the deceits of Sathan 329. 29. the worlde subiecte to the will of God 283. 29. the worlde alwayes ready to stirre vp hys owne faultes 253. 52. the world frameth to it selfe offences that it may not follow Christ 293. 6. the world takeÌ„ for the vnbeleuers 487. 7 the world somtimes taken for the church 341. the prince of the world is sathan 329. 29. the corrupt wisdome of the world ibid. the wisdome of the worlde is accursed before God 14. 17. the peruerse iudgement of the VVorlde concerning Gods workes 19. 24. the vnthankefulnesse of the VVorlde is noted 3. 1. and 73. 10. and 159. 7. 210. 1. and 383. 3. 400. 19. the conuersion of the worlde is not to be looked for 652. 30. the contempt of the worlde is necessarye for the godly 201. 21. and 365. and 389. 4. and 468. 26. workes of supererogation of the papists 409. 10. how good woorkes are to be done 187. 2. good woorkes are of God 166. 16. good woorkes are not separated froÌ„ faith 390. 11. good woorkes are frutes of repentaunce 116. 8. the defenders of the woorkes of righteousnesse 7. 6. the ende of good woorkes is the glorye of God 165. 16. woorthipping for the bowing of the knee 250. 18. wrath for the iudgement of God 115. 7. Z ZAcharie of the stocke of the priestes 5. 5. Zacharie how iust and vnreprâ—ueable 7. 6. VVhy Zacharie was so seuerely reprooued 15. 18. Zacharies punishment of vnbelief 17. 20. Zacharies thankfulnesse 142. 64. Zacheus his repentance 550. 8. Zacheus his faith 548. the Zeale of hypocrites is fained 436. 3. euery kinde of Zeale is not to bee approoued 115. 7. and 227. 4. 255. 30. and 466. 22. and 511. 54. 512. 55. and 565. 12. and 699. 33. 713. 51. Preposterous Zeale 466. 22. 23. Vnder pretence of Zeale charitie is not to be broken 497. 15. the moderation of true Zeale 320. 8. Heere endeth the Table of the Harmonie The argument of the Gospell of Iesus Christ according as it is sette foorth by MATHEVVE MARKE and LVKE THAT we may read this Euangelicall hystorie to our profite aâ—d commoditie it shall not be litle auaileable to vnderstand the sence of this word EVANGELIVM which we call in English the GOSPEL for thereby we shall easily discerne what mooued these heauenly witnesses to câ—mmit these things to wryting and to what ende all things that they haue wrytten are to be referred For these hystories were not so named by other men but that the authours themselues did so intitle them it is manifest by Marke which sayeth in plaine woordes that he declareth the beginning of the Gospel of Iesus Christ. Moreouer the perfecte and plaine definition of the Gospell is gathered specially out of a certaine place in Paule where he sayeth that it was promised of GOD in the scriptures by the Prophets as concerning his sonne which was borne of the seede of Dauid and declared mightely to be the sonne of God through the spirit of sanctification by the rising againe of the deade First he shewâ—th that it is a testimonie of saluation offered which was promised long agoe to the fathers by continuall successe of ages wherein doeth appeare a plaine difference betweene those promises which did hold in doubt the mindes of the faithfull and those glad tidinges whereby God witnesseth that he hath now throughly perfourmed all things which before he woulde haue them to hope for Like aâ— a little after the same Paule sayeth that the iustice of God is sette foorth in the same Gospel which before was signified by the lawe and the prophets And therefore in another place the Apostle calleth it an ambassage wherin is daily declared vnto men a reconciliation which is once for all concluded betweene God the world by the death of Christ. He signifieth also that Christ is not only a pledge of all good things that euer were graunted vnto vs by God but also that in him they are fully and wholely offred vnto vs according as he sayeth elsewhere that all the promises of God are fulfilled in Christ euen so and Amen And doubtlesse that free adoption whereby â—e are made the children of God as it proceedeth from the euerlasting good wil of the father so is it opened vnto vs in that that Christe who is the onely natural sonne of God taking our flesh vpon him did chuse vs to be his brethren Neither ought we to seeke any where else but onely in the sacrifice of his death for that expâ—ation or blessing wherewith our sinnes are blotted out so that the cursse or sentence of death cannot fall vpon vs. Righteousnesse saluation and perfect felicity haue a sure foundation in his resurrection VVherfore the Gospel may be defined to be a solemne publishinge or proclamation wherein the sonne of God is declared to haue beene offred vppe in the flesh to the intent that be might renew the wicked worlde and restore menne that were dead to life Neither is it without cause called good and glad tidings since in it is comprehended the summe of our felicitye for the ende thereof iâ— that it hauing begâ—â—â— in vs the kingdome of God and hauing abolished the corruption of our flesh might bring vs being renewed through the spirite vnto the celestial and heauenly glory In which sense it is oft times called the kingdome of heauen and a reparation of a blisseful life atchieued by Christ and sometime it is called the kingdome of God As when Marke sayeth that Ioseph looked for the kingdom of God doubtlesse it is to be vnderstoode of the comminge of Messias whereby it is manifest that the name of the Gospel doeth properly pertaine to the Nowe Testament and that
be as it were forgetfull of him selfe and should praye for the common safegarde of the congregation If wee shall saye that it was not inconuenient that Zacharias hauing perfourmed his chiefest parte of prayer should then secondly haue some priuate consideration of him selfe it were not an vnapt answere But it is scarse probable that Zachary shoulde then haue prayed for the obtayning of a Sonne whereof he was past hope by the olde age of his wife Neither is there any certaine moment of tyme gathered of the woordes of the Angell VVherefore simply I interpreet that his desire was nowe heard which long beefore he had powred out before GOD. Furthermore the desire of hauing ofspring so there be no excesse is godly and holy as may be gathered out of scripture which esteemeth this not in the last place â—mong the blessings of God Thou shalt call his name The name of Baptist I thinke was giuen vnto him to declare the effecte of his office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the whiche the Greekes say Iohn with the Hebrewes doth signifie the grace of God But manye thinke the Sonne of Zachary so to bee called as beeloued of God I doe not thinke that fauour here to bee commended which god thought him priuatly to be worthy of but that which his message was about to bring to al men The time doth encrease the authoritie and estimation of his name because that before he was borne God imprinted in him a signe of his loue Matthew Marke Luke 1.   14. And thou shalt haue ioye and gladnesse and manye shall reioyce at his byrth 15. For hee shall be great in the sight of the Lorde and shall nether drinke wine nor strong drink and hee shal be filled with the holy Ghost euen from his mothers wombe 16. And many of the children of Israel shall he turne to their Lord God 17. For hee shall goe beefore him in the spirite and power of Elyas to turne the heartes of the fathers to the children and the disâ—bedient to the wisdom of the iust men to make ready a people prepared for the Lord. 14. Thou shalt haue ioye The Angell dooth signifie greater ioy then that Zachary as could comprehende of his new ofspring For he declared that hee shoulde haue such a sonne as he durst not wish for And streight wayes hee goeth further that that ioye shoulde not be priuate whereof the onelye parentes shoulde take their delectation or that it might keepe it selfe in priuate houses but shoulde bee common also to straungers to whome the profitte of his natiuitie shoulde bee declared Therefore it is like as if the Angell had sayde not a sonne to haue beene borne alone to Zacharias but a teacher and a prophet to all people The Papistes abused this place that they might bring in a prophane custome in celebrating the birth day of Iohn I let passe this that they woorshippe this day too much contrary to all good order with daunsinges leapings and all kinde of lasciuiousnesse with libertie of banketting which order they faigne to bee sacred vnto them and that they suffer them selues in that celebration to bee deluded with magicall artes and deuylish deuises no otherwise then as in the ceremonies of Ceres At this present it shall be sufficient for mee briefly to declare the Angelles woordes to haue beene wrested of them vnwisely to the annuall celebrating of his byrth day when the Angell simplye did commende the ioy which should come to all godly men by the fruit of his doctrine For they reioyced for a prophet to be borne vnto them by whose ministerie they were brought in hope of saluation 15. For he shall be great Hee confirmeth that which he sayde of ioy because that Iohn was appoynted to a thing great and vnaccustomed Neither yet are the vertues wherein hee did excell so much here praysed as the greatnesse and excellencie of his office is extolled Lyke as Christe when he affirmeth him to bee the chiefest among the children of women he hath not respect so much to the holynesse of his life as to his ministerie That which streight wayes after followeth Hee shall neither drinke wine nor strong drinke is not so to bee vnderstoode as though it were an especial vertue of Iohn to be a refrayner froÌ„ wine but because that by that especiall marke God would note his seruaunt whereby the worlde might know an euerlasting Nazarite The priests also refrayned from wine and strong drinke when they supplyed their courses in the temple The same abstinence was prescribed to the Nazarites vntill their vow were fulfilled And GOD would shewe by a notable token that Iohn in all his life was a Nazarite dedicate vnto him as we read also the same of Sampson But vnder this colour there is not to be faigned a woorshipping of GOD in abstinence from wine as Apes that with ambition will followe whatsoeuer they may perceiue of their fathers deedes Onely let all men haue temperaunce in estimation they that finde hurte in drinking of wine let them willinglye abstaine they that lacke let them take the want of it in good parte For that which pertayneth to the name of Sicera I willingly agree to their iudgement which shed with the Hebrewes doe thinke to be called euery kind of made wine Hee shall be filled with the holy Ghost This more inwarde note wherewithall the Angell saieth Iohn shall be signed was farre excellenter then the outwarde and visible signe In these woordes I thinke nothing els to be noted then his apparaunt towardnesse which might shew a hope of his excellencie to come Further I saye not such towardnesse as is also in prophane men but such as might accorde to the greatnes of his office The sense therefore is that the power and grace of the spirite shoulde not then onely shewe it selfe in him when that hee should aspyre to his office but that euen from his mothers wombe hee shoulde excell in the giftes of the spirite which as certaine signes shoulde testifie what hee should be For from his mothers wombe is as much to say as from his first infancie I graunt truely the power of the spirite to haue wrought in Iohn when he was yet included in his mothers wombe But in my iudgement the Angell here meant an other thing that Iohn being yet an infant should be brought as it were into the theatre with a singular commendation of the grace of God of the fulnesse it is not meete that we should more subtilly dispute or rather triffle with sophisters For the scripture doth by this name signifie no other thing then the excellent and not common aboundaunce of the giftes of the spirite To Christ alone we knowe the spirite to haue beene giuen without measure that wee might all drawe of his fulnesse and to be giuen to other by a certaine measure But they that aboue our common capacitie are endued with more plentifull grace are sayde to beefull of the holye Ghoste
come out by gestures and signes dooth shew that hee is become dumbe And it is credible that some tokens of feare remayned in his countenaunce whereby they gather that God had appeared to him And there were in that age few or no visions but the people did remember that they had beene common before in their fathers time VVherefore not without cause did they iudge of these manifest signes For it was not coÌ„mon that sodenly without sicknes he should be dumb And that after longer delay then neede was he should come so amased out of the temple Furthermore the name of the temple as we now said iâ— vsed for the holy place where the altar of inconse was from thence the Sacrifice being finished the priests were woont to goe into their porche and thence they blessed the people 23. VVhen the dayes were fulfilled Luke doth put the word Liturgian for the executing of the office which did goe by course in order to euery one euen as we haue said That it is said that Zachary returned to his house the time of his charg being past hereout we gather the priests so long as they were in their courses did refrain froÌ„ their houses that they might altogether be giuen and fixed to the seruice of God For this purpose there were Galeries made in the sides of the temple in the which they had chaÌ„bers The law did not forbid the priest from his own house but that it restrained them from touching of their wiues when they should eat the holy bread It is probable that when Many with smal reuerence did handle the holy things this remedie was inuented that they being remoued from all allurements might keepe them selues cleane free from all pollution Neyther was the lying with their wiues onely forbidden then but also the drinking of wine and strong drink Therefore when the order of their diet was chaunged it was profitable not to depart from the teÌ„ple that the sight of the place might teach them to seeke and esteeme of puritie euen as it was appointed of the lord It was also profitable that al occasion of wantonnesse should therby be taken away that with more diligence they might apply their charge The Papistes this day vnder this pretence doe defend their tyrranous law of vnmarried life For thus they reason seeing the priests in times past were commanded to abstain from their wiues when they were busied in holy affaires now worthily may perpetuall continence be required of our priestes which not by course of times but daily doe sacrifice Chiefly for that the dignitie of holy rites is farre more excellent then vnder the law But I would knowe why they doe not also abstaine from wine and strong drinke For neyther is it lawfull to separate those commaundements which God hath ioyned that onely halfe should be obserued and the other part neglected The compâ—nie with their wiues is not so expressly forbidden as the drinking of wine If vnder the colour of the law the Pope doth inioyne to his priests single life why doth he permit them wine Nay by this reason he ought to shutte vp his priestes in some innermost roomes of his Temples that they being shutte in prisons might passe all their life without the fellowship of women and people Now we see plainely they wickedly pretende the law of God from which they depart But notwithstanding a ful answere dependeth of the difference of the law and the Gospell The priest did place him selfe before God to purge awaye the sinnes of the people that he might be as it were a mediatour of God and men it behooued him vpon whom that office was layd to haue some note whereby he being exempted from the common order of men might be knowne as the figure of the true mediatour For this purpose were appointed the holye garments and annoynting Now in the publike ministers and pastors of the Church there is no such like thing I speake of the ministers which Christ instituted to feede his flock not of those which the Pope maketh rather butchers to sacrifice Christ then priestes VVherefore let vs repose our selues in that sentence of the holy Ghoste which pronounceth that matrimonie is honourable in all men 24. Shee hidde herselfe This seemeth to bee absurd as though that shee should be ashamed of diuine blessing Some thinke that the thing beeing yet doubtfull shee durst not come abroad least that shee should make her selfe a laughingstocke if her opinion should be made frustrate which shee had conceaued And I doe so accompt of the promise made that shee was assured it should come to passe For when shee perceaued such grieuous punishment to be layde vppon her husband for the vnaduised fall of his tongue howe could shee fiue monethes space nourish such doubt in her heart and her woordes doe plainely declare that her hope was not wauering or doubtfull For when shee saieth the Lorde hath doone it shee wisely and without feare declareth the Lordes known fauour There might be two causes of her hiding First that the miracle of God should not be layde open to the diuers speaches of men beefore it should apparauntly be knowne For it is the custome of the worlde to speake oftentimes rashly and verie vnreuerentlye of the workes of God The other cause was that when men of a sodaine shoulde see her great with childe they should the more be stirred to praise the Lorde For those workes of GOD which by litle and litle rise vppe amongst vs in processe of time are naught sette by Therefore Elizabeth hydde and absented her selfe not for her owne sake but for the cause of others 25. Thus hath the Lorde dealt with mee Shee setteth forth the goodnesse of God priuately vntill the appoynted time should come of publishing the same vnto the worlde It is to bee supposed that her husbande by writing had enformed her of the promised childe in that the more certainely and with the cheerefuller minde shee sheweth that GOD is the aucthour of this benefitte And that shee approoueth in her nexte woordes In the dayes wherein he looked on me to take from me my rebuke among men Shee declareth that the cause of barrennesse was for that the fauour of God was turned from her Amongst the earthly blessinges which God doth giue the scripture accounteth this as chiefe that he vochsafeth to giue vs children For if the increase of bruit beastes is a blessing of God then how much more excellent man is then beastes so much more to be esteemed and accounted of is the increase of men then of beastes Neither is it a slight or common honour that when God alone deserueth to be accounted a father hee yet admitteth earthly men into the fellowshippe of this name with him Therefore that doctrine is diligently to be considered that children are the inheritaunce of the Lord. Psalm 127. 3. and the fruite of the womb his rewarde But Elizabeth had a further regarde because that beyonde the common
howe shall this be seeing I know not man 35. And the Angel answeared and saide vnto her the holy Ghost shall come vpon thee the power of the moste highe shall ouershadowe thee therfore also that holy thing which shal be borne of thee shall be called the sonne of God 36. And beholde thy cousin Elizabeth shee hath also conceiued a sonne in her olde age this is her sixte moneth which was called barren 37. For with God nothinge shall bee vnpossible 38. Then Marie sayd Behold the seruaunt of the Lorde â—ee is done vnto mee accordinge to thy woorde So the Angell departed from her 34. Howe can this be The holy virgin seemeth as hardly to restraine the power of God as Zacharie did before For that doeth shee accompte to be vnpossible which is beyond the commâ—n order of nature for thus she reasoneth I knowe no man how then should I beleeue that this shoulde come to passe which thou tellest me It is not needefull that we shoulde greatly labor to cleare her of all fault for by faith shee ought to haue risen to the omnipoteÌ„t power of God which is not tied to natural means but surmounteth the whole world yet shee now staieth in the common course of generation yet it is to be knowen that shee doeth not so doubt or demand as if shee would haue the power of God made subiect or equal to her senses but being stricken with a sodaine admiration shee is only moued to aske this question And that she obediently and gladly receiueth this promise may be gathered by this That wheras there were many doubts on the contrary part shee yet did stay but at this one Shee might easily haue obiected where is that throne of Dauid become seeing that al the dignity of that Empire had now a long time ben abolished all the glorious beautye of the kingly stocke was extinguished So that if she had weighed the matter with the iudgement of flesh she should haue takeÌ„ al that she heard of the Angel but for a fable VVherfore it is not to be doubted but that shee easily gaue place was throughly perswaded of the restitution of the church a thing according to the flesh incredible And it is probable that the prophesie of Esay 11. 1. was coÌ„monly spoken of euery where whereas God promiseth to raise a graffe to grow out of the contempned stocke of Isay. Faith therefore being through the grace of God conceiued in the virgins minde caused her without doubt to beleue the message that was brought her of erecting of the throne of Dauid If any except and say that there was also an other Prophesie that a virgin should beare a sonne I answer that the knowledge of that mysterie was as then very darke The fathers hoped that they shoulde haue a king borne vnder whom the people of God should be blessed happy But the meane lay hidden from them as if a veile had bene put betwene them and it Therfore it is no maruell that the holy virgin asketh a question of that shee knoweth not But that some do imagine of her words that shee had made a vow of perpetuall virginitie it is ouer weake altogether absurde For then very vnfaithfully had shee done in that shee suffred her selfe to be bestowed on a husband and so making a mocke of God had despised his holy ordinance of matrimonie Although that in Poperie there had crept in a barbarous tyrannie in this matter of matrimony yet they neuer durst go so farre as to permit the wife without the consent of the husband to vowâ— continencie Furthermore it is a childish inuention to imagine a kinde of Monkerie amongst the Iewes Yet that obiection is to be answered that the virgine had respect vnto the time to come therefore should signifie that she should not dwel together with her husband But this coÌ„iecture is probable plaine that the greatnes or rather the maiestie of the matter did so strike the virgin that shee had all her senses tied bound with admiration VVheÌ„ she heareth that the Son of God shal be borne she considereth a matter not common this is the reason why shee excludeth the knowledge of man Thus being amased shee crieth out how can this be Therefore doth God so gentlely pardon her and so louingly and fauourablie answere her because that hauing Gods workes in admiration shee did reuerently and soberly demaunde how that could come to passe which she was perswaded to be far aboue the common and accustomed course of nature Furthermore this question was not against faith Because that it arose rather of an admiration then of distrust The holy Ghost shall come vpon thee The Angell doth not so set the maner as it had bene nedefull he should haue done that woulde satisfie the curiositie of many But he calleth the Virgin simplie to consider the power of the holy Ghost that with silence and quietly she might resigne her selfe wholely ouer vnto him The worde To come vppon doeth signifie that this is an extraordinarie worke where the meanes of nature do want And the next parte of the sentence is added to expounde the former The power of the most highe shall ouershadowe thee For the spirite is as it were the essentiall power of God through whose worke he sheweth and exerciseth himselfe as well in the gouernance of the worlde as in myracles There is an apt Metaphore in the worde ouershadowe For the Scripture doth oft compare the power of God wherewith he preserueth and defendeth his vnto a shadow But there seemeth to be an other more peculier sense and vnderstanding of this place namely that the worke of the spirite shoulde be secrete euen as a cloude set before shoulde stay the eyes of men from seeing And as in woorking myracles God doth kepe secrete from vs the counsell of his workes So it is our partes with modestie to reuerence that which hee woulde haue kepte hidden from vs. Therefore that holy thing that shall be borne This is a confirmation of the former sentence for the Angell teacheth vs that it behooueth Christ to be borne without the companie of man and woman that he might be holy and the sonne of God that is that he should not be in a commoÌ„ estate amongst men but that in holinesse and glory hee shoulde excell all creatures The heretikes which faine that when he was borne man and was after made the Sonne of God do wrest that causall coniunction that he should therfore be called the Sonne of God because that he was woonderfully conceiued by the power of the holy Ghost but they reason very wickedly For althoughe that hee was manifested the sonne of God in flesh it followeth not but that the worde was begotten of the father before all worldes Or rather he the same that was the Sonne of God in his eternal Deitie appeared also the Sonne of God in his humaine flesh But this place doth not only teache vs the vnitie
that there are but fewe that fall not into one of these 2. vices for some pleasing them selues to much aboue measure doe maliciously despise the giftes of God in their brethren that they alone might be aloft And there are others which doe so superstitiously extoll men as if they should make idols of them for them to worship Heereof it came that they leauing Christe as it were in the lower rowme did geue the chiefest seat vnto Marie Contrariwise Elizabeth in praising her doeth not so obscure the glorye of God but rather referreth all things to God himselfe And yet as shee acknowledgeth that God hath geuen his grace vnto her and to others shee enuieth not to geue him the highest degree and modestly sheweth that shee hath receiued more then was due to her In that she calleth Marie the mother of her Lord there is noted the vnitie of the person in two natures as if she should haue sayde he which is begotten a mortall man in the wombe of Mary is also eternall God for it must be remembred that the simple womā doth not speake of her owne witte but shee onely vttereth those things which the holy Ghost doeth teach her And this name doth properly belong to the sonne of God manifested in the flesh vnto whome all power is geuen of the father and which was ordained the chiefe Prince of heauen and earthe by whose hand God gouerneth al things Yet he is especially the Lord of the faithfull who willingly and gladly submit themselues vnder his gouernemēt for hee is not the heade but of his owne body Therefore Paule sayeth 1. Cor. 8. 5. Although that many are called Lordes in the world yet vnto vs that is to them that are of the housholde of faith there is but one Lord. Furthermore when she amplifieth this grace of God whereof shee speaketh by the sodaine motion of the infante whiche shee bare in her wombe it is not to be doubted but that shee would declare that shee felt something supernaturall and diuine 45. Blessed is shee that beleeued Seeing that it appeareth by that whych Luke hath saide before that Elizabeth spake by the secreate direction of the spirit it is the same spirit that affirmeth that Mary is blessed because that she beleeued and in praising the faith of Mary he generally teacheth vs wherein the chiefe felicitie of men consisteth Blessed Mary which beleeued in her heart the promise of God conceiued and bare saluation to her self and to all the world This was special to her But because that we haue no drop of righteousnes life or of any good thing but as the Lord offereth the same vnto vs in his woorde there is one faith which pulleth vs from out of extreeme pouertie and miserie and maketh vs partakers of the true felicitie and there is great waight in this clause For those things shall be performed which were tolde her This is the meaning that faith geueth place to the promisses of God that they may take effecte in vs. And it is certaine that the truthe of God doeth not depend vppon the will of menne but rather that is true Rom. 3. 4. That God remaineth alwayes true althoughe all the worlde whiche is geuen to vnbeliefe and lying shoulde endeuour to weaken and hinder the same But because that vnbeleeuers are vnwoorthy to enioy the fruit of the promisses therfore the scripture teacheth that the same promisses are onely by faith made effectuall to our saluation for God offereth his benefites generally to all faith openeth her bosome to receiue the same but vnbeliefe suffereth the same to passe by that they may not once come neare vs. If Mary had ben vnbeleeuing yet that coulde not haue hindered the purpose of God but that he woulde haue perfourmed his woorke by some other meanes that he would haue liked But shee is called blessed because that by faith shee receiuing the blessing offered her made the way ready to God for the performance of his worke So againe vnbeliefe shutteth the gate against him and staieth his hand from woorking least that they should taste the comforte of saluation which disappoynt him of the glory of his power Also the relation betweene the woorde and faith is to be noted hereof we learne what it is to beleeue namely when we subscribe and consent to that which God doeth speake and doe certainly assure our selues that hee will perfourme that which he hath promised The clause From the Lorde signifieth as muche as the simple doe commonly say on the behalfe or parte of God for the promisse was brought by the Aungell but it came from GOD alone whereby wee gather that whether GOD vseth the ministerie of Aungelles or of menne yet his will is that there shall no lesse reuerence be geuen to his woorde then if he him selfe openly should appeare from heauen   Luke 1. Matthew Marke 46. Then Marie sayde my soule magnifieth the Lorde 47. And my spirite reioyceth in God my sauioure 48. For hee hathe looked on the poore degree of his seruaunte For beholde from hence foorthe shall all ages call me blessed 49. Because hee that is mightye hathe done for me great things and holy is his name 50. And his mercye is from generation to generation on them that feare him Nowe doeth hee sette downe and shewe the Songe of the holye Virgine notable and woorthy to be reported whereby it plainely appeareth howe shee excelled in the gifte of the spirite And there are three partes of this Songe for Marie with a solempne thankes geuing doeth first declare the mercie of God which shee had founde in her selfe Then in general woordes she commendeth the power iudgements of God At the length shee applieth the same to this present matter where shee speaketh of the redemption promised in times past to the Church and nowe perfourmed My soule magnifieth Here Marie declareth her thankfulnes as we sayde euen now And because that the hypocrites for the most part doe set foorth the praises of God with full mouthes and no affection of the heart therefore Marie sayth that she doth praise God euen from the innermost affection of her minde And truely they doe nothing els but prophane the holy name of God which not from their heart but with tounge onely doe declare his glory Furthermore when as these wordes Soule and Spirite are diuersly taken in the scripture yet when that they come together they doe signifie two especiall faculties of the soule for the spirit is taken for the vnderstanding and the Soule for the seat of affections That wee maye the better vnderstande the minde of the holy Virgine it is to be noted that that is put heere in the second place which in order oughte to be first for that the will of man might be stirred to praise God it is necessary that the reioycinge of the spirit should go before as Iames teacheth chap. 5. 13. Is any mery lette him sing for sorow heauines do restraine the minde
couenant of God he retourneth to the especiall promisse for the which cause he was sent so the first place which appertaineth to the last and full redemption noteth one certaine childe to whom the title of God shoulde only belong but the latter place which is referred to that speciall benefit which was then at hand appoynteth the time by the infancie of theÌ„ which then were new borne or shortly after were to be borne Hetherto except I be deceiued I haue with strong sound reasons refuted the cauils of the Iewes wherwith they endeuor to ouerwhelme the glory of Christe least by this prophesie it shoulde shine forth Now it resteth for vs to take away that cauil in the woorde glâ—â— They very frowardly shake vp Mathew who proue that Christ should be borne of a virgin when that the Hebrewe worde doth simplie note a yong woman and they scorne vs as men deceiued with a word wrongfully translated that we shuld beleue that he was conceiued by the holy Ghost wheÌ„ that the Prophet only sayth that he was the sonne of a yoÌ„g woman But first therein they shewe ouer much pleasure in contending while they vrge that worde to be vnderstode of a yong woman known vnto a man which the scripture attributeth euery where to virgins The etymologie also agreeth with the same which signifieth a hiding wherin is noted a maidenly shamefastnesse they bring one place oute of the Prouerbes chap. 30. 19. which yet helpeth them nothing at all for there Salomon speaketh of a maid whom a yong man loueth but it doeth not presently folow that she should be defiled whom a yong man loueth nay the coÌ„iecture on the other part is more probable Furthermore if I shuld graunt that which they require of the word yet the matter it selfe conuinceth them and enforceth them to confesse that the Prophet speaketh of a wonderful and an vnwonted birth He crieth that he bringeth them a signe from the Lord and that no commoÌ„ signe but such a one as shuld excel al others if he had only said that a woman shoulde beare a childe then howe ridiculous a thing had it beene for him to make so solemne a preface VVe see how the Iewes through their owne frowardnesse doe not only set forth themselues to be scorned at but also the most reuereÌ„d mysteries of God And it is not a vaine argument which is gathered out of the whole text a damsel shal conceiue why is there no mention made of the man The prophet commendeth speaketh of some vnaccustomed vnusuall thing Furthermore the commandement of geuing the name to the child was geueÌ„ to the damsel in the which matter the Prophet also speaketh of a thing extraordinarie for although that the scripture declareth that the mothers oft times gaue the names to the childreÌ„ yet they did it by the authoritie of the fathers therfore the Prophet directing his speach to the damsel doth in this childe take from the meÌ„ what right soeuer the order of nature had geuen them Then let this remaine stedfast that the Prophet coÌ„meÌ„deth this great myracle of God that al the godly might atteÌ„tiuely reuerently consider the same which the Iewes do vnworthely prophane applying that to a coÌ„mon maner of coÌ„ceiuing which is spoken of the secrete working and power of the spirite 23. His name Emmanuel The scripture vseth to speake thus that God is with vs when that he is present with vs with his help with his grace exerciseth the power of his hand to defend vs. But heere is the meane expressed wherby God communicateth with men for without Christe we are alienated from God and by Christ we are not only receiued into his fauour but we are also made one with him And that which Paule teacheth to the Ephes. 2. 17. that the Iewes vnder the law were nere vnto God and that there was a deadly hatred betwene him the GeÌ„tiles meaneth nothing els but that God in shadowes figures gaue signes of his preseÌ„ce vnto this people which he had adopted for that promise was in force God in the middest of thee Deu. 6. 15. 7. 11. Also this is my rest Psal. 132. 14. But seing that familiar coniunction of the people with God did depend of the mediatour because that in substance he was not yet fully reuealed by signes he was shadowed His seat and his dwelling place was placed betwene the Cherubims because that the arke was the figure and the visible pledge of his glory But in Christe no more a shadowed but a perfecte presence of God was geuen and shewed vnto the people for the which cause Paul sayth to the Col. 2. 9. that al fulnesse of the Godhead doth dwel in him bodely And truely he could not otherwise haue ben a lawfull mediator except that vnseparable conioyning of both the natures in him had ioyned men to God neither is there anye cause why the Iewes shuld iangle that the name of God is often traÌ„sferred to those monuments wherin he witnesseth his presence to the faithful for it cannot be denied but that this name containeth in it a secreate contrariety which coÌ„pareth the presence of God reueled in Christ with the whole maner of his presence as he was shewed to the old people before the coÌ„ming of Christ. If the cause of this name begaÌ„ then in dede to be manifest wheÌ„ that Christ appeared in the flesh then it foloweth that in times past God was ioyned to the fathers not fully but only in parte wherof againe it is concluded that Christ is God manifested in the flesh And he hath exercised the office of a mediator euen froÌ„ the beginning of the world But because al this did depend of the later reuelation then as though he were cloathed with a newe person he was woorthely at the length called Immanuel when as he came foorth as a priest who with the sacrifice of his owne body shuld wash away the sins of men with the price of his owne bloud shuld reconcile them to his father to be short should fulfil al the partes of mans saluation So first in this name the diuine maiestie of Christ is to be coÌ„sidered of vs that it may haue that reuerence of vs which is due to the only the eternall God But yet neuertheles that fruit is not to be neglected which God would therof gather receiue from vs for as oft as we behold God man in the person of one Christ we may certainly determine that God possesseth vs if by faith we be ioyned vnto Christ. That the number is changed in that verbe they shall call it differeth nothing from those things which I spake before the Prophet speaketh to one virgine and therefore hee vseth the second persone thou shalt call But for what cause this name was firste vttered this is the common confession of all the godly that God gaue him selfe in Christ to be enioyed of vs. 24. Ioseph being raised The readinesse
not the shepheards and that they neuerthelesse seeke their saluatioÌ„ from Christ and that they submit themselues vnder the gouernment of him being yet but an infant there ought no signe be it neuer so contemptible darken his glory with vs but at the least that wee might humbly worship him sith that he is ascended into heauen sitteth at the right hand of the father 13. And strâ—ght way there was a multitude Although that in one Angel there was giuen a shew of Gods gloryâ— yet GOD would that his sonne should be more royally adorned and that aswell for the confirming of vs as of the shepheardes The credit of two or three witnesses is sufficient amongst men to take away a doubt but the heauenly host with one consent and with one voyce giue testimonie to the sonne of God Then what a peruersnesse were it not to credit the generall testimonie of the Angelles whereby our saluation in Christ is witnessed whereby we gather how detestable this incredulitie is vnto God which disturbeth this sweete harmonie both of heauen and earth Againe we are to be condemned of more then beastly blockishnes if this song which the Angels with one consent haue song that they in wordes might beginne to vs doe not kindle in vs a fayth and an endeuour to praise God Adde this also that the Lord would by this example of heauenly melody coÌ„mend vnto vs the vnitie of faith and exhorte vs with one consent to sing his praises vpon the earth 14. Glâ—ry in the hyghest The Angels begin with thanks giuing or with the praises of God because that the scripture euery wher teacheth vs that we are redeemed froÌ„ death to this end that aswell in tongue as in works we might testifie our thankfulnes to God Let vs therefore remeÌ„ber that this is the finall cause wherfore God reconciled vs to himselfe by his only begotteÌ„ sonne that the riches of his grace great mercie being made knowne his name might be glorified And at this day how much euery one of vs is strengthened through the knowledge of grace to set forth the glory of God so much hath he profited in the faith of Christ yea as oft as mention is made of our saluation we must know that there is as it were a signe giuen vs to stirre vs vp to giuing of thankes and prayses vnto God In earth peace This is the more vsuall reading that then the third clause may follow towardes men goodwill And although for the sum of the matter there is no great difference which of the two thou readest Yet the other interpretatioÌ„ seemeth to agree better because it is not to be douted but that these two clauses agree together Glory to God on high and in earth peace but except thou opposest men vnto god it cannot be a ful Antithesis Peraduenture this preposition En deceaued the interpreters because that the sense of the words was darke to say peace to be in men But seeing that in many places of the scripture this prepositioÌ„ is superfluous there is no cause why it should hinder Vs. Yet if any hall rather place it in the latter clause the same sense shall still remaine as I will presently declare Now it is to be seene what the Angels meane by this word peace certenly they speak not of the outward peace which men maintaine betweene theÌ„selues but he saieth that the earth is appeased when men are reconciled to God are quiet within in their minds We know that we are borne the children of wrath and by nature that wee are enemies to God so that it is then necessary that we should be vexed with horrible disquietnes so long as we finde God offended with vs therefore a short and an euident definition of peace is to bee gathered of the contraries that is of the wrath of GOD and the terrour of death and so there is a dubble relation to be had the one to God the other to men because that we haue then peace with God and he blotting out our guiltines not imputing our sinnes beginneth to be mercifull vnto vs and we resting in his fatherly loue do call vpon him with a sure faith without feare we reioyce in that saluation promised vs. And although that in Iob 7. 1. the life of man vpon earth is called a continual warfare and the thing it self declareth that there is nothing more troublesome then our estate while we remaine here in the world yet the Aungelles expressly place peace on the earth that wee might know that no troubles can hinder vs but that we enioying the grace of Christ might haue setled quiet minds therfore let vs remeÌ„ber that there is a seat of peace placed eueÌ„ in the mids of the stormes of teÌ„ptations amongst diuers dangers amongst violeÌ„t teÌ„pests in the middest of battels feares least our faith being driuen back with any of these engines should wauer or waxe faint Good will I know not how it came to passe that it was put in the genetiue case certeinlye the coÌ„mon translation which hath vnto men of goodwil ought not onely to be forsaken as adulterous but because it corrupteth the whole sense Yet many are deceaued also which reading it in the nominatiue case good will doe referre the same to men as if it were an exhortation to them to embrace the grace of Christ. I graunt that it is no otherwise confirmed then as God offereth his peace vnto vs except that we receiue the same But seeing that Eudokia is taken in euery place in the scriptures for that which the Hebrewes call 〈◊〉 the old interpreter translated it Beneplacitum This place is very yl expounded of the accepting of grace But that which the Angels speak of doth rather shew the fountaine of peace that we might know that it is a free gift to flow out of the meeremercy of god If you please to read it Good will in men it shal not be amisse in respect of the sense for in this maner of speach the cause of the peace shal also be noted that is that God freely accepteth men into his fauour with whoÌ„ he before had warliâ— or deadly discord If thou wilt read peace of goodwil for willing I wil not be against this exposition yet that is the plainest to haue Eudokian put appositiuely that we might know from wheÌ„ce peace commeth to vs. Matthew Marke Luke 2.   15. And it came to passe when the Angelles were gone awaye from them into heauen that the Shepheardes said one to another let vs go then vnto Bethlehem and see this thing that is come to passe which the Lord hath shewed vnto vs. 16. So they came with hast and founde both Mary and Ioseph and the babe layd in the cratch 17. And when they had seene it they published abroad the thing which was tolde them of that childe 18. And all that hearde it wondred at the thinges which were tolde them of the Shepheards 19. But
order much lesse to be brought to nothing In summe as far as the wicked thinke that nothing is taken from themselues so much reuerence they will graunt to God and to the scripture But when that Christ hand to hand striueth with ambition couetousnes pride vaine hope hypocrisie and deceites then forgetful of all modestie they are caried into madnesse Therfore let vs know that wicked affections are the chiefe cause of blinding the enemies of the trueth which turne light into darknesse 6. And thou Bethlehem It is not to be doubted but that the Scribes did faithfully cite the wordes of the text in their own tongue as it is in the Prophet but it was enough for Matthew to note the place and because that he writ in Greeke he followed the allowed translation For by this place and such others it is easily gathered that the Gospel was not written by him in the Hebrew tongue Furthermore this is alwaies to be obserued as oft as the apostles do cite any testimonie of scripture although they render it not word for word nay sometime they are far from the same yet they are very aptly and fitly applyed of them to the matter VVherefore let the readers alwayes marke to what purpose the Euangelistes bring the places of scripture let them not stand scrupulously vpō euery word but let them be content with this one thing that the scripture is neuer wrested by them into a diuers sense but that it is properly applyed to the peculiar and proper vse And certeinly seeing it was their purpose to giue milke to drink to infants and nouices in the faith which were not yet able to take sound meat no religion staid them that lesse diligently and exactly they should enquire what the scripture teacheth of the sonne of god and so that taste which the Apostles giue them should lead them to the fountaine Now let vs returne to the prophesie of Micheah These are the words that are read in the Prophet and thou Bethlehem Ephrathah art litle to be among the thousands of Iudah yet out of thee shal he come forth vnto me that shal be the ruler in Israel Matthew for Ephrathah putteth Iuda but in the same sense for the mind of Micheah was onely by this note to put a difference betweene this Bethlehem whereof he speaketh that other in the tribe of Zabulon There is more difficultie in the rest of the text for the Prophet saith that Bethlehem is litle that it should be accounted amongst the gouernours in Iuda Matthew on the other side extolleth the dignitie as that it should be one of the chiefe This cause mooued many interpreters that they reade this place of the Prophet interrogatiuely yet some of a better iudgment thought that Matthew would in this chaunge set forth the praise of the grace of God because that his poore and obscure towne was made a place of the birth of this great king But although that Bethlehem excelled in this honour yet it profited nothing the dwellers there so that it rather fell into a grieuouser destruction because that the redeemer was worse then vnworthily receiued thither Mathew also for a rular putteth this word shephearde yet he expresseth both two for that he declareth that Christ should be the captaine of the people and that the office of feeding was committed vnto him Matthew 2. Marke Luke 7. Then Herod priuilye called the wisemen and diligently enquired of them the time of the starre that appeared 8. And sent them to Bethlehem saying goe and search diligently for the babe and when ye haue found him bring me word againe that I may come also and worship him 9. So when they had hearde the king they departed and loe the starre which they had seene in the East went before them till it came and stoode ouer the place where the babe was 10. And when they sawe the starre they reioyced with an exceeding great ioy 11. And went into the house and founde the babe with Mary his mother and fell downe and worshipped him and opened their treasures and presented vnto him gifts euen gold and incense mirrh 12. And after they were warned of God in a dream that they should not go againe to Herod they returned into their countrey another way   7. Herod priuily called the wisemen The tirant durst not shew his feare carefulnes least he shuld so arme the people with audacitie with whō he knew himself hated therfore opēly he dissebleth the cause as thogh it per tained not to him But priuily he enquireth that he may preuent the present peril But although an euil cōscience made him feareful yet it is not to be doubted but that stroke his mind with an vnusual feare that being destitute of counsell distraught in mind he was for the time amased For there is no easier a matter then vnder the cloak of humanitie to suborne a cōpanion from amongst the courtiers which espying out y e whole matter might presētly return Certenly Herod was wonderful subtil ther was in him a rare magnanimity so that it is the more to be wōdred at that now in so extreame daunger when as he had a remedie at hand that he should lie astonished half dead wherfore we may know that it was wonderfull that the sonne of God did then escape the iawes of the Lyon And the Lorde at this day doth no lesse bewitch his enemies least they should deuise a thousande sleightes to hurte to destroy his Church nay that they often take not the occasions which are in a readinesse And the Lord by an other meanes as wee shall see laughed to scorne and mocked the subtiltie wherewith hee had deceaued the wisemen faigning that he himselfe would come to worshippe him But as Heord fearing the tumult of the people was bereft of his minde so againe he was so madde that he did neither doubt nor feare to stirre vp God against himselfe for he knew that if a king was borne that he was ordained of God that hee might raise vp the decayed throane of Dauid Therefore he sets not vpon men but foolishly he presumes to war with God Both therefore is to be noted that hee was taken with a spirite of giddines that he might strik God yet he dealt very childishly because his counsell was brought to naught so that he was euen as a blind manne which gropeth in the darke 9. VVhen they had heard the king they departed Truely this was a vile sluggishnes of the Iewes that none of them kept companie with these strāgers that they might goe see the king promised to their nation The Scribes shew them the way and assigne the place where he is borne yet they suffer them to goe alone and no man stirres foote Peraduenture they feared the crueltie of Herod but this was also a wicked vnthankfulnesse that they woulde incurre no daunger for the obtaining of the saluation offered them and that they set lesse by the grace of God
Certainely there is no other maner of fire then worme for if by the consent of al it is receiued that there is a metaphore in the name of worme then is the same to be thoughte of fire VVherefore lettinge passe the speculations wherein vaine men weary themselues without profit let it suffice vs to vnderstand that with these maner of speaches for the rudenesse of oure capacitie is that horrible torment noted which at this day can neither be conceiued in mans vnderstanding nor expressed in wordes Mathew 3. Marke 1. Luke 3. 13. Then came Iesus from Galile to Iordan vnto Iohn to be baptized of him 14. But Iohn put him backâ— saying I haue nede to be baptized of thee and commest thou to me 15. Then Iesus aunswearing said to him let be nowe fâ—r thus it becommeth to fulfil al righteousnesse So he suffered him 16. And Iesus when he was baptized came straight out of the water And â—ee the heauens were opened vnto him and Iohn sawe the spirit of God descending like a doue and lighting vpon him 17. And lo a voice came froÌ„ heauen saying This is my beloued sonne in whome I am well pleased 9. And it came to passe in those dayes that Iesus came from Nazareth a citie of Galile and was baptized of Iohn in Iordan 10. And assoone as hee was come out of the water Iohn sawe the heauens clouen in twaine the holy Ghost descending vppon him like a Doue 11. Then there was a voice from heauen saying thou arte my beloued sonne in whom I am well pleased 21. Now it came to passe as al the people were baptized that Iesus was baptized and did praye that the heauen opened 22. And the holy Ghost came downe in a bodily shape like a Doue vpon him and there was a voice froÌ„ heauen saying Thou art my beloued sonnâ— in thee I am wel plesed 2â— And Iesus himselfe began to be about thirtie yere of age 13. To be baptized of him To what end the sonne of God would be baptized we do partly gather by his answeare First there is a speciall reason brought why he was baptized as we are that the faithful mighte more certainly be perswaded that they are grafted into his bodye and buried with him through baptisme But the end which he proposeth here is larger for so it becommeth to fulfil al righteousnesse The word righteousnes doth often signifie as muche in the scripture as the obseruing of the law And so this place may be expounded that it became Christ in that he willingly submitted himself to the law to performe the same in euery poynt Yet I had rather take the same more simplie in this manner as if Christ shuld haue sayd omit now to speake of my dignitie for the question is not which of vs two excelleth other but wee must rather looke what our calling requireth what is enioyned vs of god the father for this was the general cause why Christ was baptized that he might perform obedience to his father the special cause was that he in his own body might coÌ„secrate baptisme that it might be coÌ„mon to vs with him 14. I have nede to be baptised of thee It is certain that Iohn knew Christ to be not only a notable prophet as many doe foolishly dreame but for the sonne of God as he was Otherwise he shuld haue 〈…〉 to God submitting his holy calling to a mortal man But how he knew this let the readers learne out of the 1. cha 15. of Iohn And this was a probable cause of refusall that Christ had no neede of baptisme but in this doeth Iohn fail that he considereth not that he demaÌ„deth baptisme for others sakes Therfore Christ commandeth him to consider what belongeth to him that occupieth the place of a seruant because that a voluÌ„tary subiection doeth derogate nothing from his glorye And although in that so great a man some part of his office was hid for a time yet that perticuler errour shoulde not hinder the Baptist but that rightlye and lawfully he shuld haue executed his office By which exaÌ„ple we are taught that they which haue an office enioyned theÌ„ of the lord may not do any thing rashly for any reuelatioÌ„ though at the first they do not vnderstaÌ„d euery thing annexed to their office or depeÌ„ding vpoÌ„ the same His modesty is also to be noted that he ceasing froÌ„ his own opinion doth preseÌ„tly obey christ 16. Lo the heauens were opened The opening of the heaueÌ„s is somtime taken for the manifestation of the heauenly glory and here also it signifieth a diuision of the visible heauen so that Iohn might see somwhat aboue the planets the stars for the meaning of Markes words cannot be other who saith that he saw the heaueÌ„s clouen in twaine But more narowly to inquire what maner of diuision this was it doth neither apertain muche to the matter neither doth it profit for it is sufficient to know that this was a token of the presence of God Further when the Euangelists say that Iohn sawe the holy Ghost it is probable that the heauens were especially opened for his cause though I repugne it not but that Christe also as he was man was made more certaine of his calling And to this purpose the wâ—ordes of Luke seeme to tende when he sayth that while Christ praied the heauens opened for although he poured out his praiers alwaies for the profit of others yet he had nede as he was man seeing he was to fight so hard a battel to be armed with a singuler power of the spirite But here arise 2. questions The first is why the spirite then descended vpon Christ which was in him before This question is aunswered by the place of Isai 61. 1. which is entreted of in an other place The spirit of the Lord vpon me therefore hath the Lord anoynted me to preach glad tidings to the pore he hath sent me Although christ woÌ„derfully excelled with a singular grace of the spirit yet he kept himself at home as a priuate manne vntil he was brought foorth by his father Therfore now wheÌ„ the appoynted time is come wherein he should prepare himselfe to fulfil the office of a redemer he is endued with a newe power of the spirite and that not so much for his sake as for others For this was done of purpose that the faithful might honour and reuerently embrace his diuine power that the infirmity of flesh shuld not be coÌ„temned in him That same also was the cause why he deferred his baptisme to the 30. yere of his age Baptisme was a beginning of the gospel therfore together with the preching of the gospel it begaÌ„ And christ preparing himselfe to preache the gospel was by Baptisme as wel entred into his office as instructed by the holy spirit The holy spirite therefore appeared vnto Iohn descending vpon Christ to admonish that nothing carnall or earthly should be sought for in Christ but that
and laide on more strongly with his whole force if it might be that at length he might oppresse him that yet was inuinsible For as euery man is more exercised in spirituall battelles so muche more vehemently doth God suffer him to be stricken VVherefore lette vs learne neuer to bee wearied vntill wee haue perfourmed the whole course of our warfare and come to the marke But at the first sight it seemeth to be absurde that Christ should be subiect to temptations for that men may be tempted there must be sinne and infirmitie I answere first that Christ had taken our infirmities but without sinne Then it did no more derogate from his glory that he was tempted then that he tooke vppon him our flesh For on this condition was he made manne that he might take vpon him our affectiōs together with the flesh But al the difficultie doth consist in the former clause how Christ coulde be compassed about with our infirmitie that he mighte be tempted of Sathan and yet be pure and free from all sinne But the answere shall not be hard if we remember the whole nature of Adam when as yet the pure image of God shined there and yet was subiect to temptations Howe manye corporall affections there are in manne so manye occasions of tempting them doth Sathan take And this is woorthely accompted the infirmity of humane flesh to haue the sences mooued with the things obiecte but such as was not faulty of it selfe except that corruption had bene added whereby it commeth to passe that Sathan doeth neuer assault vs but that he geueth some wound or at the least doeth hurt vs with some prick In this poynt the integrity of nature hath separate Christ from vs yet there is no meane condition to be imagined to be in him as was in Adam to whome it was onely geuen a possibilitie not to sinne And wee knowe that Christ was armed with that power of the spirite that hee could not be pearced with the weapons of Sathan Then came the tempter The spirite of purpose doth geue this name to Sathan that the faithfull might therby the more diligently take heede of him VVherby we also gather that temptations which prouoke vs to euil come not but from him For that in Gen. 22. I. Deut. 13. 3. God is sayd to tempt it belongeth to an other ende that is that he might trie their faith or mighte take vengeaunce of the vnbeleeuers or that he might laye their hypocrisie open which obey not the truth from the heart MAT. 3. That these stones Heere also the olde wryters played wyth weake deuices for they say the first temptation was of gluttonie the seconde of ambition the third of couetousnesse But it is ridiculous if any man that is hungrie desireth meat that hee might satisfie nature to refer that to the intemperancie of the throte Further what dainties doe they imagine to be in bread that he should be accompted too delicate that is content as they say with drie breade But that we lose no woordes in vaine the only answeare of Christ doth sufficiently declare that Sathans purpose was otherwise Truely the Sonne of God was not a rude and vnskilfull champion that he knewe not howe to auoide the blowes of his enemie that being stricken on the right side hee shoulde rashly holde his shield to the left Therefore if Sathan had endeuoured to driue him to the delightes of gluttonie he had the testimonies of scripture readye wherewith he might driue him away But he vttereth none suche but taketh this sentence men liue not by breade but by the secreate blessing of God whereby we gather that Sathan streightway assaulted the faith of Christ that the same being extinguished he might driue Christe to vnlawfull and wicked wayes to seeke his breade And then doeth Sathan wounde to death when he attempteth to bring this to passe that we distrusting God should otherwise prouide for our selues then by his word is lawfull Therefore the meaning of the woordes is sith thou seest thy selfe forsaken of God necessitie compelleth thee that thou shuldest prouide for thy self Therfore get thee meat which god prouideth not for thee And althoughe he pretende the diuine power of Christe whereby those stones should be tourned into bread yet this one thing he seeketh that Christe departing from the woorde of God infidelitie shoulde folowe what soeuer he shoulde say Therefore Christ aunsweareth aptly manne shall not liue by bread only as if he shoulde say thou commandest me to seeke some remedy whereby I mighte helpe my selfe otherwise then God doeth permitte But this were a poynte of distrust without all reason so long as God promiseth that he will nourish me Thou Sathan tiest his grace to bread But he contrarily witnesseth if all meats were wanting his onely blessing sufficeth to feede vs. Nowe we vnderstande what kinde of temptation this was namely that wherewith Sathan doeth assault vs daily For the sonne of God woulde not subiecte himselfe to any vnaccustomed assault but he had fightes common wyth vs that we being defended with the same armours shuld not doubt but that the victorie is in our hande 4. It is wrytten manne shall not liue by bread onely This is first woorthy to be noted that Christe vseth the scripture for his shielde For thys is the right maner of fighting if wee desire to obtaine the victorie For Paule doeth not in vaine call the woorde of God the spiritual sworde and armeth vs with the shield of faith Ephe. 6. 16. 17. wherby we also gather that the Papistes as if they hadde made a couenaunt wyth Sathan gaue ouer soules to be destroyed at his pleasure when they maliciously suppressinge the scripture spoyled the people of God of their weapons by the whiche they coulde onely defende their saluation They that willingly caste from them this armoure and doe not dailye exercise themselues in the schoole of God are woorthy euery moment to be slaine of Sathan to whome they betray themselues vnarmed And truely there is no other cause whye Sathan is so weakely withstoode and that euerye where hee taketh awaye so many but because that God reuengeth their slouthfulnesse and contempte of his woorde Nowe the testimonie of Moses is to be sifted whiche Christe citeth Some wrongfully wrest the same to a spiritual life as if he had sayd that the soules are not nouryshed wyth visible bread but with the word of God And that is true in it self but Moses hadde a further respecte Deut. 8. 3. For when they wanted breade hee declareth that the people had Manna an extraordinarie maner of meate that by this instruction it mighte be witnessed for euer that the life of menne is not included in bread but to depend vpon the pleasure and good will of God Therefore woorde is not heere taken for doctrine but for a decree which God hath published for the preseruation of the order of nature and nourishing his creatures for hee casteth not menne from him when he hathe
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
of this present life That Mathew saith that Christ healed all diseases the meaning is of what kinde soeuer they were For it is certeine that al were not healed of their diseases but there was no kind of diseases that were offered him that he healed not And hee reckoneth the chiefe kindes of diseases wherein Christe shewed his power The scripture calleth not all generally that were vexed of the deuill men possessed with deuils but those that with a secret vengance of God are deliuered bound to Sathan that hee might possesse their mindes and senses They are called Lunatiks in whom the force of the desease encreaseth or decreaseth after the inclination of the moone as they that are sick of the falling sicknes and such like when we knowe that suche diseases are not curable by naturall remedies it foloweth that the deitie of Christ is here witnessed sith that he cured them wonderfully Matth. Mar. 1. Luke 4.  21. So they entred into Capernaum and straightwaye on the Sabbâ—th day he entred into the Synagogue and taught 22. And they were astonyed at his doctrine for he taught them as one that had auctoritie and not as the Scribes 23. And there was in their synagogue a man which had an vncleane spirit and he cryed 24. Saying ah what haue we to doe with thee O Iesus of Naâ—areth Art thou come to destroy vs I knowe thee what thou art euen that holy one of God 25. And Iesus rebuked him saying hold thy peace and come out of him 26. And the vncleane spirit tare him and cryed with a loude voyce and came out of him 27. And they were all amased so that they demaunded one of an other saying what thing is this what now doctrine is this for hee commaundeth the fowle spirites with auctoritie and they obey him 31. And he came down into Capernaum a citie of Galileâ— and there taught them on the Saboth dayes 32. And they were astonied at his dâ—ctrine for his worde was with aucthoritie 33. And in the Synagogue there was a man which had a spirit of an vncleane diuell whiche cryed with a loud voyce 34. Saying oh what haue we to doe with thee thou Iesus of Naâ—areth Art thou come to destroy vs I know who thou arte euen the holy one of God 35. And Iesus rebuked him saying hold thy peace and come out of him Then the deuil throwing him in the middes of them came out of him hurt him nâ—t 36. So feare came on them all and they spake amonge themselues saying what thing is this for with aucthoritie and power â—ee commaundeth the fowle spirites and they come out It is to be thought that this manne possessed with a deuill was one of that company which Matthew made mention of somwhat before But the narration of Mark and Luke is not in vaine because they shew certeine circumstances which do not onely make the miracle more manifest but also doe containe profitable doctrine For the deuill doth craftilye graunt that Christ is the holy one of God that he might make men suspect that he hath some familiaritie with Christe by which subtilty hee also endeuored to bring the gospel into suspitioÌ„ at this day he ceaseth not to atteÌ„pt the same This is the cause why Christ causeth him to hold his peace And it may be that this confession was violently wrested out of him but these two do not differ betweene themselues that hee being enforced to giue place to the power of Christ that he might proclayme him to be the holy one of God and yet subtilly he endeuoureth to couer the glorye of Christe with his darknes It is also to be noted that hee doth so flatter Christ that hee might craftely conuey himselfe from his hand And after this maner he fighteth with himselfe for to what purpose is Christ sanctified of the Father but that delyuering menne from the tyrannie of the Deuill hee might ouerthrowe his kingdome but because Sathan cannot abyde that power whiche hee perceyueth to bee prepared for his destruction hee desires to make Christe quiet and to be content with a vaine title MAR. 22. They were astonied at his doctrine The Euangelists do meane that the power of the spirit did appeare in the wordes of Christe which caused euen the prophane and colde hearers to wonder at them Luke faith that his word was with aucthoritie that is full of dignitie Marke setteth it out more fully and addeth an Antithesis that it was vnlike to the wordes of the Scribes But when they were adulterous interpreters of the scripture their doctrine was literall and dead which shewed no force of the spirite and there was no maiestie in it but such colde stuffe as may at this daye be seene in the speculatiue dignitie of popery Those maysters doe imperiously thunder out what soeuer they thinke good But wheÌ„ they in prophane maner do brabble of diuinitie so that no religioÌ„ appeareth in their disputations whatsoeuer they bring is filthy and toyish for Paule hath not sayd in vaine the kingdome of God standeth not in word but in power In summe the Euangelystes doe shewe that when the maner of teaching was degenerate and verye corrupte which touched the mindes of men with no reuerence of God then the diuine power of the spirit was euidently seene in the words of Christ which gate him credit This is the power or rather dignitie and aucthoritie whereat the people was astonyed LV. 33. A man which had an vncleane spirit This speach auayleth asmuch as if Luke should haue sayd that he was stirred vp by the motion of the deuill For by the permission of God Sathan possessed the powers of the soule so that hee woulde enforce them aswell to speake as to other motions at his pleasure Therefore when menne possessed with diuelles doe speake the diuelles doe speake in them and by them whom they haue aucthoritie to rule It is probable that the tytle of the holy one of God was taken out of the common and accustomed maner of speaking and therefore they so called the Messias because he was seperate from al other as one endued with a singular grace and the head of al the Church MAR. 26. The vncleane spirit tare him Luke vseth a more gende word yet in sense they agree very well because they both would teache that the departure of the diuell was violent and forcible Therefore hee so threw down the wretched maÌ„ as if he he wold haue torn him in sunder yet Luke saith that his purpose was in vaine not that that force was altogeather without 〈◊〉 or at the leaste without some payne but that hee was after delyuered a hole and a founde manne from the diuell LV. 36. So feare came on them all The fruit of the myracle is that they are enforced to thinke that there is in Christe somewhat more then appertaineth to men And they wisely referre the glorye and power of the myracle to the doctrine VVhat doctrine is this say
the seconde cause was that hee might take away the vile reproche whiche the rude and ignoraunt woulde charge him with For it appeareth that the Scribes charged hys doctrine wyth this faulte in so muche as he presently inueigheth against them VVee must consider this purpose of Christe that he so calleth and exhorteth the Iewes to receiue the Gospell that yet hee keepeth them vnder obedience of the lawe then hee mightily refelleth those vnwoorthye reproches and cauilles wherewith the ennemies sought to bringe his preaching into slaunder and suspition For if anye minde to restore thinges confused into a better estate hee muste alwayes vse this wisedome and moderation that the people maye knowe that the eternall woorde of God is touched thereby and that there is no newe thing thrust in whych derogateth any thing from the scripture least any suspition of repugnancie shoulde weaken the faith of the godly and leaste that rashe vnaduised menne shoulde become insolent vnder pretence of holinesse Lastly that the prophane contempte of the woorde of God maye be staied and that religion be not brought into no reputation amongst the vnlearned And this defence of Christe wherewith hee excuseth his doctrine oughte to comforte vs if we at this day suffer the like reproaches The same faulte was also obiected against Paule that hee was an Apostate from the lawe of God wherefore it is no maruell if the Papistes out of the same mould doe coyne the like againste vs. And by the example of Christe it is meete to auoide slaunderous reportes yet so that the truthe may be freely professed though it be subiecte to many vniust reproches I came not to destroy God hadde promised a newe couenaunt at the comming of Christe but hee sheweth also that it shall not be diuers from the firste but that thys rather was the ende that the league whiche he hadde made with his people from the beginning might be sanctified for euer I will wryte sayeth hee my lawes in their heartes and I will forgette their sinnes By these woordes hee is so farre from departing from the former couenaunt that hee rather affirmeth that it shall then be established and confirmed when â—s the newe shall come in place And that was the meaning of the wordes of Christe when hee sayde that he came to fulfill the lawe For hee fulfilled it truelye quickeninge the deade letter with his spirite then hee in deede perfourmed that whyche before was shewed onelye vnder figures So that the cursse beinge abrogate the subiection is taken awaye and a libertye purchased for the faithfull and nothynge is derogated from the doctrine of the lawe but onelye expoundeth the minde of the lawe geuer as appeareth Galathians the thirde and the fourthe Chapiters Therefore as concernynge the doctrine wee maye not imagine anye abrogation of the Lawe by the comminge of Christe For sithe it is an euerlasting rule of a godly and a holy life it must be vnchangeable as the iustice of God is one and the same whiche is therein comprehended As concerning the Ceremonies thoughe they maye be accounted as a certaine addition to the same yet the onely vse of them was abrogate but the signification was the more approoued So that the commyng of Christ did not derogate anye thing from the ceremonies but rather the truth of the shadowes being shewen foorth doeth obtaine the more assured credite vnto them while wee beholding the perfecte effecte doe acknowledge that they are not vaine nor vnprofitable Therefore lette vs learne to keepe this sacred knotte of the lawe and the gospel inuiolable which many do wickedly dissolue And it doeth much auaile to the establishing of the truth of the gospell while wee heare that it is nothing else but the fulfilling of the law so that in a mutuall consent they shewe that God is the authour of them both 18. Till heauen and earth pearish Luke vseth other woordes but the same sense It is more easie for heauen and earth to passe away then that one title of the lawe shoulde fall For it was the will of Christ to teach in both places that there is nothing so sure in the whole frame of the worlde as is the certaine truth of the lawe and that in euery poynte of the same Some doe verye subtillye play with the woorde vntill as if that the passing of heauen and earth which shall be in the last daye of iudgement shoulde putte an ende to the lawe and the Prophets And truely as the tongues shall then cease and prophesies be abolished so I thincke that the wrytten lawe wyth the exposition shall cease But because I thinke that Christe spake more simply I will not feede the readers eares with suche deuices Therefore lette it suffice vs to vnderstande this that heauen shoulde fall and the whole frame of the worlde shoulde come together rather then the certaintie of the lawe shoulde wauer But what is the meaninge of this all thinges of the lawe shall be perfourmed euen to the least title For we see how farre menne are from the perfecte fulfilling of the lawe euen they that are regenerate with Gods spirite I aunsweare this fulfilling is not referred to the life of menne but to the perfecte truthe of the doctrine as if hee shoulde say there is nothing inconstante in the lawe and nothyng putte rashly in the same Therefore it cannot bee that one letter of the same should vanish away 19. VVhosoeuer therefore shall breake Heere Christe speaketh namelye of the preceptes of life or of the ten woordes according to which prescript order it becommeth all the children of God to frame their liues Therefore he pronounceth them to be false and peruerse teachers which keepe not their disciples vnder obedience of the lawe and that they are vnwoorthy to haue a place in the Churche whiche diminish the authoritie of the lawe in the least parte of the same and that they are good and faithfull ministers of God whiche teache the obseruation of the lawe as well in example of life as in woordes Also hee calleth them the leaste commaundements of the lawe according to the sense and iudgement of men for thoughe there is not like waight in all the commaundementes but while they be compared betweene themselues some are lesse then other yet may we nothing soner esteme and account that as little wherof the heauenly lawgeuer hath voutchsaued to geue a commaundemente For what sacriledge were it contemptuously to receiue that which commeth out of his mouth For by this meanes his maiestie shuld haue bene abased wherefore whereas Christ calleth them the least preceptes is a kinde of yeelding to our vnderstanding VVhen hee sayeth he shall be called least is an allusion to that was sayde before of the commaundementes but the meaning is euidente they that bring the doctrine of the law into conteÌ„pt yea though it be but in one sillable shal be reiected as the woorst sort of men The kingdome of heauen is taken for the renouation of the
the Synagogues and in the corners of the streetes because they woulde be seene of menne verely I saye vnto you they haue their rewarde 6. But when thou prayest enter into thy chamber and when thou hast shut thy doore praye vnto thy father which is in secreate and thy father which seeth in secreate shall rewarde thee openly 7. Also when yee praye vse no value repetitions as the heathen for they thinke to be hearde for their muche babling 8. Be yee not like them therefore for your father knoweth whereof ye haue neede before ye aske of him   5. VVhen thou prayest He teacheth nowe the same of prayers whych he taught before of almes And this is too grose and shamefull prophaning of the name of God that hypocrites praye or rather faine themselues to pray openly that they may haue glory of menne But sith that hypocrisie is alwaies ambitious it is no wonder that it is so blinde therefore he commaundeth his disciples if they will praye rightlye to enter into their chamber And though some because it seemeth at the first to be absurde doe expounde it allegorically of the inwarde parte of the heart yet there is no neede of this subtletie VVe are commaunded in very manye places of the scripture to pray to God or praise him in the publike assembly or company of men and before al the people to testifie our saith or thankfulnesse that also we might stirre others by our example to doe the lyke And Christ doeth not forbidde vs this but onely admonisheth vs to haue God before our eyes so oft as we prepare our selues to prayer Therfore these woordes are not to be vrged Enter into thy chamber As thoughe hee commaunded vs to flee from the company of menne and should affirme that we coulde not pray rightly if any were by For he speaketh by comparison signifying that we should rather seeke a secreate place then desire the company of men which shoulde see vs praying And it is conuenient for the faithfull to drawe themselues from the companye of menne that they may the more freely powre out their desires and sighs before God A secreate place is also profitable for an other cause that their mindes maye bee the rather sequestred and free from all allurementes therefore Christe himselfe did very often hide himselfe in some secreate place that he might pray but this is not the matter that is entreated of in this place for he only reprooueth the desire of vaine glorye But this is the summe whether a man pray alone or whether he pray before others yet he must haue this affection as if he were secreat in his chamber and had no other witnesse but onely God VVhen Christ sayth that we shall haue a reward for our praiers he declareth sufficieÌ„tly that what reward soeuer the scripture in diuers places doeth promisse vs is not paied as of dette but is a free gifte 7. Vse not muche babling He reprehendeth an other fault in praier namely much babling And he vseth two wordes but in the same sense For Battologia signifieth a superfluous and vnsauerie repetition but Pâ—lulâ—gia is a vaine babling Christ reprooueth also their foolishnesse which that they might perswade and entreate God do powre oute many woordes And that diligence in praying which is so often commended in the scripture is not contrary to this doctrine For where the prayer is conceiued with earnest affection the tounge doeth not runne before the minde Also the fauour of God is not obtained with a vaine heape of woordes but the godly heart doeth rather sende oute his affections which as arrowes shall pearce the heauens yet their superstition is heere condeÌ„ned which thinke they pleasure God and doe him seruice with their longe murmured praiers with which errour wee see Poperie so infected that the greatest force of their prayer is supposed to consist in many wordes For the mo wordes any manne hathe muttered the more effectually he is accounted to haue prayed Also they doe daily resounde out in their churches long and tedious songs as though they would allure Gods eares 8. For your father knoweth This one remedye is sufficient to purge and take away this superstition which is heere condemned For from whence commeth this foolishnesse that men should thinke that they haue profited muche where as they weary God with their muche babling but because they imagine him to be like a mortal man which hath nede to be taught and admonished But who soeuer is perswaded that God hath not only a care of vs but knoweth also oure necessities and noteth oure desires and cares before he is admonished he vseth not many woordes but thinketh it sufficient to make his prayers as is expedient for the exercise of his faith And he acknowledgeth it to be a thinge absurde and to be laughed at to deale with God rethorically as if that hee were bowed with copye of woordes But if God before we aske doth know what we haue neede of it seemeth to be in vaine to pray For if of his owne accorde he be ready to helpe vs to what purpose is it for vs to adde oure prayers whiche breake as it were the willing course of his prouidence The answeare is easie by considering the ende of prayer for the faithfull doe not praye as if they admonished God of things that he knew not or exhorted hym to doe his duetie or stirred him vppe as one negligent or slowe but rather that they might stirre vp themselues to seeke him and exercise their faith in meditating of his promisses and that they might ease themselues by discharging their cares into his bosome and lastly that they might testifie as well to themselues as to others that of him alone they hope aske what soeuer is good And that which he frely and vnasked determined to geue vs he yet doeth promisse to geue at our requests VVherefore both is to be holden he of his owne wil preuenteth our prayers and yet by prayers we obtaine that which we aske But why he sometime delayeth vs to a longer time and also sometime graunteth not our requestes shall be shewed in another place Mathewe 6. Marke Luke 11. 9. After this maner therfore pray ye Our father which art in heauen halowed be thy name 10. Thy kingdome come Thy will be done in earth as it is in heauen 11. Geue vs this daye oure dailye breade 12. And forgeue vs oure dettes as we also forgeue our detters 13. And lead vs not into temptation but deliuer vs from euill for thine is the kingdom the power and the glory for euer Amen  1. And so it was that as he was praying in a certain place wheÌ„ he praied one of his disciples saide vnto hym master teache vs to pray as Iohn also taught his disciples 2. And he said vnto them when yee pray say our father which art in heaueÌ„ halâ—wed be thy name thy kingdom come Lette thy will be done euen in earth as it is in heauen
be demaunded whether to be perswaded of the power of Christ and of God is sufficient to make any manne faithful For thus much doe the wordes signifie doe you beleeue me that I can doe it But it appeareth out of diuers other places of the scripture that the knowledge of the power is but vaine and cold except we be assured of his wil. Yet Christe being satisfied with their answeare approoueth their faith as perfect in all poyntes I answeare when at the first they confessed him to be the sonne of Dauid they conceiued somewhat of the grace For with this title they honoured the redeemer of their nation and the authour of all their good Therefore hee demaunding of his owne power hee doeth more depely enquire whether they do constantly beleeue Therfore faith comprehendeth the mercy and fatherly loue of God with power the ready will of Christ with might But because that men do commonly attribute lesse to the power of God and might of Christ then is meete the blinde menne are not asked without a cause whether they beleeue that Christe can doe that which they professe though the purpose of Christe was simply to know whether that from their heart they gaue to him the honour of the Messias And for this cause is their faith approoued that in so base cōtemptible an estate they acknowledged the sonne of Dauid 29. According to your faith Although it is sayd that this benefite is especially bestowed vpon two blinde men yet out of these present wordes of Christ we may gather this general doctrine that we shal neuer be suffred to depart without our requests so that we pray with faith If that these two by a small saith as yet not throughly grounded doe obtaine that which they require much more at this day shall their faith preuail which being endued with the spirite of adoption and made partakers of the sacrifice of the mediatour doe come to God 30. He charged them Either his will was to haue other witnesses of the myracle or else that hee woulde deferre the reporte thereof to an other time Therefore that is woorthy to be reprooued that they doe vtter the same presently euery where For that some imagine that Christe forbade them that he might the rather stirre them forwarde we haue confuted in an other place It is certaine there was some cause of forbidding whiche is vnknowen vnto vs but these menne of an vnaduised zeale doe vtter it before the time 32. They brought vnto him a dumbe man It is probable that this manne was not dumbe by nature but when he was deliuered vp to the deuil that he was depriued of his speach yet al those that are dumbe are not possessed of deuils But this man was so afflicted that by manifest signes it appeared that his tongue was tied And that after his healing the people do cry out that the like was neuer seene in Israel seemeth to be an hyperbolicall kinde of speache for by greater myracles had God in times past reuealed his glory amongst that people But it may be that they had regarde to the ende of the myracle so that then the minds of all men were stirred vp to loke for the cōming of the Messias And they so extold the present grace of God so as they wold diminish nothing from his former works And it is to be noted that this speache was not premeditate but such as in admiration brake out sodenly 14. The Pharises sayde Heereby it appeareth how mad they were which were not afraide to defame with wicked speache so notable a woorke of God For the Antithesis is to be noted betweene the praise of the people and the blasphemie of these men For that the people sayeth the like was neuer done in Israel was a confession proceeding from a feeling of the glory of God VVhereby it doeth the better appeare that these men were starke madde which durst blaspheme God to his face Yet wee are also taughte when wickednesse is growen to extremitie that there is none so manifest a woorke of God which it will not peruert But this is monstrous seldome seene and incredible that mortall men should rise vppe against their maker but that blindnesse is so much the more to be feared which I spake of before whereby the Lorde after his long sufferaunce executeth his vengeance vppon the wicked Mathewe 9. Marke Luke 35. And Iesus went about all cities and townes teaching in their Synagogues and preaching the Gospel of the kingdome and healing euery sickenesse and euery disease among the people 36. But when hee sawe the multitude hee had compassion vppon them because they were dispearsed and scattered abroade as sheepe hauing no shepheards 37. Then sayde hee to his disciples surely the haruest is great but the labourers are fewe 38. VVherefore pray the Lorde of the haruest that he would send foorth labourers into his haruest   35. And he went about This is spoken by preuention that wee myghte knowe that the whole ministerie of Christe is not particulerly described but generally that he was diligent in his office namely that hee mighte publish the doctrine of saluation and confirm the same by myracles VVe haue sayd in an other place before that it is called the Gospel of the kingdome of the effecte because that by this meanes God doeth gather vnto himselfe a people that was miserably dispearsed that hee might raigne in the midst of them and for that cause truely hath he raised vp his throne that he might endue all his with full felicitie Yet let vs remember that it behooueth vs to become subiecte to God that by him wee may be caried into celestiall glory 36. He had compassion vpon them Hereby we gather first how sluggish the Priests were which being placed through out the whole lande that they might shewe foorth the light of the heauenly doctrine were become idle bellies And they proudly boasted themselues to be the chief bishoppes of the people and there was no small multitude of them which gloried in this title yet Christe acknowledgeth none of them to be pastours The same want is found at this day in Poperie which yet is replenished with pastorall titles for greate is that sinke or heape of that leude companie which vnder the name of the cleargie doe deuoure vppe the people For though they be dumbe dogges yet they are not ashamed arrogantly to bragge of their hierarchie But the woorde of Christ is to be heard which sayeth that there are no pastours whereas there are no labourers that those sheepe are wandring and dispearced which are not gathered togither into the folde of God by the doctrine of the Gospell And in that he is touched with compassion he prooueth himselfe to be a faithfull minister of his father in caring for the saluation of the people for whose sake he had takē vpon him our flesh And though he is now receiued into heauen and hath not the same affections whereunto hee was subiecte
fooles which vexe themselues with a doubtfull care because no messenger returned at any time from hell Christe minding to take away such bewitchinges of Sathan calleth vs backe to the lawe and the Prophetes according to that testimonie of Moses Deut. 30. 12. Thou shalt not say after this who shall ascende into heauen or who shall descend into the deepe or who shal passe ouer the sea The word is neere vnto thee in thy mouth and in thine hearte They therefore which doe deride as fables those thinges which the scripture testifieth of the iudgement to come shall in tyme to come feele how intollerable this wickednesse is to discredite the holy Oracles of God But Christe wakeneth his from this slouthful disease least they beeing deceiued with hope to escape punishment shoulde let escape the time of repentaunce And to this tendeth Abrahams aunswere because God had sufficiently and throughly delyuered to his people the doctrine of saluation by Moses and the Prophetes there wanteth not any thing else but that al men should rest in the same The wisdome of manne is altogeather infected with the wicked disease of curiositie so the greater part alwayes gapeth after reuelations Now because that nothing more displeaseth God theÌ„ that men should so desirously wander beyond their boundes to seeke the trueth of Magitians and Sothsayers and to seeke after feigned Oracles after the manner of the Gentiles which is forbydden for the staying of which ytching hee also promyseth to giue vnto them Prophetes of whom the people shoulde learne whatsoeuer shoulde bee profitable for theyr saluation Deut. 18. 10. 18. If that the Prophetes are sente to this ende that God myght keepe the people vnder the brydle of the worde He which is not satisfied with this reason of doctrine hath no desire to learne but is moued with a wicked wantonnesse and therefore GOD complayneth that he is iniuried when he alone is not heard from the lyuing to the dead Isa. 8. 19. This diuision which Abraham maketh of the word into the law and the Prophetes is referred to the tyme of the olde Testament Now when there is added a more full interpretation of the Gospell if we be caried hither and thither with loathing of that doctrine and briefly if we suffer not our selues to be ruled by the word our impietie is not to be borne with Heereof it may be also gathered what assurance there is of Purgatory and of such triâ—les of the Papistes which hath no other ground but vpon dreames and visions 30. Nay father Abraham This is Prosopopaeia as we haue said which is rather sette downe for the vnderstanding of them that liue then for the care of the dead For the doctrine of the lawe waxeth colde in the worlde the prophesies lye not regarded and no man abydeth to heare God speake after his owne order Some desire that Aungelles shoulde descend from heauen others that the dead shoulde come out of theyr graues others would haue whatsoeuer they heare sanctified with newe myracles others would haue voyces speake out of the ayre But if God should yeelde to all theyr preposterous desires they would profitte nothing thereby for God setteth downe in his word whatsoeuer is profitable for vs to knowe and the aucthority of this worde is testified and confirmed vnto vs by lawful signes Then fayth dependeth not vppon myracles nor vppon all sortes of myracles but it is the peculyar gift of the spirte and is grounded of the worde of God To conclude it is the proper gyft of God to draw vs vnto him whose will it is to worke effectualy by his word VVherfore there is no hope that those meanes shuld profit vs which do draw vs from the obedience of the word I graunte that flesh is not apter nor readyer to any thing then to hearken to vaine reuclations and we see how they which do loath the scripture do earnestly throw themselues into the snares of Sathan Heereof sprang Necromacy and such like deceites which the worlde dooth not onely receyue with greedinesse but also with a madde violence shee draweth the same vnto her But Christ only declareth here that they which are deafe and obstinate at the doctrine of the law cannot be amended or brought to a better mind by the dead Matth. Mark Luke 17.   7. VVho is it also of you that hauing a seruauntâ— plowing or feeding cattell would say vnto him by by when he were come from the field Goe and sitte downe at table 8. And would not rather say to him dresse wherwith I may suppe and girde thy selfe and serue me till I haue eaten and drâ—nke and afterward eat thâ—â— and drinke thou 9. Doth he thanke that seruaunt beecause hee did that which was commaunded vnto him I trow not 10. So lykewise yee when yee haue done all those thinges which are commaunded you say we are vnprofitable seruauntes we haue done that which was our duetie to do The ende of this parable is this when as God chalengeth all that we haue to himselfe as his owne proper right and holdeth vs in bondage seruice whatsoeuer labour we endeuour to employ in his seruice yet he is not bound to vs by any desert for sith we are his he cannot owe vs any thing againe Therefore hee proposeth the similitude of a seruaunte who after he hath passed ouer the whole daye in diligent and painefull labour returning home in the euening continueth his labours vntill hee hath done his duetie according to the pleasure of his master But Christ doth not speake of hyred seruauntes which serue vs at this day but of those olde bondmen whose estate and condition of lyfe was suche that they should get nothing for themselues but should be giuen to their masters with all theyr labour study and endeuour euen vnto bloud Christ teacheth that we are bouÌ„d tyed to God with no lesse bond of seruice whereby he gathereth that hee is no way bound vnto vs. And the argument is from the lesse to the greater For if that mortall man hath suche power graunted him ouer man so that hee may driue them night and day to continuall obedience and yet can craue no meanes of mutuall recompence as if he should be his debter how much more shall it be lawfull for God to require all the dueties of our lyfe so farre as our power can reach so that yet he shall owe vs nothing at all Therfore we see all them condemned of wicked arrogancy which feigne themselues to deserue any thing at Gods handes so that they should binde him to them for there is no man which would not willinglye call God to accounte VVhereof the imagination of merites preuailed almoste in all ages But the saying of Christe is to be noted that we yeelde nothing to GOD of free wyll for we are subiect to his power of this condition that whatsoeuer is in vs should be due to him And there are two things to be noted in this senteÌ„ce that our lyfe
touch at least the edge of his garment And as many as touched him were made whole  34. They came into the land of Genneâ—areth The Euangelists do meane that region which was so called of the name of the lake though it is vncerteine whether the lake was so called after the name of the lande but in that there is no matter of waight It behoueth vs especially to bende our cies thither whither the Euangelistes do lead vs that the glory of Christ was shewed not by one or two miracles but that coast of Iudea was replenished with innumerable testimonies of him the fame wherof might easily spread to Ierusalem and into other cities euerye waye VVhereby we gather how vile and wicked the vnthankfulnes of that nation was which malitiously shut theyr eies at the present brightnes of the glory of God nay they endeuoured as much as laye in them to extinguishe the same But now it is our duety in this so great a heap of myracles to learn to know to what end Christ came namely that he might shew himselfe a Phisition in healyng all diseases For it behooueth vs to cal to remembraunce that which Matthew alleaged before out of the Prophet Isaias that he by healing the diseases of the body figured as in a shadow some greater thing to wit that he should restore our soules to health and that his peculyar office should be to take away spiritual diseases And though at this day he is not conuersaunt vppon the earth yet it is certeine that now in heauen he excelleth in exercising the same graces whereof hee then gaue a visible testimony And beecause wee all are diseased with all kinde of diseases vntill he heale let euery one of vs not only offer himselfe vnto him but let him also endeuour to bring others which are in neede of the like remedy 36. That they might touch the hemme It is to be supposed that they were somwhat superstitious when as they tied the grace of Christ to the touching of his garment at least they defrauded him of part of his honour when they hoped for no power by his simple word But least hee should queÌ„ch the smoaking flaxe he applyeth himselfe to theyr simplicitie yet here is no cause why they should flatter themselues which seek the grace of God in wood or nayles or garmentes when as the scripture saith expresly that it is abhominable to conceaue any thing now ef Christe but according to the worthines of his spirituall and heauenly glory Theyr infirmity was borne with for a tyme which not knowing that Christe was God desired to come neerer to him Now sith hee silleth heauen and earth with the fauour of his grace it behooueth vs to apprehend by fayth the saluation which he offreth vs from heauen and not with haÌ„ds or eyes Matth. 15. Mark 7. Luk. 1. Then came to Iesus the Scribs and Pharises which were of Ierusalem saying 2. VVhy do thy disciples transgresse the tradition of the Elders for they wash not their hands when they eat bread 3. But he answered and saide vnto them why doe yee also transgresse the commaundementes of God by your traditions 4. For God hath commanded saying Honour thy father and mother and he that curseth father or mother let him dye the death 5. But yee saye whosoeuer shal saye to father or mother by the gifte that is offred by â—ne thou maist haue profit 6. Though he honour not his father or his mother shall be free Thus haue yee made the commandement of God of no auctority by your traditions 7. O hypocrites Esaias prophesied wel of you saying 8. This people draweth neere vnto me with their mouth and honoureth me with their lips but their hearte is farre from me 9. But in vaine they worship me teaching for doctrins the precepts of men 1. Then gathered vnto him the Pharises and certeine of the Scribes whiche came from Ierusalem 2. And when they sawe some of his disciples eate meat with common handes that is to say vnwashed they complained 3. For the Pharises and al the Iewes except they wash their handes oft eate not holding the tradition of the Elders 4. And when they come from the market except they wash they eat not and manye other thinges there be which they haue taken vpon them to obserue as the washing of cuppes and pots and of brasen vessels and of tables 5. Then asked him the Pharises and Scribes why walke not thy disciples according to the tradition of the Elders but eat meat with vnwashen hands 6. Then he answered and sayd vnto them Surely I say hath prophesied well of you hipocrites as it is written This people honoureth me with their lippes but their heart is farre away from me 7. But they worship me in vain teaching for doctrines the precepts of men 8. For yee lay the commaundementes of God aparte and obserue the tradition of men as the washing of pottes and cups and many other such like things yede 9. And he saide vnto them well yee reiect the commaundement of God that yee may obserue your owne tradition 10. For Moses saide Honour thy father and thy mother and whosoeuer shall curse father or mother let him dye the death 11. But yee say If a man say to father or mother Corban that is by the gifte that is offred by me thou maist haue profit he shal be free 12. So ye suffer him no more to doe anye thing for his father or his mother 13. Making the word of God of no autoritie by your tradition which ye haue ordained and ye do many such like things  1. Then came to Iesus This is a place most worthy to be noted because that here is reproued an offence no lesse daungerous then common VVe see what frowardnes there is in menne both in the way and meanes of worshipping God for they do dayly deuise new kindes of worshipping and the wiser any man would seeme to be the more he bendeth to shew his witte that way I speake not of straungers but of them which are of the houshold of the church whom God hath peculiarlye enriched with this honour that they should holde that as the rule of pietie which hee hath spoken with his own mouth Gad hath prescribed in what maner we should worship him and in his law he hath comprehended a perfect holynes The most part as if it were a light and a vaine matter ro obey God and to obserue that which he hath commaunded do of themselues gather out of sundry places many additions to the same They whiche are in authoritie do wrest their owne deuises to this end as if they had somwhat in their heades perfecter then the worde of God Then crepte in tyranny for when men once take to themselues that lyberty to commaund they do seuerely exact the obseruation of their own lawes do not abide that the least title of the same should be omitted either in coÌ„tempt or els by negligence Also though the
possession of vs. But that the matter may more euidently appeare let vs consider Christes woordes 6. Take heede of the leauen of the Pharisies Mat. ioyneth the Sadduces with the Pharisies Marke putteth Herode in those secondes roume Luke maketh meÌ„tion only of the Pharisies Though it is vncertaine whether Luke rehearseth the same speach of Christ and defineth the leauen to be hypocrisie also doth briefly set down this senteÌ„ce as if there were no doutfulnesse in the woordes And though the Metaphore of leauen which is here applied to false doctrine might other where be transferred to hypocrisie of life and behauiour or else that the same was spoken twise yet there is no absurdity if we say that those sayings which the other two according to the course of the hystorie doe set forth more largely by Luke are touched somwhat otherwise as not in the same place or order so that yet there be no difference in the matter If it be lawfull to folow this coÌ„iecture hypocrisie shall signify somewhat else then a counterfait and fained shew of wisedome namely the fountaine it selfe and matter of vaine pompe which boasting of some great thing before men is of no estimation before God For as the eyes of the Lorde as Ieremie witnesseth 5. 3. behold the truth so by his word he directeth the faithful in perfect holinesse that with a perfecte and sincere heart they may cleaue vnto righteousnesse according to that saying Deut. 10. 12. And now O Israel what doeth the Lorde require of thee but that thou shouldest cleaue vnto him with all thy heart and with all thy soule But on the contrary side the spirituall worship being neglected they doe bring in the traditions of men fading colours as if God could be caught with such baites For although the outwarde ceremonies serue to make a shew yet before God they are but childish triâ—â—es further then we be exercised by them in true holinesse Nowe we vnderstande why Luke put hypocrisie in steade of fained doctrine and vnder this name hee comprehendeth the leauens of menne which doe onely puffe vppe with a vaine shewe and before God haue no soundnesse in them nay they drawe the mindes of menne from the right studie of godlinesse to vaine rites not to be esteemed But because that Mathew his exposition is plainer it shall be best to rest vpon that VVhen the Lorde had reprooued the Disciples they at the length vnderstoode that they were commaunded to take heede of the doctrine it is certaine that this was the meaning of Christe to arme them against the present corruptions with the which they were coÌ„passed on euery side And therfore he speaketh expresly of the Pharisies and Sadduces because those two sectes tyrannously raigned at that time in the Churche and wyth their corrupt doctrines they ouerwhelmed the doctrine of the Lawe and of the Prophets so that there remained almost nothing sounde or perfect Further it is demaunded wherfore Marke putteth Herode amongst the number of false teachers who professed no suche thing I aunsweare when as he was halfe a Iewe degenerate and vnfaithfull he endeuoured by all the subtelties he coulde to drawe the people after him For this is the maner of all Apostates to adde some mixture that a newe Religion may spring which may abolish the former Therefore because that he endeuoured craftily to ouerthrowe the principles of the true and auncient religion that that religion might at the length flourish which shoulde be most agreeable to his tyrannie and because he endeuoured to bringe in a newe kinde of Iudaisme the Lord doeth not without cause commaunde also to beware of his leauen For as the Scribes scattered their errours out of the temple of God so Herodes court was an other shoppe of sathan for the forginge of other errours As we see the like in Poperie at this day Antichrist doeth not vomite his subtleties only out of the Churches and dennes of Sophisters and Monkes but he also proppeth vp his kingdom with the helpe of courtly diuinitie so as he wil omitte no craft And as Christe then mette with those present euilles and gaue his warninge to beware of that which was most noysome we being warned by this example let vs learne wisely to weigh what corruptions may annoy vs. A man may sooner mixe fire and water togither then make the inuentions of the Pope to agree with the Gospel Therfore who soeuer desireth with good faith to become Christes disciple lette him studie to keepe hys soule pure from those leauens If he be nowe already infected with the same lette him labour so muche the more in cleansing himselfe vntill no more dregges nor filthinesse sticke in him And now because that on the other part troublesome men do attempt diuers wayes to corrupt sounde doctrine the faithfull must watch diligently for the auoiding of suche subtleties so as they may celebrate a continual Passeouer with the sweete bread of truth And because that vile wickednesse noysome leauen and most deadly poyson ouerwhelmeth nowe euery place let men imploy all their senses to this warning most necessary of all 1. VVhy thinke you thus in your selues The disciples do againe declare how euil they haue profited both by their masters doctrine also by his woÌ„derfull works For that which he had said of taking hede of leauen they so tooke as if Christ wold only draw them from the outward felowship For because that it was a custome receiued amongst the Iewes that they should not eate meate togither with prophane menne the disciples thought that the Pharisies were of the same sort number And this ignoraÌ„ce was to be tolerated in some sorte but because they forgate so late a benefite they thinke not that the remeady is in Christes hande that they should not be compelled to defile themselues with meate and drinke he rebuketh them more sharply as they were well woorthy and certainly this vnthankfulnesse was too grosse when as they hadde so lately seene bread created of nothing for the satisfying of many thousandes of menne and that being twise done nowe to take care for breade as if the same power were not remaining in the master still By the which woordes we doe gather that all they are condemned of infidelitie whiche hauing once or twice tried the power of God doe afterward distrust For as faith nourisheth the remembrance of the gifts of God in our hearts so except the same faith be ouerwhelmed they will neuer be forgotten â—â— They vnderstoode that he had spoken of the doctrine It is not hard to bee vnderstoode but that Christ opposeth this word leauen against the simple and pure word of God Christe taketh the same beefore in the good parte when he saide that the Gospel was like to leauen but the scripture for the most parte doth hereby signifie any thing that is added whereby the naturall purity of any thing is hindered But in this place these two contraries doe without doubt aunswere the one to
offences that he might make his more vigilant woe be to our carelesnes if euery of vs prepare not himselfe valyauntly to ouercome them For it is necessary That the Lord might the more sharpen the care and diligence of his he forewarneth that it cannot otherwise be but that they muste goe through diuerse offences as if he should haue saide it is an euyl that cannot be auoyded So it is a confirmation of the former sentence for that Christe doth thereby teach how many euilles do follow vppon offences when as the Church neuer shal be nor can be free from this euill But he sheweth not the cause of the necessity as Paule 1. Cor. 11. 19. speaking of heresies saith that they must therefore arise that they which are approued might be known But this is to be holden that God wold haue meÌ„ in dauÌ„ger of offeÌ„ces that he might therby exercise the faith of his children and that he might shake off the hypocrites as weedes and chaffe from the pure and cleane wheate And if any man shal murmurre and complaine that it is absurd for the Lorde to giue Sathan libertye to worke the destruction of wretched men it is our part to think reuerently of the secrete counsels of God of which this is one that it is necessary for the world to be troubled with offences But woe be to that man by whom offences doe come After that he hath exhorted his to beware of offences he inueigheth againe against the aucthors of them and that his threatning may be the more forceble hee addeth that neyther the right eye nor the right hande are to be spared if they giue vs occasion of offence For I doe take it that this was added to amplyfie the matter as if he should haue sayd offences are to bee resisted so diligently and constantly as that it is rather meete to pull out the eyes and to cut off the handes then that you shuld nourish the offences For if any man shal doubt to lose any of his members with this fauouringe or sparing he casteth himself into eternal destruction Therfore how horrible vengance remaineth for them which destroy their brethren with offences But because these two verses were expounded before in the fifte chap. it was sufficient now to touch the purpose why Christ rehearseth the same sentence in this place 10. See that yee despise not one of these litle ones Because that pride is the mother of reproach and contempte bringeth forth boldnes to offende Christ vppon vrgent cause that he might giue a remedy in time conuenieÌ„t for the healing of this disease forbiddeth the despising of litle ones And certeinly as we touched euen now whosoeuer shal haue a right regarde of the brethren will neuer easily be brought to giue offences To the same purpose also tendeth this clause of Christes speach whereto he applyed the beginning namely that wee muste striue in submission and humblenesse amongst our selues because that God embraceth the litle ones with a singular loue But it were too absurd for them to be despised or not to be regarded of any mortall man whome God hath in so great estimation Further he proueth his loue by this that the Angelles which are the ministers of their saluation doe familiarly enioye the countenaunce and behold the face of God Though in my iudgement he wold not simply teach how honourably God doth deale with them in appoynting Aungelles to bee their keepers but also threatneth them that contemne them as if hee should haue sayde their contemners shal not goe free whose Angelles are neere and at hand to seeke reueÌ„ge Therefore let vs beware how their saluation be vile in our sight for the procuring whereof the Angelles haue their charge That some doe take this place as if God shuld assigne proper Angelles to euery of the faithfull ones is of no force for the wordes of Christ do not signifie any such thing that one Aungell should bee alwayes appoynted to this or to that man and it disagreeth from the whole doctrine of the Scripture whiche declareth that the Angels do pitch their tents about the godly and that the charge is not giuen to one Angel alone but to many that they shuld defend euery of the faithful Ps. 34. 8. Therfore let that fancy go of the good Aungell and the bad and let it suffice vs to know that the charge of the whole Church is cemmitted to the Aungelles that they may help all the seuerall members of the same as necessitie and vse shal require If any man demaund whether the Angelles though by nature they are aboue vs are yet in degree inferiour to vs because they are appoynted to be ministers to vs I answer there is no cause of let why they should not yeeld the obedience to God in that free grace of his which he bestoweth vpon vs though so it commeth to passe that they are called ours because they apply themselues to helpe vs. Math. 18. Mark Luk. 15. 11. For the sonne of man is come to saue that which was lost 12. How thinke yee If a manne haue an hundred sheepe and one of them be gone astray dooth hee not leaue ninety and nine and goe into the mountaynes and seeke that whiche is gone astray 13. And if so be that he finde it verely I say vnto you he reioyceth more of that sheepe then of the ninetie nine which wente not astray 14. So is it not the wil of your father whiche is in heauen that one of these litle ones should perish  1. Then resorted to him all the Publicans and sinners to heare him 2. Therefore the Pharises and Scribes murmured saying he receiueth sinners and eateth with them 3. Then spake he this parable to them saying 4. VVhat manne of you hauinge an hundred sheepe if he lose one of them doâ—th not leaue ninety and nine in the wildernes and go after that which is lost vntil he find it 5. And when he hath souÌ„d it he layeth it on his shoulders with ioy 6. And when he commeth home hee calleth togeather his friends neighbours saying vnto them reioice with me for I haue sound my sheepe which was lost 7. I say vnto you that likewise ioy shal bee in heauen for one sinner that conuerteth more then for ninety and nine iust menne whiche neede none amendment of lyfe 8. Either what woman hauing tenne peeces of siluer if shee lose one peece doâ—th not lyght a candle and sweepe the house and seeke dilygently till she finde it 9. And when she hath found it she calleth her friends and neighbors saying reioyce with me for I haue found the peece which I had lost 10. Likewise I say vnto you there is ioye in the presence of the angels of God for one sinner that conuerteth 11. For the sonne of man Now Christ also by his own example exhorteth to giue honour euen to the weake and abiecte brethren For hee came not from heauen as a redeamer to saue onely them but
that some of a vaine curiositie came to see Christe from places farre distant but it appeareth by the successe that Zacheus hadde the seede of godlinesse in his minde So the Lord before he manifesteth himselfe vnto men doeth often inspire them with a blinde affection whereby they are caried to him whome they haue not yet knowen nor seene And though they haue no certaine apparante reason why they doe so yet hee deceiueth them not but reuealeth himselfe in time vnto them 5. Zacheus come downe at once for this day I must An example of grace worthy to be remembered in that the Lorde preuenteth Zacheus and taryeth not for his biddinge but of himselfe seeketh entertainment at hys house VVe knowe how odious and how detestable the name of a Publicane was and that doeth Luke shortly after declare Therefore it was great kindnesse of the sonne of God to come to him whose companye the common people abhorred and that before hee was bidden But it is no maruaile that hee doeth him this honour whome hee had drawen vnto him by the secreate motion of the spirite before for it was a more excellent gifte to dwell in his heart then to enter into his house And by this speache hee declareth that men which doe sincerely desire to knowe him shall neuer seeke him in vaine For Zacheus obtaineth muche more then he hoped for Further the force and direction of the holy Ghoste doeth more plainly appeare in this that Zacheus obeyed so readily and came so speedily from the tree and receiued Christ with ioy For though he had not as yet a perfect faith yet this readniesse to learne and obedience was a beginning of faith 7. VVhen all they sawe is The inhabitants of the towne doe murmure so it may be that some of them that followed Christ did because that he went in to a man diffamed and of an euill name yea when no manne bad him So when as the world neglecteth the grace of God offered vnto it it murmureth and grudgeth that it is bestowed vpon others But let vs see how farre their grudging is from equitie they thinke it an absurd thing that Christ shoulde make that account of that wicked manne For Sinner is not taken heere in the common sense as in diuers other places but it signifieth a man of a filthy and notorious euill life Lette vs graunt that Zacheus was such a manne yet it must first be considered for what purpose Christe chose to lodge at his house For while they murmured without the doores God mightely shewing the glory of his name within confuted their wicked cauill For the conuersion of Zacheus was a wonderfull worke of God yet there was no iust cause why they should speake so infamously of Zacheus Hee was a receiuer of custome and of it selfe it was not wicked to gather customes but the Iewes were odious and enuious against that sort of people because they thought it not mete for them to be tributaries But what maner of man soeuer Zacheus was Christe was yet to be praised and not to be blamed for his kindnesse for helping this miserable man in that he brought him from destruction to saluation For that offence feared him not but that he went forwarde to doe that which his father commaunded And it behooueth all the ministers of the Gospel to haue this courage that they should make more account of the saluation of one soule then of the murmuring woordes of all the wicked and therefore thoughe they see their deedes and all their sayings subiect to sclanders yet they should not cease from their office 8. And Zacheus stoode foorth Christes woorke may be iudged of by this comming foorth but men make such preposterous haste that they leaue no place to God Also Zacheus conuersion is described by the frutes and the outward signes because it was probable that he encreased his wealth by the hinderāce of many men he is ready if he hath defrauded any man to restore foure fold furthermore he bequeatheth halfe of his goods to the poore Some man might in deede haue bestowed all his goodes vpon the poore whose liberalitye yet might be nothinge accounted of before God but though heere be no mention made of the inward repentance yet Luke meaneth that this godly purpose which he commēdeth in Zacheus sprang from that liuely roote So Paule speaking of repentaunce exhorteth vs so to behaue our selues that men may thereby vnderstande that we are become better Let him that stoale steale no more but lette him rather labour and worke with his hands that he may haue to helpe the poore and needy Ephes. 4. 28. Therefore we must beginne at our heart but our repentance must be shewed by our workes But let vs note that Zacheus woulde not offer to God a portion of those things whiche he had gotten by spoyle as many rich men do giue a part of their theftes to God that they might haue the more libertye to spoile afterwarde and that they may goe free for the wrongs they haue done before But Zacheus doeth so sacrifice the one halfe of his goodes to God that hee also recompenceth what iniuries soeuer he hath done VVhereby we gather that he had not gotten his goodes by vnlawful gaine So Zacheus is not only ready to satisfie any thing he had gotten by fraud but he imparteth his lawfull patrimonie with the poore whereby he declareth that hee is turned from a wolfe not only into a shepe but also into a shepheard And now amending the faultes before committed he renounceth those euill practises hereafter as God requireth of his this first that they should abstaine from all offence But Zacheus doeth not of necessity binde others to follow his example and to spoyle themselues of the one halfe of their goodes but that rule only must be kept which the Lord prescribeth that we should yeelde our selues and all we haue to holy and lawfull vses 9. This day is saluation come to this house This testimonie whiche Christe giueth to Zacheus declareth that he did not dissemble neither yet doeth he ascribe the cause of saluation to his good woorkes but because that conuersion was a sure pledge of the adoption of God hee doeth thereby gather very well that that house shoulde enherite saluation and this doe the woordes also signifie For because Zacheus was one of the children of Abraham hee argueth that his house should be saued Further it is necessary that he which woulde be accounted amongest the children of Abraham shoulde followe his faith yea the scripture giueth this commendation properly to faith for that it putteth the difference betweene the natural children of Abraham and straungers Therefore we must know that that is principally cōmended which is the cause wherefore his good woorkes do also become acceptable to God Neither is it to be doubted but that Christes doctrine went before the conuersion of Zacheus Therfore that was the beginning of saluation the hearing of Christe teaching of the free
they rather acknowledged God to be the iudge of the world that al things appertaining to man are gouerned by his prouidence but sith they tyed aswell the reward of the godlye as the paynes due to the wicked to this present life though they had sayd truely that euery manne is now handled equally according to his desart yet this was too preposterous to shutte vp the promises of God into so narow corners Now experyence doth euidently declare that their folly was too grosse sith it is euident that the rewarde which is layde vp for the good is deferd to an other lyfe and the punishmentes are not powred vppon the wicked in this world To be short there cannot be imagined any thing more absurde then this fantasie that menne created after the image of God should perish like beastes But howe vile and monstrous a matter was this when as some opinion at the least of the life to come remained euery where amongst the prophane and blynde Idolaters of the Gentiles that this seede of godlynes shoulde be abolished amongst the Iewes the peculyar people of God VVhat should I say that when they saw the holy Fathers that they made haste to the heauenlye life and the couenaunte which God made with them is spirituall and eternall muste they not be more blinde then blockes which coulde not see in so cleare a light But first this was a iust rewarde for them which had rente the Church of God into sectes then God in this maner reuenged the wicked contempt of his doctrine 24. Mayster Moses sayde Sith it might haue sufficed to haue proposed the matter simply to what end made they such a preface namelye they doe craftily pretend Moses name to proue those mariages lawefull whiche were made not after the pleasure of menne but by the commaundement and ordinaunce of God himselfe also it is necessarye that God himselfe should agree with himselfe This therefore was their snare if God will in time to come gather the faithfull into his kingdome then will he restore vnto them that which he had giuen them in the worlde therefore what shall become of that womanne whom God had giuen to seauen men So all the godlesse and Heretikes doe frame their cauils wherwith they could deforme the true doctrine of godlynesse and make the seruauntes of Christ ashamed yea the Papistes endeuoring to entrappe vs as past all shame doe openly scorne at God and his word Therefore it is not without cause that Paule Tit. 1. 9. would haue the doctor furnished with weapons wherewith he may driue backe the enemies to the truth As concerning this law wherein GOD commaundeth the next kinsmen in bloud to succeede the dead in marriage if the first should die without children this was the reason that the woman which was married into any family should receiue seede therof This must not be vnderstoode of naturall brethren but of cosines and such like for it were incest to marry within the degrees forbidden by the law 29. Yee are deceiued not knowing the Scriptures Though Christ speaketh to the Saduces yet this reproofe doth generally belong to all deuisers of false doctrines For sith God doth plainely shew himselfe vnto vs in the Scriptures the ignaraunce of them is the fountaine and cause of all errours But this is no small comfort to the godly that they shal be safe and out of the daunger of errour so long as with an humble and modest desire to learne they shall seeke in the scriptures what is right and true Christes ioyning the power of God with his word is to be referred to the circumstaunce of this present matter because the resurrection far exceedeth the capacitie of mannes vnderstanding it wil be incredible vnto vs vntyll our mindes behold the great power of God which is able to subdue all thinges to himselfe as Paule teacheth Phylippians 3. 11. Further it was necessary that the Sadduces should be deceiued because they did falslye measure the glorye of the heauenly lyfe with the presente estate Yet in the meane season doe wee teache that they doe iudge and speake ryghtlye and wyselye of the misteries of the kyngdome of heauen whiche doe ioyne the power of GOD togeather with the scriptures 30. They are as the Aungelles of God Hee meaneth not that the chyldren of God shal be when they are rysen in all thinges lyke vnto the angelles but so farre as they shall be free from all infirmitie of this presente lyfe as if he shoulde saye that they were no more subiecte to the thinges which this transitory and corrupt life hath neede of Luke dooth more plainely set forth the reason of the similitude because they could not die againe therefore they should not bring forth their fruite as vpon earth And he speaketh of the faythful onely because there was no question of the reprobate But it is demaunded why hee saith that they shall then bee the sons of God because they shal be the children of the resurrection sith the Lord doth vouchsafe this honour to his faithfull ones though they be shutte vp in the pryson of the frayle body And how should we bee the heires of eternall lyfe if God shoulde not acknowledge vs nowe for children I aunswere after we are grafted into the bodye of Christe by fayth God adopteth vs for children and the spirit is a witnesse seale marke pledge of this adoption so that in hope hereof wee may freely cry Abba Father Rom. 8. 15. Gal. 4. 6. But though wee knowe that wee are the sonnes of God yet because it doth not yet appeare what we shall be vntill we be trasfigured and see him in his glory as he is wee are not in effect accounted as sonnes And though we be regenerate by the spirite of God yet because our lyfe is hidde as yet the manifestation of the same shall make a true and perfect difference betweene vs and straungers In this sense is our adoption deferd by Paule to the Rom. 8. 13. to the last daye LV. 37. And that the dead shall rise againe After Christe had confuted that absurdity obiected against him now he confirmeth the doctrine of the last resurrection by the testimonie of the Scripture And wee muste keepe this order that the enemies of the trueth hauing their quarels answered may vnderstand that they striue against the word of GOD. For vntill they be ouercome by the testimony of the scripture they may alwaies murmurre and grudge Christ citeth a place out of Moses beecause he had to doe with the Sadduces who gaue but small credit to the Prophetes at the most they accounted no better of them then we do of the booke of Ecclesiasticus or the hystory of the Machabes Also seeing they alleadged Moses he had rather turne him backe againe vpon the then to obiect any one of the Prophetes Further hee had not this purpose to gather al the places of scripture that serued for this purpose as we see the Apostles in lyke manner did
there is here expreslye set downe of the ouerthrow and new building of the Temple Christe had saide that when the Temple of his body should be destroyed he woulde raise it againe the third day now the false witnesses do not imagine any new deuise but they do depraue his words as if that he shuld boast of vsing some delusions in building of the Temple But because the quarrell was light of no weight it may hereby be readily gathered how greatly the Priests Scribes were blinded with their madnes who yet without any colour do desire that Christ should die Matth. 26. Marke 14. Luke 22. 62. Then the chiefe Priest arose and said to him answerest thou nothing what is the matter that these menne doe witnesse against thee 63. But Iesus held his peace Then the chiefe Priest answered and said to him I charge thee by y e liuing god that thou tel vs if thou be the Christ the sinne of God 64. Iesus said to him thou hast said it neuerthelesse I say vnto you hereafter shall yee see the sonne of man sitting at the right hande of the power of God and come in the cloudes of the heauen 65. Then the hie priest rente his clothes saying he hath blasphemed what haue wee anye more neede of witnesses beehold now yee haue hearde his blasphemy 66. VVhat think ye they answered and said he is worthy to die 67. Then spat they in his face and buffeted him and other smote him with their rods saying prophesie to vs O christ who is he that smote thee 60. Then the hiâ— Priest stoode vp amongst them and asked Iesus saying aunswerest thou nothing what is the matter that these doe beare witnesse against thee 61. But he held his peace answered nothing Againe the hie Priest asked him said vnto him art thou Christ the sonne of the blessed 62. And Iesus said I am he and yee shall see the sonne of man sit at the righte hande of the power of God and come in the cloudes of heauen 63. Then the hie priest rent his clothes said what haue we any more neede of witnesses 64. Ye haue heard the blasphemy what thinke ye And they al condemned him to bee worthy of death 65. And some beeganne to spit at him and to couer his face and to beate him with fishes and to saye vnto him prophesie and the sergeaunts smote him with their rods 63. And the men that held Iesus mocked him and stroke him 64. And when they had blindfolded him they smote him on the face and asked him saying prophesie whâ—â— it is that smote thee 65. And manye other thinges blasphemously spake they against him 66. And assoone as it 〈◊〉 day the Elders of the people and the hie priests and the Scribes came togeather led him into their council 67. Saying art thou the Christ tel vs And he said vnto them if I tell you you wil not beleeue it 68. And if also I aske you ye wil not aunswere me not let me go 69. Hereafter shal the son of man sit at the right hand of the power of God 70. Then saide they all art thou theÌ„ the son of God he said to them ye say that I am 71. Then said they what â—eede we any further witnesse for wee our selues haue heard it of his mouth 62. Then the chiefe priest arose It is certeine that Christe held his peace when he was charged by false witnesses not only because they were vnworthy to be refuted but because that he did not seeke nowe to be delyuered knowing that the houre was come Yet Caiaphas triumpheth vppon his silence as if that he held his peace as one conuicted as they are woont which know themselues guiltie But it is great wickednes that they should charge Christ to be faulty because there be which doe witnesse against him For this question VVhat doe these men witnesse against thee is asmuch as if he should haue saide how commeth it to passe that these doe sette against thee but because that relygion compelleth them For they are not offended against thee without a cause As if that he were ignorant that they were suborned by fraud but thus do the wicked rage without al shame when they haue power and force with theÌ„ But Christ held his peace againe not onely because it was a vaine obiection but because that he being appointed to be a sacrifice had cast off all care of defending of himselfe 63. I charge thee by the liuing God The high Prieste thought this one crime to be sufficient to condemne Christ if he would professe himselfe to bee the Christ. But when all men gloried that they hoped to be redeemed by Christe this was first to be sought whether hee was so or no. They durst not be so bold as to say that there was no Christ by whose hande the people should be deliuered Iesus commeth forth amongst them with the title of Christ why do they not attend to the matter it selfe why do they not examine the signes whereby they might haue proceeded to a right iudgment But because they had once determined to destroy Christ they are content with this pretence of sacriledge that he tooke vpon him the glory of the Godhead And yet with an oth Caiaphas doth so examine the matter as if that the same being throughly proued he had bene ready to giue place yet his whol mind is possessed with a peruerse hatred and contempt of Christ for so is he blinded with pride and ambition that they take it for graunted as if the matter were so plaine that without inquisition of the right they had iuste cause of condemnation in their hand It may also be gathered by the words of Caiaphas that the Messias had this notable name amongst the Iewes that they would call him the Son of God For he had not any other occasion then the common manner of speach to stirre him to moue this question And truely the scripture declared vnto them that he was aswell the sonne of God as the Sonne of Dauid And Caiaphas seemeth to vse this Epithite either to feare Christ or to make him the more to be enuied as if he shuld haue saide see whether thou art runne for thou canst not say that thou art Christ but that thou must withall callenge the name of the Sonne of God wherewith the scripture adorneth him That in Marke appertayneth to the same purpose where Blessed is vsed for God For that faigned reuerence did more presse Christ then if he had prophaned the holye name of GOD. 64. Thou hast said it There is an other aunswere set downe by Luke wherein Christ reproueth the malice of the Priest because they do not aske the question for that they would know You wil not beleeue saieth he if I should tell you In the which words he declareth that if he should proue himselfe to be the Christ a hundred waies yet that he should so preuaile nothing amongst the obstinate
For they had not only heard but also seene with their eies the miracles which though Christe held his peace shuld declare his heauenly and diuine power and also should proclaime him to be the Redeemer promised in times past Then is a confession added which thogh it be reported by Mat. in mo words yet the sense is all one Therfore Iesus saith that he is the Christ not that he might therby escape death but rather that he might inflame the rage of his enemies against him And because that then in that base estate he was despised almost brought to nothing hee foretelleth that at the length in his tyme he wil come with kingly maiesty that they shoulde feare him as a iudge whom now they cannot abide to acknowledge for the Sauiour The meaning therfore is y t they were greatly deceiued if by their present beholding of him they should iudge what he were for it beehoued him to be humbled and brought almost to nothing before he shuld appeare adorned with the ensignes and magnifical glory of his kingdom Hence also may a profitable doctrin be drawn which reacheth further For wheÌ„ce commeth the great security which the wicked is in whereof becoÌ„e they so froward to rebell but because the crucified Iesus is not of anye great account amongst them They are therefore to be called back to that horrible iudgement which by theyr vnsensiblenes they shal not escape And thogh they scofte at that which is said of the comming of Christ as at a fable yet the iudge himself doth not in vaine cite theÌ„ to his iudgmeÌ„t seat and he commaundeth them to be cited by the preaching of his Gospell that they may be thereby made the more inexcusable But this forewarning is for the speciall profit of the faithfull that nowe with the eies of hope they may seek for Christ in heauen sitting at the right hand of the father and may patiently waite vntill he come and withal be sure that the vngodly do not in vaine lift vp themselues against him in his abseÌ„ce for they shall be compelled to see him coÌ„ming aboue from heauen whoÌ„ now they do not onely despise but also tread downe in their pride The metaphor in the word right hand shold be well known for it is ofteÌ„ found in the scriptures And Christ is said to sit at the right hand of the father because that he is appointed chief king who shuld in his name gouerne the world as if that he held the second seat of honour and empire from him Christ therfore sitteth at the right hand of the father because hee is his vicar and this is therfore called the right hand of power because that GOD dooth nowe by the hand of his sonne execute his power and wil in the last day iudge the world 65. Thou the hie priest rent his clothes Hereby we see how those miracles wherby Christ testified his diuinity profited nothing amongst these wicked men But it is no meruaile that the son of God in the base estate of a seruant should be despised of them which were touched with no care of the promised saluation for except they had altogether cast off all feeling of godlines in their lamentable estate it was meete for them carefully to waite for the redeemer Now when they refuse him offered vnto them without inquiry do they not as it were extinguish asmuch as in them lieth al the promises of God And first the hie priest pronounceth Christe to bee a blasphemer then they doe al subscribe to it And this renting of clothes doth plainly declare how boldly and wickedly the profaine contemners of God do pretend a false zeale And this was a thing meete for the hie priest when he heard the name of God reprâ—achfully prophaned not only to burn with in to be vexed but to giue an open sign of detestatioÌ„ but refusing the examinatioÌ„ of it hee preposterously faigned the blasphemy of himself Yet in the meane season the faithlesse hipocrit by taking vpon him another persoÌ„ doth teach the childreÌ„ of God how much they shuld be grieued at blasphemies by his example he coÌ„demneth the vile sluggishnes of theÌ„ which are no more moued at the prophaning of religion then if they heard iesters to scof at fantasticall trifles 67. Then spat tâ—ey in his face Luke hath either inuerted the order of the hystory or els the Lord suffred so great reproches twise and the latter seemeth probable to me Yet I do not doubt but that the officers tooke the more courage the more insolently to spit vpon Christ to strike him after they saw that he was appointed to death by the former iudgment of the council But al these reproches tended to this ende that he shoulde seeme to bee nothing lesse like then to bee the prince of the prophets who could not keepe himself from blowes when he had a veile put ouer him But the prouidence of God turned this disdainfull dealing to a far other end for the face of Christ defiled with blowes spittings restoreth that image in vs which by sin was corrupt and blotted out Math. 26. Mark 14. Luke 22. 69. Peter sate without in the hal and a maid came to him saying thou also waste with Iesus of Galyle 70. But he denied before them al saying I wot not what thou saist 71. And when hee went out into the porch an other maid saw him and said vnto them that were there this man was also with Iesus of Nazareth 72. And againe hee denyed with an oath saying I know not the man 73. So after a while came vnto him they that stoode by and said vnto Peter surely thou art also one of them for euen thy speach bewraeth thee 74. Then began he to cursse himself and to sweare saying I knowe not the man and immediatelye the cocke crew 75. Then Peter remembred the words of Iesus which had said vnto him before the cock â—owe thou shalt denye mee thrise so he went out wept â—â—â—terly 66. And as Peter was beeneath in the hal there came one of the maides of the hye priest 67. And when shee saw Peter warming himself she looked on him and sayde thou wast also with Iesus of Nazaret 68. But he denyed it saying I know him not neither wot I what thou saiest Then hee went out into the porch and the cocke crew 69. Then a maid saw him againe and beganne to saye to them that stoode by this is one of them 70. But he denied it again anon after they that stood by said againe to Peter surely thou art one of them for thou art of Galile and thy speach is like 71. And hee beganne to cursse and swear saying I know not this man of whom he spake 72. Then the second time the cock crew Peter remembred the word that Iesus had said vnto him before the cock crowe twise thou shalt denye me thrise and waying that with himself he wept 55. And when they had kind led
Apostles Marke also agreeth with them wryting that Mary came and told these things to the disciples which wept MAR. 11. And when they heard Marke onely maketh mention of the testimony of Mary alone Yet I am perswaded that the commaundemēts of Christ were done generally by them al and this place doth the better confirme that which I sayd euen nowe that there is no repugnancie betwene the Euangelists while one doth particularly assigne that to Mary Magdalene which according to others was commen to all thoughe not in like degree But the disciples were grown to be marueilous sluggish that they remembred not that that was fulfilled which they hadde oft times heard of the master If the women had tolde any thing which before had not been heard of there had been good cause why in a matter incredible there had beene no credite giuen to their report but now they must needes be exceeding blockish who doe account for a fable or a dreame a matter so oft promised and witnessed by the sonne of God when it is reported to be fulfilled by them whiche had seene the same Further sith that they were depriued of a right vnderstanding throughe their owne vnbeliefe they doe not onely refuse the light of the truthe but they doe reiecte it as a fantasie as Luke declareth Heereby it appeareth that they so yeelded to the temptation that almoste all the taste of Christes woordes was cleane forgotten LV. 12. Then arose Peter I doe not thinke but that Luke hath heere inuerted the order of the hystory as it is easie to gather by the woordes of Iohn and in my iudgement it is not amisse that the woord Running be resolued into the preterpluperfect tence And they which are but meanly exercised in the scripture doe knowe that this is vsuall amongest the Hebrewes to reporte afterwarde those things whiche were omitted in their place But Luke by this circumstance doth the more exaggerate the hardnesse of the Apostles in that they despised the womens woordes when yet Peter had now seene the sepulchre emptye and by a manifest signe of the resurrection was driuen into admiration Mathew 28. Marke ◠Luke 11. Now when they were gone beholde some of the watche came into the citie and shewed vnto the hie priests all things that were done 12. And they gathered them togither with the Elders and tooke counsel and gaue large money vnto the souldiours 13. Saying say his disciples came by night and stole him away while we slept 14. And if the gouernour heare of this we will perswade him and saue you harmelesse 15. So they tooke the money and did at they were taughte and this sayinge is noised among the Iewes vnto this day   11. Nowe when they were gone It is not only to be supposed but the matter it selfe declareth that the soldiours to whome the keeping of the sepulchre was committed were so corrupted by rewardes that they were ready to lie at the Priests appoyntment They knewe very well that the Priests feared nothing more then that it should be reported that Christ arose the third day after his death they knew that they wer sent thether for that purpose that by keeping the corpes they might putte away that report The men therfore being giuen to gain yea seeking gain euery way after they hadde lost their labour this way they doe deuise a newe meanes to gette money But where Mathew sayeth that some of the watche came it is vncertaine whether a few subtile fellowes of them went alone to counsel from the rest or whether they were sent in the generall name of them all The seconde part by coniecture seemeth rather to be true for Mathew doth afterwards say that the reward of periurie was giuen not to one or two but generallye to the souldiours It is certaine that whether al of them or but a part of thē cōspired yet they sought to gain by the cruel vnappeaceable hatred of the priests against Christ. Further sith they had them guilty of the offence they abuse their euil conscience for to wrest mony from them For as almost all wicked menne doe the priests knowing their owne leudnesse to the ende they myght couer their shame are compelled to corrupt the souldiours with a large reward Also it doth heereby appeare that after the reprobate haue once cast themselues headlong into sinne they are then caught in new sinnes and while they would defend their name before men they doe carelesly neglecte their sinnes against God These wretches doe not onely hire the soldiours with rewardinge them but also if the offence shoulde be brought into iudgement they doe cast their name and life in daunger And what compelleth them besides the losse of the money to come into great pearill but because their obstinate furye suffereth them not to goe backe vntill they should heape sinnes vppon sinnes 15. And this saying is noysed This was the greatest woorke of Gods vengeance for the blinding of the Iewes that the resurrection of Christ was buried in the periurie of the soldiours and that so vaine a lie should be receiued And heereby it appeareth that they which did not thynke that Christ was risen were deceiued in a voluntary errour as the worlde doeth willingly offer it selfe to be deceiued with the fleightes of Sathan For there had beene no neede of any long searche if any man woulde but haue opened his eyes The armed soldiours doe say that the body of Christ was stolen from them by a weake fearefull small and vnarmed company of men VVhat shewe of colour They doe adde that this was done while they were a sleepe Howe then doe they imagine that it was stolne If there had ben any suspition of the disciples why folowed they not after them VVhy made they no stirre This therfore was but a childish shift which they had not escaped with without punishment if the matter had come before a righteous and a stout gouernor But through Pilates winking it came to passe that so great wickednesse escaped As we doe see it doeth fal out daily that prophane iudges haue but smal regarde where truth is ouerwhelmed by deceit and malice but rather if they doe feare no incommodity they do seeme to ioyne in leudnesse togither with the treacherous varlets And thoughe this may seeme to be hard that God should suffer this false rumour to be spred for the extinguishing of the glory of his sonne yet to his iust vengeance that honour must be giuen which is due For that nation was worthy that the clouds should take the light from them as we do perceiue by this that a vayne and friuolous lie should be so greedily snatched vppe Further sith that almost all had stumbled at the stone of offence it was meete that theyr eyes shoulde be darkened least they shoulde see that the cuppe of giddinesse was giuen them to drinke of to be shorte they were cast into all kinde of madnesse as it was spoken of before in the
of vanitie but because that their amasednesse hindered them from yeelding themselues to be taught To be short heere is not a wilfull peruersenesse condemned as it was sayde before but a blinde slouthfulnesse which sometime hardneth men which otherwise are neither wicked nor rebellious Mathewe Marke Luke 24. Â Â 41. And while they yet beleeued net for ioy and wondered he sayde vnto them Haue yee heere any meate 42. And they gaue him a piece of broyled fishe and of an honie combe 43. And he tooke it and did eate before them 44. And he sayd vnto them These are the words whiche I spake vnto you while I was yet with you that all must be fulfilled which are wrytten of meâ— in the lawe of Moses and in the Prophets and in the Psalmes 45. Then opened he their vnderstanding that they might vnderstand the scriptures 46. And sayd vnto them Thus it is wrytten and thus it behooued Christ to suffer and to rise againe from the dead the third day 47. And that repentance and remission of sinnes should be preached in his name among all nations beginning first at Hierusalem 48. Nowe ye are witnesses of these things 49. And beholde I will sende the promisse of my father vppon you but tary yee in the citie of Hierusalem vntill yee be endewed with power from an hie 41. VVhile they yet beleeued not This place also sheweth that it was not of purpose that they beleeued not as they whiche doe purpose in theyr minde not to beleeue but sith their will was earnestly bent to beleeue the vehemencie of their affection helde them so bounde that they could not be at rest For certainly the ioy whereof Luke maketh mention arose of no other cause but of faith and yet it was a hinderance that their faith could not gette the victorie Therefore lette vs note howe suspitious we should be of the vehemencie of our affections which though it should arise of good beginnings yet it carieth vs as ouerthrowne out of the right way VVe are also admonished how diligently we shuld striue against the hinderance of faith sith the ioy conceiued of the presence of Christ was a cause of the Apostles incredulitie And againe we do perceiue how louingly and kindely Christe vseth the infirmitie of his who refuseth not to holde them vppe with a newe supply which were ready to fall And though he hauing obtained the newnesse of the heauenly life had no more neede of meate and drinke then the Angelles yet hee willingly submitteth himselfe to the common order of mortall menne All the course of his life had he made himselfe subiecte to the necessitye of meat and drinke now being exempted from the same he eateth meat to this ende that he may perswade the disciples of the resurrection So we see that without regarde of himselfe he became wholely oures This is a true and a godly meditation of this hystorie wherein the faithfull may wade profitably forsaking curious questions as if this corruptible meat was disgested what nourishment shoulde the immortall body of Christe take thereby then what became of the excrements As if that it were not at his pleasure who created all things of nothing to tourne a little meate to nothing when it should so seeme good to him Therfore as Christ tasted in deede of a fish and a honey combe that he might shew himselfe to be man so it is not to be doubted but that by his diuine power he consumed that which was not needefull for nourishment So I doubt not but the Angels at Abrahams table as they hadde very bodyes they eate and dranke in deede yet I doe not therefore graunt that they vsed meate and drinke for the infirmitie of the flesh but sith that for Abrahams sake they were cloathed with the shape of man the Lord granted this also to his seruaunt that these heauenly guestes shoulde eate before his tent Also if we graunt that the bodies which they had taken for a time after they had done their message were brought to nothing who will deny but that the same became of the meates 44. These are the woordes Though by Mathew and Marke it shall afterwarde appeare that the speach which was had in Galile was not vnlike yet I doe thinke it probable that Luke doeth nowe reporte that whiche befell the morrowe after the resurrection For that which Iohn deliuereth of that daye that hee breathed vppon them that hee might giue them the holy Ghost doeth agree with Lukes woordes which shal presently followe he opened their mindes that they might vnderstand the scriptures Christe also in these woordes doeth sharply reprooue their grosle and slouthfull forgetfulnesse in that they being before admonished that he shoulde rise againe that they shoulde be so astonished as if neuer any thing had beene spoken to them For his wordes doe signifie as much as if he should say VVhy stay you as at a matter straunge and vnlooked for whiche I haue yet often times spoken of before VVhy doe you not rather remember my wordes For if you haue hitherto accounted me to be true this shuld haue beene well knowen to you nowe by my doctrine before it should come to passe In summe Christe doeth secreatly complaine that he hauing spred his doctrine his labour was spent in vaine amongst his Aposties Also he doeth more sharply reproue their slouthfulnesse when that he sayeth that he deliuereth not any new thing but only called to mind what had beene spoken by the law and the Prophets which they should haue knowen from their childehoode But as they were ignorant of the whole doctrine of godlinesse yet there was nothing more absurde then not to embrace with speede that whiche they were perswaded to proceede from God For that was holden as a generall rule in that whole nation that there is no religion but that which is contained in the lawe and the Prophets But heere is sette downe a more full diuision then in other places of the Scripture for besides the Lawe and the Prophetes the Psalmes are added in the thirde place whiche thoughe they may by right be numbered amongest the Prophesies yet they haue some thyng proper and distincte yet that two folde diuision whiche we haue seene other where doeth notwithstandinge comprehende the whole Scrypture 45. Then hee opened their minde Because the Lorde before executinge the office of a teacher hadde profited little or nothing amongest his disciples nowe he beginneth to teache them inwardly by his spirit For the woordes are throwne in vaine into the ayre vntill the mindes be lightened with the gifte of vnderstanding It is true that the woorde of God is like vnto a candle but it giueth light in darkenesse and amongst the blinde vntill the eyes be lightened in wardly by the Lorde whose onely gifte it is to lighten the blinde Psalme and hundreth and sixe and fortye and the eight verse And heereby it appeareth howe greate the corruption of our nature is when the light of life
impudencie of our aduersaries is on this behalfe Now that I may speake somewhat particularly of my selfe although I am persuaded that all the worlde doeth know how I haue instructed this church with many of my writings yet I thoght it would be worth y e paines if there should some monumeÌ„t therof be extant which should be dedicated vnto you For it skilleth much that that kinde of doctrine be set before all men which you know I haue taught And although I haue endeuoured to profite you the people which is coÌ„mitted vnto you euen after my death in those bookes which I haue hitherto published it is not meete that that doctrine whiche hath flowed out of your Citie vnto other nations far wyde shoulde bring foorth fruit pentifully be neglected in her owne place yet I hope that this coÌ„mentarie which is peculiarly coÌ„secrated vnto your name wil take deeper root in your memory And that this thing may com to passe I beseech the liuing God so deeply to write the same in your harts that it may not bee blotted out by any subtile sleight of SataÌ„ For it is in his hands to giue successe vnto my labors who hath of late giuen mee this minde to desire nothing more theÌ„ faithfully to care for the saluatioÌ„ of you al. Furthermore as I profes before the world that I am far froÌ„ that diligeÌ„ce of a good shepheard which is exacted froÌ„ other vertues which the greatnes excelleÌ„cy of mine office do require do coÌ„tinually before god bewaile mine estate for that I am troubled with so many vices whiche do hinder my course so I dare protâ—st that I waÌ„t no faithfulnes good will And if in the meane while the wicked do not cease to repine speak against me as it is my dutie by well doing to refute their slanders so it shal be your part to suppresse the same by that holy authoritie wherin you excell Farewell my right honorable Lordes whom I ought to reuerence in Christ vnto whose tuition I commit you At Geneua the first of Ianuary 1553. The Argument vpon Iohn IT is well knowen what this woorde Euangelium or Gospel doth signifie amongst the Grecians and in the scriptures it is chiefly taken for the ioyfull and happie message of that grace which is giuen vs in Christe to the ende we may learne despising the worlde the fâ—aile riches pleasures therof to desire this incomparable treasure with our whole hearte and to imbrace the same being offered vnto vs. That is naturally engrafted in vs all which wee see the wicked doe namely to reioyce inordinately in the vaine pleasures of the worlde and to bee touched either with none or els with a very slender feeling of spirituall good thinges Therefore to the ende that God may reforme in vs this fault he calleth that message which he commandeth to be published coÌ„cerning Christ by this name Euangelium or Gospel For hee doth thereby tell vs that true and perfect ioy can be had no where els that without all doubt wee haue in him the blessed life in all pointes perfect Certaine there bee who extende this woorde Gospell vnto all the free promises of God which are also dispearsed in the lawe and the prophetes Neither is it to bee denied but that God so often as he doth testifie that hee will bee mercifull vnto men and forgiue them their sinnes doth also offer Christe whose propertie it is wheresoeuer hee shineth to spreade abroade the beames of ioy Therefore I confesse that the fathers and wee are partakers of one and the same gospel as touching the faith of free saluation yet because the spirite doth vsually speake thus in the Scriptures that the Gospel was published when Christe came let vs also retaine the same maner of speech and let this bee the definition of the Gospel which I haue set down that it is a solemne publishing or proclayming of the grace reuealed in Christe In which respect the Gospel is called the power of God to saluation to all that beleeue because God doth therein make manifest his righteousnesse It is also called the embassage whereby he reconcileth men vnto himselfe Furthermore inasmuch as Christe is the pledge of Gods mercie and of his fathers loue towardes vs therefore is he also the proper matter of the Gospel Heereby it commeth to passe that the histories which declare that Christe appeared in the flesh dyed and was raysed vp againe from the death and was at length receiued vp into the heauens are properly called the Gospel For although the new Testament be called by this name according to that reason which of late I alleadged yet is it come to passè by vse and custome that that parte which doth testifie that Christ was exhibeted vnto vs in the flesh dyed rosâ— againe from the death is so called by Synecdoche But because the bare historie were not sufficient yea should profite nothing vnto saluation the Euangelistes doe not simplie shewe that Christe was borne that hee died and became the conquerour of death but they doe also declare to what ende he was borne to what ende he died and rose againe and what fruite we reape thereby Yet there is this difference amongest them that the other three set downe more at large the life and death of Christe but this Euangelist of ours standeth more vpon the doctrine wherein both the office of Christe and the force of his death and resurrection is declared They doe not conceale that Christe came to the end he might bring saluation to the worlde that he might make satisfaction for sinnes by the sacrifice of his death Finally that he might in all points fulfill the function of a mediatour like as Iohn doth also stande somewhat vpon the historicall narration but the doctrine which sheweth vnto vs the force and fruite of Christ his comming appeareth more plainly in this Euangelist then in the other And whereas it is all their drift to make Christe manifest the former Euangelistes bring forth that I may so speake his body and Iohn bringeth foorth his soule VVherfore I vse commonly to call this Gospel the key that openeth the gate vnto the vnderstanding of the other For whosoeuer shall perfectly vnderstande of what power and force Christe is as it is heere in plaine wordes set downe hee shall reade with profite those thynges which are deliuered by the other concerning the manifestation of the Redeemer It is thought that Iohn was most of all mooued to write for this cause and to this ende that hee might defende the diuinitie of Christe againste the wicked blasphemies of Ebion and Cerinthus and this doth Eusebius and Hyerome report according to the opinion of the olde writers but whatsoeuer was the occasion that caused him to write at that time yet it is not to bee doubted but that God did farther prouide for his Churche Therefore hee did so indite to the Euangelistes that which they shoulde write that
But admit they followed something which seemed to be true yet can they not deny but that serm◠is more conuenient VVherby it appeareth what barbarous tyranny those pelting Diuines did vse who did so molest Erasmus because he changed but one worde into that which was better And the woorde was with God wee said euen nowe that by this meanes the sonne of God is placed aboue the worlde and is set before all ages And also this phrase doth attribute vnto him a distinct person from the father for it were very absurde for the Euangelist to say that the worde was alwayes with God vnlesse it had a proper subsistence in God Therefore this place serueth to refute the errour of Sabellius because it declareth that the sonne differeth from the father I saide euen nowe that wee must be wise with sobrietie in so great mysteries speake modestly of the same Notwithstanding the olde writers of the Churche are to bee holden excused who when as they could not otherwise defend the right and sincere doctrine against the wresting boughtes of the heretikes they were inforced to inuent certain words which notwithstanding were consonant vnto that which is deliuered els where in the Scriptures They said that there were three persons in one and the simple essence of God The worde person is taken in that sense in the first Chapter to the Hebrues wherunto the worde substance answereth as Hyllarie taketh it They called the diuers properties which are in God persons which our mindes doe beholde like as saieth Gregorie Nazianzene that hee cannot thinke vpon one but by and by there appeare three And the worde was God Least there shoulde remaine any doubt concerning the diuine Essence of Christe in plaine words hee affirmeth that he is God Nowe seeing there is one onely God it followeth that Christe is of the same Essence with the father and yet they differ in some point But wee haue already spoken of this second member As touching the vnitie of the Essence too intollerable was the wickednesse of Arrius who least hee shoulde bee inforced to confesse the eternall diuinitie of Christe did babble that there was a certaine feigned God But seeing that we heare that the worde was God why shoulde wee doubt of his eternall Essence any longer 2. This was in the beginning To the end the Euangelist may the more deepely imprint in our mindes that which he said before hee gathereth these two former members into a briefe conclusion that the word was alwayes and that with God so that thou mayest vnderstande the beginning to be aboue all time 3. All things were made by it After that he hath affirmed that the word is God and hath set foorth his eternall Essence hee now proueth his diuinitie by his workes and this is practicall knowledge whereunto wee ought especially to accustome our selues For the bare name of GOD which is attributed vnto Christe shal be of small force with vs vnlesse our faith shall in very deede perceiue that he is such a one And he doth fitly affirme that of the sonne of God which doth properly agree to his person Paule saith sometime simplie that all things are by God but so often as the sonne is compared with the father hee is distinguished by this marke Wherefore this maner of speeche is vsuall that the father hath made all things by the sonne and that all thinges are of God by the same sonne The drift of the Euangelist as I said is this that the word of God began to worke openly immediately after the creation of the worlde For whereas he was before incomprehensible in his Essence his power was then knowne openly by the effect Furthermore some of the Philosophers doe so make God the Creator of the worlde that they adioyne vnto him a minde in this his worke In this they saide well because it is agreeable to the Scriptures but because they vanish away by and by in friuolous cogitations there is no cause why wee should greedily desire their testimonies but rather being contented with this heauenly Oracle let vs knowe that there is muche more said then our minde is able to conceiue And without it was made nothing that was made Although this place be read diuersly yet without all doubting I read it in one text on this wise There was made nothing that was made And herein doe all the Greeke copies agree at least those which are of more allowable authoritie againe the sense doth necessarily require that it shoulde be so They which distinguish this member That which was made from the former sentence that they may ioyne it with the sentence following they bring a racked sense That which was made in it was life that is it liued or was holden in life But they shall neuer bee able to shew that this maner of phrase is any where attributed to the creatures Augustine being after his accustomed maner too much addicted to Plato is carried away vnto Idaes or formes that God had conceiued the forme of the whole worke in his minde before suche time as hee created the worlde and so by this meanes the life of those things which were not as yet was in Christe because the creation of the worlde was ordered in him But wee shall see anon howe farre this is from the Euangelists meaning Now I returne vnto the former member This is no vnnecessarie repetition as it seemeth at the first blush because Satan goeth about by al meanes possble to pull away somewhat from Christe the Euangeliste meant plainely to testifie that there is nothing of all these things which were made excepted 4. In it was life The Euangelist hath taught hitherto that al things were created by the worde of God now he doth in like sorte attribute vnto it the preseruation of those things which were created as if hee shoulde say that the power of that worde which appeared in the creation of the worlde was not only sodam or but for a moment and passed away by and by againe but that it is euident in this that the order of nature continueth sure and certaine like as hee is said in the first to the Hebrues verse 3. to sustaine all things with the worde and becke of his power But this life may either be extended vnto thinges without life which liue after their maner though they bee without sense or it may bee expounded of the liuing creatures only It skilleth not muche whether you choose for the sense is simple that the worde of God was not only the fountaine of life to all creatures that these thinges myghte begin to bee which were not as yet but that it cōmeth to passe through his liuely vertue that they continue in their estate For vnlesse his continuall inspiration doe refreshe and strengthen the worlde it must needes come to passe that all thinges whiche siue and haue any being shall straightway decay or be brought to nothing Finally Iohn doth testifie that that commeth to passe
through the benefite of the worde which Paul Actes 17. 28. ascribeth vnto God namely that in him we be and moue and liue Therefore it is God that quickeneth vs but yet by his eternall worde The life was the light of men I do of set purpose passe the other interpretations which are not according to the Euangelists minde In my iudgement he maketh mention heere of that part of life whereby men doe excell all other liuing creatures as if he shoulde say that that was no common life which was giuen vnto meÌ„ but such a life as was ioyned with the light of vnderstanding Furthermore hee separateth man from other creatures because wee doe better perceiue the power of God in our selues by vnderstanding then behold the same a farre of So Paule saith in the Actes That God is not to bee sought a farre of because hee reuealeth himselfe within in vs. Therfore after that the Euangelist hath set before men the generall consideration of the grace of Christe to the ende hee may bryng them neerer to consider thereupon hee sheweth what thinge was giuen them peculiarly namely that they were not created like to beasts but being indued with a minde they were placed in higher degree Furthermore seeing that God doth not in vaine kindle his light in their mindes it followeth that they are created to this end that they may acknowledge him to be the authour of so great and singuler goodnesse And seeing that he hath powred from thence into vs this light the fountaine whereof was the worde it ought to be vnto vs in steed of a glasse wherin we may cleerely see the diuine power of the worde 5 And the light shineth in the darknesse It might haue been obiected that men are called blinde in many places of the Scriptures that the blindnes whereof they are condemned is too well knowen for they doe miserably vanish away in all their reason For whence come so many Labyrynthis of errours which are in the worlde saue only because men are carried away by their owne vnderstanding vnto nothing els but vanitie and lying And if so be it there appeare no light in men that testimony of the diuinitie of Christe whereof the Euangelist maketh mention in the verse going before is quite put out For that was the third degree as I said that in the life of men there is a certaine thing which is farre more excellent then is mouing and breathing The Euangelist preuenteth this obiection and first of all doth tel vs that the light wherwith men were endued in the beginning is not to be esteemed according to their present state because in this corrupt degenerate nature this light was turned into darknes yet in the meane while he saith that this light of vnderstaÌ„ding is not quite put out because there shine as yet certaine sparkles of light in this darke mist of mans minde Now the Readers vnderstande that this sentence hath two members For he saith that men are nowe far from that perfect nature wherwith they were indued in the beginning for he affirmeth that their minde which should haue light in euery part being drowned in darknes doth miserablie dasâ—e that by this means the glory of Christ is as it were darkened in this corruption of nature But again the Euangelist proueth that there are as yet certain reÌ„nants of light remaining in the midst of darknes which may shew the diuine power of Christ in some part Therefore the Euangelist doth confesse that the minde of man is blinded so that it may rightly be iudged to be ouerwhelmed with darknesse For he might vse a more milde worde and say that the light is obscure and mistie but his meaning was more plainly to expresse how miserable our estate is after the fal of the first man And whereas he affirmeth that the light shineth in the darkenes that doth no whit appertaine vnto the commendation of nature being corrupted but rather it taketh away all cloke of ignorance And the darkenes comprehended it not Although the sonne of God did alwayes inuite men vnto himselfe by this small light which remaineth in vs as yet yet the Euangelist saith that this thing had no good successe because in seeing they saw not For since the time that man was estranged from God ignorance doth so oppresse ouerwhelme his minde that what light soeuer remaineth in it it lyeth without effect being choked vp And this thing is proued by dayly experience For whosoeuer they be that bee not regenerate by the spirite of God seeing that they excell in some reason they do manifestly declare that man is not only created to breath but to vnderstand But yet they come not vnto God by this leading of their reason nay truly they doe not so much as come towarde him so that all their vnderstanding is nothing els but meere vanitie Whereupon it followeth that man is altogether destitute of saluation vnlesse God put to his helping hande againe for when as the sonne of God doth powre out his light into theÌ„ yet are they so dull that they caÌ„not coÌ„prehend froÌ„ whence that light coÌ„meth but being carryed away with dotings vaine imaginations they become altogether foolish That light which remaineth as yet in the corrupt nature hath two principall partes For there is some seede of religion ingendered in all men secondly there is ingrauen in their consciences a difference betweene good and euill But I pray you what fruit ariseth heereof saue this that religion doth degenerate into a thousande monsters of superstitions and the conscience ouerthroweth all iudgement so that it maketh a mixture of vice and vertue To be briefe naturall reason will neuer bring men vnto Christ Nowe in that they are furnished with wisedome to gouerne the life in that they are borne vnto excellent artes and learning all that likewise doeth vanish away without fruite Furthermore wee muste note that the Euangelist doeth onely speake of naturall giftes and doth not as yet touch the grace of regeneration For there are two distincte vertues in the sonne of God the former whiche appeareth in the creation of the worlde and order of nature the other whereby hee renueth and restoreth nature when it is decayed As hee is the eternall worde of God the world was created by him through his power all things retaine the life which they haue once receiued man was adorned especially with that excelleÌ„t gift of vnderstanding and although by his fall hee haue lost the light of vnderstanding yet he seeth and vnderstandeth as yet so that that is not quite abolished which hee hath naturally by the grace of the sonne of God Yet because hee darkeneth that light which remaineth as yet in him with his blockishnesse and frowardnesse it remaineth that the sonne of God take vppon him a new office that is of a Mediatour that hee may reforme builde vp again with the spirit of regeneration man being lost and destroyed Therefore they play the Philosophers
people 16 Make not my fathers house The other Euangelistes doe write that he spake more seuerely and sharply in the second casting out namely that they made his fathers house a denne of theeues And it was necessary for him thus to doe seeing his former reprehension was fruitlesse Nowe he warneth them plainely that they doe not prophane the temple of God by turning it vnto strange vses The Temple was called the house of God because that God would be called vpon there peculiarlie because he would shew his power there and finally because he had appointed it for spirituall and holy rites And Christe doth affirme that hee is the sonne of God that he may challenge to himselfe the title and authoritie to purge the temple Furthermore because Christe doeth in this place render a reason of his fact if we will gather any fruite out of the same it is meete that wee stande chiefly vppon this sentence Therefore why doth hee cast out the buyers and sellers out of the temple To the ende hee may restore God his worship which was corrupted through mans fault and folly vnto the integritie theerof and that he may by this meanes restore againe the holinesse of the temple VVee knowe that that temple was built to the ende it might bee a shadowe of those thinges the liuely shape wherof is extant in Christ. Therfore to the end it might remaine holy to God it was to bee applied only vnto spirituall vses For this cause he saith it was not lawfull to turne it into a market place For he setteth a maxima from Gods institution which we must alwayes holde and keepe Therefore with what shiftes soeuer Satan doeth delude vs whatsoeuer doeth digresse but a little from the commandement of God let vs knowe that it is wicked This was a fayre colour to disceaue withall that the worship of GOD was holpen and furthered when as the faithfull had such thinges readie at hande as they woulde offer but because God had ordeined his temple to other vses Christe doth not passe for these things which might haue bin obiected contrarie to the order which God had set down Our churches at this day are not like to that temple But that which is said of the olde temple agreeth well and properly to the congregation or church for it is the celestiall sanctuarie of God vpon earth VVherefore wee must alwayes haue the maiestie of God before our eyes which is residēt in the Church that it be not defiled with any pollutions And the sanctitie thereof shall then remaine if there shall be nothing committed in the same which is contrary to the worde of God 17 His disciples remembred Heere some men doe trouble themselues in vaine demaunding how his disciples remembred the scripture wherof they were as yet ignorant Neither must wee thinke that this place of scripture came into their mindes then but afterwarde when they were taught of God and did consider with themselues what this fact of Christe meant they founde this place of scripture through the direction of the holy Ghost And truly the cause of the works of god doth not by by appeare vnto vs but he doth afterward reueale vnto vs his purpose in tract of time And this is a most fit bridle to bridle our boldnes withall least wee murmur against God if at any time those thinges which he doth be not approued in our iudgement VVe are also taught that when God doth keepe vs as it were doubting wee must paciently wayte for the time of more perfect knowledge and restraine that too too great hastinesse which is naturall vnto vs. For God doth deferre the full manifestation of his workes to this ende that he may keepe vs within the boundes of modestie The meaning therefore of these words is this that the disciples did at length vnderstande that Christ was enforced with that zeale of the house of God wherwith he was inflamed to take away those profanations VVithout doubt Dauid meaneth by the temple of God by Synecdoche all the whole worship of God For the whole verse is thus The zeale of thine house hath euen eaten me vp and the rebukes of them that rebuked thee fel vpon mee VVhere the second member agreeth with the first yea it is nothing els saue a plain repitition The sum of them both is that Dauid was so careful to reuēge the glory of God that he did willingly offer his head vnto all rebukes which the reprobate did cast out against God y t he was enflamed with so great zeale that this one affection did swallowe vppe all other He doth testifie that he himself was endued with this feeling but it is not to bee doubted but that he did prefigure in his person those thinges which did properly agree vnto the Messias Therefore the Euangelist saith that this was one marke whereby Iesus was knowen of his disciples to be the reuenger and restorer of the kingdome of God And note that they followed the scriptures that they might thinke of Christ as became them Surely no man shall euer knowe what manner person Christe was or to what ende all thinges which he did or suffered doe serue vnlesse he be taught and guided by the scripture VVherefore as euerie one of vs shall desire to profite in the knowledge of Christe he shall haue neede to meditate diligently and continually vpon the scriptures Dauid maketh mention of the house of God not in vaine when he intreateth of the glory of God For although God be sufficient to himselfe and can be contended with himselfe alone yet wyll he haue his glory to bee set foorth in the Churche VVherein he sheweth a manifest token of his loue towarde vs in that he knitteth his glory togeather with our saluation with an vnsoluble knot Now it resteth that all men frame themselues to follow Christe seeyng that there is a generall doctrine set foorth vnto the whole body in the example of the head as Paule teacheth Rom. 15. 3. Let vs not suffer so much as in vs lyeth the holy temple of God by any meanes to be defiled yet in the mean while we must beware that no man do passe the boundes of his vocation VVe must all of vs be zealous as was the sonne of God but it is not by and by lawfull for euerie one of vs to take the whippe that wee may correct vices with our hand For wee haue not the same power neither is the same office enioyned vs. 18 Therefore the Iewes answered and said vnto him what signe doest thou shew vs because thou doest these things 19 Iesus answered and said vnto them destroy this temple and in three dayes I will rayse it vp 20 Therefore the Iewes saide this temple was built in sixe and fortie yeeres and wil◠thou set it vp in three dayes 21 But he spake of the temple of his bodie 22 Therefore when hee rose againe from the dead his Disciples remembred that he had saide this vnto them and they beleeued
yet is the cause and originall vnknowen For my part as I doe not much disagree with them so will I indeuour to expound the meaning of Christe more cleerely and surely I retaine that grounde that Christe doth borrowe a similitude of the order of nature Nicodemus thought it to bee an vncredible thynge which hee had hearde of regeneration and the newe life because the meane and manner of this regeneration did surpasse his capacitie To the ende that Christe may take from him this doubt hee teacheth him that euen in the corporall life there appeareth the singuler power of God the reason whereof is hidden For all men haue the vitall spirite from the ayre the mouing of the ayre is felt Yet doe wee not knowe whence it commeth or whither it goeth If God do worke so mightily in this fraile and mortall life that we are compelled to marueile at his power how absurd a thing is it to goe about with our minde to measure and apprehende the hydden worke of GOD in the celestiall and supernaturall life so that we will beleeue no more but that which appeareth So Paule when hee inueigheth against those which doe therefore refuse the doctrine of the resurrection because it seemeth an vnpossible thing that the body which is nowe subiect to corruption when as it shall be turned to dust and brought to nothing shoulde bee cloathed with blessed immortalitie he casteth in their teeth theyr dulnesse that they doe not consider and marke the like power in a corne of wheate For the seede sprouteth not vntill it be rotten This is that wonderfull wisedome whereof Dauid crieth out Therefore they are too dull who being admonished by the common order of nature doe not ryse higher that they may knowe that the hande of GOD is farre more mightie in the spirituall kingdome of Christe And whereas Christe doth forbid him to maruell wee must not so take it as if he would haue vs to set light by so excellent a worke of God and that whiche is worthie of chiefe admiration but he will not haue vs so to maruell that our faith be hindered thereby For many do refuse that as a thing vntrue which they thinke to be too hard and difficile To conclude let vs not doubt but that wee are fashioned againe by the spirite of GOD and are made newe men although wee knowe not howe this is done 8 The winde bloweth whyther it lusteth Not that there is any will properly in the blast but because it moueth to and fro freely and diuersly For the ayre is carryed sometimes hyther and sometimes thyther And this maketh more to the matter because if it did run continually with a straight course as doth the water it were lesse to be maruelled at So is euerie one Christe his meaning is that the motion and action of the spirite of God doth no lesse appeare in the renuing of man then the motion of the ayer in this earthly and externall life but the manner is hidden Therefore we are vnthankefull and wicked if we doe not adore the incomprehensible power of God in the heauenly life whereof he sheweth vnto vs such an euident token in this worlde if we doe attribute lesse vnto him in the restoring of the saluation of the soule then hee sheweth vnto vs in the defending of the estate of the bodie The application shall bee somewhat more plaine if you resolue the sentence thus suche is the force and effect of the holy spirite in the regenerate man 9 Howe can these thinges bee VVee see what thing doth most of all hinder Nicodemus whatsoeuer he heareth hee wondereth at it as at a monster because he vnderstandeth not the maner howe it is done So there is nothing which doth more hinder vs then our owne arrogancie namely because we will alwayes bee wiser then we shoulde and therfore we doe with diuelishe pride reiect whatsoeuer is repugnant to our reason As though it were meete that the infinite power of GOD should be restrained vnto so small a measure VVee may in deede in some measure enquyre after the reason and manner of the woorkes of GOD so that it bee done soberly and reuerently but Nicodemus doth by this obiection refuse this as a fable because hee thinketh that it cannot bee VVhich thing we will handle more largely in the sixt chapter 10 Art thou a master in Israell Because Christe sawe that hee spente his time and labour in vaine in teaching a proude man hee falleth to chiding And truely doctrine shall take no roote neither bring foorth fruite in such vntill such time as that winde of vaine confidence shal bee gone out of them wherewith they swell Furthermore this is most fitly obiected vnto him to tame his pride withall For Christe espieth his ignorance in that wherein he seemeth to himselfe most subtile and wise He thought that this was a point of grauitie and wisedome not to admit a thing vnpossible because he is foolishly credulous that doth beleeue another mans wordes before he doe well knowe the reason of them But in the meane while Nicodemus is to be laught at with his masterly countenance for that hee doubteth more then childishly in the first elements Such doubting truly is filthie and shamefull For what manner religion what manner knowledge of God what manner rule of good life what manner hope of eternall life shall there be vnlesse we holde that a man is renued by the spirite of God Therefore there is an Emphasis in these words these thinges For seeing that the scripture doth euer now and then inculcate this point of doctrine the first beginners must not be ignorant thereof Therefore it is intollerable that hee shoulde be ignorant and vnskilfull in the same who doth professe himselfe to be a teacher in the church 11 That which wee knowe wee speake Certaine doe referre this vnto Christe and Iohn Baptist othersome say that the plurall number is put insteede of the singuler number But I doe verily thinke that Christe doth ioyne himselfe with all the Prophetes speaketh in all their persons generally For the Philosophers and other teachers whose woorkes are more full of wordes then wisedome doe oftentimes thrust in those toyes which they haue inuented but Christe doth challendge this as a thing proper to him and al the seruants of God that they doe onely deliuer that doctrine which is sure and certaine For God doth not sende them to bable of thinges which they knowe not or doubtfull matters but he frameth them in his schoole that they may teache others those thinges which they themselues haue learned Furthermore as Christe setteth forth vnto vs by this title the certaintie of his doctrine so he prescribeth vnto all his ministers a rule of modestie that they doe not thrust in their owne dreames or coniectures that they doe not set abroche mens inuentions wherein there is no soundnesse but let them beare faithfull and true witnesse with God Let euery man therefore take heede
of the voyce of the bridegrome therefore this my ioy is full 30 Hee must encrease but I must be deminished 31 He which commeth from aboue is aboue all he which is of the earth is of the earth and speaketh of the earth he which commeth from heauen is aboue all 32 And that which he hath seene and heard this doth he testifie no man receiueth his testimonie 33 But he that hath receiued his testimonie hath set to his scale that God is true 34 For whom God sent he speaketh the wordes of God for God giueth not his spirit by measure 29 Hee that hath the bryde By this similitude hee better confirmeth that it is Christ alone that is exempted out of the common sort of men For as he that marryeth doth not therefore bid his friends vnto the mariage that he may make the bride common vnto theÌ„ or that departing from his right hee may admit them to bee his partners in his marriage bed but rather that the mariage being honourablie reuereÌ„ced by them it may be made more holy so Christ doth not call his ministers vnto the function of teaching that after they haue brought the Churche vnder they may vsurpe to themselues the gouernment but that he may vse their faithfull diligence to associate the same vnto himselfe This is a great and excellent thing for men to bee set ouer the Church that they may present the person of the sonne of God Therefore they are as friends whom the sonne of God adioyneth vnto himselfe that they may celebrate the marriage together But they must marke the difference that being mindeful of their degree they doe not take to themselues that which is proper to the bridegrome The summe is this that how much soeuer teachers doe excell yet must not this be any hinderaunce vnto Christe but that hee must be chiefe he alone must rule in his Churche he only must gouerne the same by his worde This similitude is oftentimes vsed in the scripture when as the Lorde will set foorth vnto vs the holy bonde of adoption wherewith he ioyneth vs vnto him selfe And as he offereth himselfe truly to vs to be enioyed of vs that he may be ours so by good right doth hee require at our handes the faith and mutuall loue which the wife oweth to her husband Furthermore this marryage was fulfilled in Christe in all respects whose flesh and bones we are as Paule teacheth The chastitie which hee requyreth consisteth chiefly in the obeying of the Gospel that wee suffer not our selues by any meanes to be carried away from the pure simplicitie therof as the same Paule doth teach 2. Cor. 11. 2. Therefore we must be subiect to Christ alone he must be our only head wee must not go aside an hayres bredth from the plaine doctrine of the Gospel he alone hath the principalitie of glory that he may retaine the right and place of the bridegrome VVhat doe the ministers Truly the sonne of God calleth them that they may serue him and wayte vppon him in the celebration of the holy mariage VVherefore it is their part by all means to endeuour to present the bride with whom they are put in trust a pure virgin vnto her husband VVhich thing Paule boasteth hee doth in the place afore cited But they who winne the church rather to theÌ„selues theÌ„ to Christe they doe vnfaithfully violate the wedlock which they should adorne And the greater honour Christe doth vouchsafe to bestow vpon vs whilest that he committeth the custodie of his bride vnto vs so much the more wicked is our infidelitie vnlesse we indeuour to reserue his title and right wholy vnto himselfe Therefore this my ioy is fulfilled His meaning is that he hath obtained the summe of all his petitions that there remaineth nothing els for him to desire when he seeth Christe reigne and that he is heard according as he deserueth VVhosoeuer shall be thus affected that setting apart all respect of himselfe he extolleth Christ and is contented with his honour he shall gouerne the Churche faithfully and fruitfully but whosoeuer shal misse this marke but a little he shal be a filthie adulterer neyther shall he be able to do any thing els but to corrupt the bride of Christe 30 Hee must encrease Hee goeth farther for whereas he was before extolled vnto high dignitie by the Lorde hee saith that this was but temporall but nowe must they beleeue the Sunne of righteousnesse that is risen Therefore he doth not onely driue away and shake of the vaine smokes of honour which were rashly heaped vppon him through the errour of men but also is very circumspect that the true honour whiche the Lord had bestowed vppon him doe not darken the brightnesse of Christe For this cause he saith that he hath hitherto been accounted a great prophete that he was placed in that so high a degree only for a time vntyll Christe shoulde come to whom he was to deliuer vp the light In the meane season he doth testifie that he can suffer with a contented minde himselfe to bee brought to naught so that Christe may replenishe the whole worlde with his beames And all the pastours of the Church must follow this desire of Iohn that they sâ—oupe downe with head shoulders to lift vp Christe 31 Hee that commeth frâ—m aboue Hee sheweth by another similitude how much Christe differeth from the rest and howe farre he excelleth all other For he compareth him to a king or chiefe captaine who speaking out of an high Tribunall or iudgement seate is to be hearde for the reuerence of his gouernment and he teacheth that it is sufficient for him if he speake out of a lowe settle He saith that Christ came from aboue not onely because he is God but because there appeareth nothyng in him but that which is heauenly and full of maiestie In the seconde member the common translation hath but once that is of the earth but the Greeke bookes doe agree together in the other reading I suspect that the repetition which they thought was superfluous was rased out by vnlearned men But it is as much as if he should say hee which is of the earth smelleth of his beginning according to the estate of his nature abideth in the earthly order Therefore hee affirmeth that this is proper to Christe alone to speake from on high because he came downe from heauen But heere may a question be asked whether Iohn came not also from heauen as touching his calling and function and that therefore the Lorde was to be hearde speaking by his mouth For hee seemeth to doe iniurie to the heauenly doctrine which he deliuereth I answere that this is not spoken simply but by way of comparison If the ministers be considered apart they speake as from heauen with great authoritie that which God commaundeth them but so soone as they begin once to be set against Christe they must be no body any longer So the Apostle vnto
haue giuen thee liuely water In these words Christ doth testifie that if our petitions be directed vnto him they shall not be void And truly without this hope all the desire to aske shoulde waxe colde And seeing that Christe doth preuent those that come vp to him and is ready to satisfie them all there remaineth no longer any place for sluggishnesse or lingering But there is no one that woulde not thynke that this is spoken to vs al vnlesse euery mans vnbeliefe did hinder him And although he translated this word water vnto the spirite according to the thing that is present yet this Metaphore is vsuall enough in the scriptures and hath very good reason for we are as drie barren ground there is no ioyce nor sappe in vs vntill such time as the Lorde doth water vs with his spirite The spirite is called els where pure water but in another sense namely because it wipeth away and purgeth the blottes and filth whereof we are full But in this and such like places the secret quickening whereby he restoreth vs to life defendeth and finisheth the same is spoken of Some there be who expounde it of the doctrine of the Gospell whereunto I confesse this name doth agree But I doe thinke that Christ doth vnder this comprehende all the whole grace of renouation For we know he was sent to this ende that hee might bring a newe life Therefore in my iudgement his meaning was to set water against the want of all good thinges wherewith mankind is oppressed and troubled Furthermore he doth not onely call it liuing water of the effect as being quickening water but he alludeth also vnto the diuers sortes of waters Therfore it is called liuely because it floweth out of a liuing fountaine 11 Syr thou neither hast any thing to draw with As the Samaritanes were despiced of the Iewes so they did despice them againe Therefore this woman doth at the first set light by Christe and so consequently doeth flout him shee knew well enough that Christe doth speake figuratiuely but she requiteth him with a contrary figure as if she should say that he promiseth more then he is able to perfourme Then secondly shee accuseth him of arrogancie because he preferreth himselfe before the holy Patriarche Iacob Iacob saith she was contented with this well both for his owne vse and the vse of all his familie hast thou better water It doth sufficiently appeare how corrupt this comparison is euen by this because she setteth the seruant against the master and a dead man against the liuing God and yet how many doe at this day fall into the same vice VVherfore we must take good heede that we doe not extoll mens persons so high that they darken the glory of God Truly the gifts of God are reuerently to be reuerenced wheresoeuer they appeare Therefore it is meete that we honour men who excell in godlinesse are indued with other rare giftes but yet so farre foorth that God doe alwayes surpasse all that Christe with his Gospel may shyne and bee seene for all the brightnesse and gorgeousnesse of the worlde muste yeeld vnto him VVee must also note that the Samaritanes did falsly boaste that they were the Progenie of the holy fathers So at this day the Papistes whereas they are bastardes and an adulterous seede doe most proudly bragge of the fathers and do mocke and taunt the lawfull children of God Although the Samaritanes had come of Iacob accoding to the flesh yet because they were altogether growen out of kinde and alienated from true godlinesse this had beene a wrong kinde of boasting Now whereas they are Cuthites by their originall or at least gathered together of the profane Gentiles yet they doe not cease falsly to pretend and vse the name of the holy patriarch but this was to no ende So must it needes befall all those who doe wickedly reioyce in the light of men they must be depriued of the light of God and haue no fellowship with the holy fathers whose title they did abuse 13 Euery one which drinketh of the water How small effect soeuer Christ doth see his doctrine take and so consequently to be mocked yet doeth he proceede more plainely to expound that which hee had said For hee setteth downe the vse of both waters that the one serueth the body for a time the force of the other is perpetuall in the quickening of the soule For as the body is subiect to corruption so the helpes wherewith it is fostered must be fraile and britle that which quickeneth the soule must needes bee eternall And that is not contrarie to the woordes of Christe that the faithfull are inflamed with a desire of more plentifull grace euen vnto the ende of their life For he doth not meane that wee do drinke the first day so much as will serue vs so that we haue need of no more But his onely meaning is this that the holy spirite is a fountaine which runneth continually so that they neede not to feare that they shall wyther away who are renued with the spirituall grace Therfore although we be a thyrst during our whole life yet is it certain that we haue drunken the spirite not for one day onely or a short time but that flowing continually he may neuer forsake and faile vs. So that the faithfull are a thirst during their whole life and that vehemently yet in the meane while they abounde with liuely ioyse because howe lyttle grace soeuer they haue receiued the same doth quicken them continually so that they are neuer altogether drie VVherefore this sufficiencie is not set against desire but onely against drinesse which thing is more plainly expressed in the words next following It shall be 〈…〉 containe of water leaping our vnto eternall life For there is a continuall 〈◊〉 signified which cherisheth in them in this mortall life heauenly eternitie Therefore the grace of Christ doth not flow vnto vs for a short time but doth powre out it selfe euen vnto blessed immortalitie because it ceaseth not to flow vntil the vncorruptible life which it doth begin be throughly made perfect Giue mee this water It is questionlesse that the woman doth knowe well enough that Christ doth speake of the spirituall water but because she despiseth him shee counteth all his promises as good as nothing For doctrine can haue no passage so long as he that speaketh is not of any anthoritie amongest vs. Therefore the woman doth interrupt hym by the way as if shee shoulde say thou makest great bragges but I see nothing if thou canst doe any thing let me see it indeede 16 Iesus saith vnto her goe call thy husband and come hyther 17 The woman answered and said vnto him I haue no husband Iesus said vnto her thou hast said well I haue no husband 18 For thou hast had fiue husbands and he whom thou now hast is not thy husbande this saide ◠thou truly 19 The woman saith vnto him Syr I see
father because hee saw that they did despise him For the workes which the father hath giuen mee He bringeth foorth two thinges whereby he was proued to bee the son of god The father saith he doth testifie by myracles that I am the sonne of God and before I came into the world he gaue me a sufficient testimonie in the holy scriptures Let vs alwayes remember his drift He wil be acknowledged to be the promised Messias that hee may bee hearde Therefore he doth now proue that he was such a one indeed as y e scripture speaketh of The question is whether myracles bee sufficient to proue that or no seeing the Prophetes had wrought the like I answere that the signes which God shewed by hands of the prophets reached no farther then vnto the end for which they were appointed namely that they might shew that they were the ministers of God who coulde haue authoritie by no other meanes but God meant more highly to extoll his sonne And this purpose of God is to bee accounted the ende of myracles Therefore vnlesse being possessed with wickednesse they had shut their eyes of their owne accord Christ might haue made it plaine vnto them by the power of his signes who and what a one hee was 37 And the father that sent me he hath testified of me neither did you euer heare his voyce nor see his shape 38 And you haue not his word abiding in you because you beleeue not him whom he sent 39 Search the scriptures because you thinke that in them you haue eternall life and they are they that testifie of mee 40 And you wil not come vnto mee that you may haue life 37 And he that sent me This is falsly restrained vnto the voyce heard in his baptisme For he saith in the Pretertence that his father hath testified that he may giue them to vnderstand that he commeth not abrode vnknowen because God had marked him long agoe in the lawe the Prophetes so that he brought with him his markes wherby he might be knowen Therefore I doe interprete it that God did testifie of his sonne so often as he put the olde people in hope of saluation or promised the perfect restoring of the kingdome of Israel So that the Iewes ought to haue conceiued the forme and image of Christ out of the scriptures before he was manifested in the â—lesh In that they contemne him being present so consequently do reiect him they doe thereby declare y t they haue no tast of the law which thing Christ doth also cast in their teeth They did boast of the knowledge of the lawe as if they had byn brought vp in Gods bosome Neither haue yee hearde his voyce After that Christ hath coÌ„plained that he is not receiued he inueigheth sorer against their blindnesse In that he saith that they neuer heard the voyce of god nor neuer saw his shape they are metaphoricall speeches wherein he teacheth briefly that they were alyantes from the knowledge of God For as men doe make knowen themselues by their voyce countenance so God vttereth his voyce in the voyce of the Prophetes in the SacrameÌ„ts he doth as it were put vpoÌ„ him a visible forme wherby he may be knowen according to our slender capacitie But he that doth not know God in his liuely image hee doth sufficiently bewray by this that hee worshippeth no power but that which he himselfe hath framed Therfore Paule saith that there was a vaile put ouer their eyes so that they cannot see the glory of God in the face of Christ. 38 And you haue not his worde This is true profiting when the word of God taketh roote in vs that beeing fastened in our heartes it may haue there a certaine seate Christ saith that the heauenly doctrine hath no place amongest the Iewes because they receiue not the son of God whom it setteth foorth euery where and he casteth this in their teeth worthily For God spake not in vaine by Moses and the Prophets And it was the only drift and purpose of Moses to call all men straight vnto Christ whereby it appeareth manifestly that they are not his disciples who reiect Christe Secondly how shall hee haue the worde of life abiding in him who driueth away the life it selfe How shall hee vnderstand the doctrine of the lawe who extinguisheth so much as in him lyeth the soule of the lawe For the lawe without Christ is vaine neither hath it any substaunce The nigher therefore euery man knoweth Christe so much hath he profited in the worde of God 39 Search the scriptures VVhereas Christ had said before that he hath the father for a witnesse in heauen we haue saide that it is referred vnto Moses and the Prophetes Now followeth a more plaine exposition for he saith that that testimonie is extant in the scriptures And he toucheth againe their vaine boasting in that they professed that they haue life in the scriptures when as they did only catch at the dead letter Neither doth he absolutely reprehende this that they seeke life in the scriptures seeing that they are appointed vnto vs for that ende and vse but because the Iewes did thinke that the Scriptures did quicken them whenas they knewe not the true meaning thereof yea seeing that they did choake the light of life which is contained therein For howe shall the lawe giue life without Christe who doth only quicken the same VVe are taught in this place that we must fet the knowledge of Christ out of the Scriptures For they which imagine of Christ according to their owne pleasure shall at length haue nothing but a shadowish ghoste in steede of him Therefore we must first of al hold this that Christe can be knowen aright by no other meanes saue only out of the scriptures And if it be so it followeth that wee must reade the Scriptures to this end that we may finde Christe there VVhosoeuer shall misse this marke howsoeuer he wearie himselfe during his whole life with learning hee shall neuer attaine vnto the knowledge of the truth for what shal our wisedome be without the wisedome of God Furthermore as we are commaunded to seeke Christe in the Scriptures so he affirmeth in this place that our studie shall not be voide For the father doth in such sort testifie there of his sonne as he doth vndoutedly reueale him vnto vs. But this hindereth a great many that they do only looke vpon them negligently and superficially as it were running ouer them But they had neede of great attentiuenesse Therfore Christ commandeth to searche this treasure which is deeply hidden VVherefore in that the Iewes doe so abhor Christ it is to be imputed to theyr slugishnesse who haue the lawe dayly in their handes For the euident brightnesse of Gods glory shineth in Moses but they doe desire a veile to couer the brightnesse It is wel knowen that the old testament is vnderstoode by the worde scripture For Christ began not to be
although this power doe come from some thyng els then from the flesh yet is there no let but that this title doeth aptly agree thereunto For as the eternall worde of God is the fountaine of life so his fleshe doeth powre out vnto vs as a conduit the life which resteth as they say in the inwarde diuinitie And in this sense is it called liuely because it imparteth vnto vs the life which it borroweth of some other That shal be plaine enough if we consider what is the cause of life namely righteousnesse And although righteousnesse doe flow from God alone yet wee haue the same fully giuen vnto vs onely in the flesh of Christ. For the redemption of man was fulfilled in it in it was offered the sacrifice for satisfaction for our sinnes the obedience was perfourmed towardes God which might reconcile him vnto vs. It was also sprinckled with the sanctification of the spirite it was receiued into heauenly glory after that death was ouercome Therefore it followeth that all the partes of life were placed in it so that no man canne iustly complaine that he is depriued of life because it is hid farre off VVhich I will giue for the life of the worlde The worde giue is diuersly taken the former giuing whereof hee maketh mention is done daylye namely so often as Christe doth offer himselfe vnto vs in the seconde place he meaneth that onely giuing which was done vpon the crosse when he offered himselfe vnto the father for a sacrifice For then hee gaue himselfe vnto death for the life of men now he inuiteth vs to reap the fruite of his death For it should nothing profite vs that that sacrifice was once offered vnlesse we should now eate the holy banket Furthermore we must note this that Christ challengeth to himselfe the office of sacrificing his flesh VVhereby appeareth with what wicked sacrilege the papistes do pollute themselues who doe in the Masse vsurpe that which was proper to that priest onely 52 Therefore the Iewes did striue amongest themselues saying how can hee giue vs his flesh to eate 53 Therefore Iesus said vnto them verilie verilie I say vnto you vnlesse you shall eat the flesh of the sonne of man and shall drinke his blood you haue not life in you 54 Hee that eateth my flesh and drinketh my blood hath eternall life and I will rayse him vp at the last day 55 For my flesh is meate in deede and my blood is drinke indeed 56 Hee that eateth my fleshe and drinketh my blood abideth in mee and I in him 57 As the liuing father hath sent me I doe also liue for the father and he that eateth me he shall also liue for mee 58 This is the bread which came downe from heauen not as your fathers eat Manna and dyed he that eateth this bred shall liue for euer 52 Therefore the Iewes did striue Hee nameth the Iewes againe not for honours sake but that he may cast in their teeth their vnbeliefe because they doe not receiue his familiar doctrine concerning eternall life or at least because they do enquire vnmodestly of a thing which was as yet dark doubtful For it is a signe of frowardnes contempt in that he saith they did contende and they who doe dispute so contentiously do stoppe the way before themselues so that they cannot come vnto the knowledge of the truth Neither is this simplie reprehended in them that they did aske concerning the meanes for then should the same reprehension fall vpon Abraham and the blessed virgin Therefore they are either deceiued through ignorance or they deale vncourteously who passing ouer the lust and boldnesse which they had to contend whiche the Euangelist doth only condemne doe only tosse this worde how as if it had been wickednesse for the Iewes to enquyre of the manner of eating But this is rather to be imputed vnto slouthfulnesse then vnto the obedience of faith if we keepe those knots of doubtes vnloosed willingly wittingly which are losed for vs by the word of the Lord. VVherfore it is not onely lawfull to enquire of the manner of eating of the flesh of Christ but it is also profitable for vs to know the same so farre foorth as it is expounded in the scripture Away with that twise stubborne colour of humilitie that one only saying of Christ is sufficient for me when he affirmeth that his flesh is meate in deede I am willingly blinde in the rest As if the heretikes may not haue the same colour if they be willingly ignorant of this that Christ is conceaued of the holy Ghost because beleeuing that he is the seed of Abrahā they will search no farther VVe must only holde this moderation in the secrete workes of God that we desire to knowe to more then he setteth downe in his worde 53 Verilie verilie I say vnto you Indignation did wring out of Christe this oath when he saw his grace refused with so proud contempt for he doth not now vse plaine doctrine but doth also intermingle threatnings to make them afraid withall for he denounceth eternall destruction vnto all those who shall refuse to fet life from his flesh as if hee shoulde say if you despise my fleshe knowe yee that there remaineth no other hope of life for you This vengeance remaineth for all the contemners of the grace of Christe that they doe wickedly perish through their pride and they are to bee vrged with this precise seueritie that they may not proceede to flatter themselues For it we doe threaten death vnto sicke men which refuse remedies what shall the wicked doe when as they endeuour so much as in them lyeth to abolish the life it selfe In that he saith the flesh of the sonne of man it hath great force for he toucheth their contempt which did arise thereupon because they saw that he was like vnto other men The meaning therfore of the wordes is contemne me at your pleasure because of the humble base sight of my flesh yet is there life included in this contemptible flesh whereof if you depriue your selues you shall finde no where els that which can quicken you It was a grosse error of the mē of old who thought that infants were depriued of eternal life vnlesse that the sacrament of the Lords body were giuen them For he speaketh not of the supper but of the euerlasting participation which wee haue without the vse of the supper And the Boemians dealt not well whenas they did prooue by this testimony that the vse of the Cuppe ought to bee common vnto all in general As touching infants Christ his institution doth barre them from the partaking of the supper because they cannot yet try themselues they can not obserue the memorial of the death of Christ. The same institution maketh the cup cōmon vnto all together with the bread for hee commaundeth vs all to drinke thereof 54 Hee that eateth my flesh This is a repetition but not superfluous for it confirmeth
in the Gospel replenished with power wisdome righteousnesse puritie life and with al the giftes of the spirite And he doth here confirme the promise more plainely which we touched of late for he teacheth that he hath store wherewith he is able to refresh vs sufficiently It is indeede a metaphore hard enough at the first sight whē as he saith that there shal floods of liuing water flow out of the belly of the faithfull yet is the sense no whit doubtfull that the beleeuers shall neuer want any spiritual good thing He calleth that liuing water the spring whereof doth neuer waxe drie neither doth the continuall flowing cease I expounde that the manifold graces of the spirite are called floods in the plurall number whiche are necessarie vnto the spirituall life of the soule To bee briefe aswell the perpetuitie of the giftes of the spirite as the aboundance thereof is promised vs in this place Some doe thinke that waters doe flow out of the bellie of the beleeuers when as he that is endowed with the spirit doth impart some part vnto his brethren as there ought to be a mutuall participation amongest vs. Notwithstanding the sense seemeth to me to bee more simple that whosoeuer shall beleeue in Christ he shall haue a well of life as it were springing in him Like as Christe said before in the fourth Chapter Hee that shall drinke of this water shall neuer bee a thirst For whereas the ordinarie drinke doth only quenche the thirst for a short time Christ saith that we doe draw vp by faith the spirite whiche is a fountaine of water leaping out vnto eternall life And yet notwithstanding he doth not teach that the faithfull are so full of Christe the first day that they are afterward neither an hungred nor a thirst but rather that the enioying of Christ doth kindle a new desiring of him and the sense is that the spirit is like to a liuely fountain which runneth alwaies in the faithfull Like as Paule also doth testifie that he is life in vs although we doe yet carry about the matter of death in the relikes of sin And truly seeing that euerie one is made partaker of the giftes of the spirite according to the measure of his faith there can no perfect fulnes thereof be had in this life But in the mean season the faithful do so aspire oftentimes vnto new encreasings of the spirit by going forward in faith that the first fruites which they haue are vnto them sufficient vnto the continuaunce of life But heereby wee are also admonished howe small the measure of our faithe is seeinge that the graces of the spirit do scarse drop by little little in vs which should run like floods if we did yeeld vnto Christ due place as we ought that is if faith did make vs able to receiue him As saith the scripture Some doe restraine this vnto the former member other some vnto the latter but I doe extend it vnto all the whole sentence Againe in my iudgement Christ doth not here assigne any certaine place of the scripture but he taketh a testimonie from the commō doctrine of the Prophets For so often as the Lord promising the aboundance of his spirite doth compare it vnto liuely waters he doth chiefly respect the kingdome of Christ and directeth the minds of the faithfull thyther Therfore all the prophesies concerning the liuely waters haue their fulfilling in Christ because he alone hath opened and reuealed vnto vs the hidden treasures of God Therefore the graces of the spirite are powred out vpon him that wee may all draw of his fulnesse Therefore they are worthie miserablie to perishe who being called so gently and mercifully of Christ doe wander hyther and thither He spake of the spirite The spirite is sometimes called by the name of water because of the cleannesse because it is proper to it to purge our filthinesse but in this place and such like the maner of this phrase is vnlike namely that we are destitute of all ioyce and humor of life saue only whenas the spirit of God doth quicken vs doth water vs as it were with a secret force And here is the figure Synecdoche vsed because all y e parts of life are comprehended vnder one worde water VVhence we do also gather that whosoeuer are not regenerate with the spirite of Christ they are to bee accounted as dead howsoeuer they boast themselues as if they did liue For the spirite was not yet VVe know that the spirit is eternall but the Euangelist saith that that grace of the spirite which was powred out vpon men after Christ his resurrectiō did not appeare openly so long as Christ was conuersant in the world vnder the humble shape of a feruaunt And he speaketh comparatiuely like as when the new Testament is set against the olde God promiseth his spirit vnto the faithful as if he had neuer giuen it vnto the fathers The Disciples had then receiued the first fruites of the spirite for whence commeth faith but from the spirite Therefore the Euangelist doth not simply denie that the grace of the spirit was giuen vnto the godly before Christ his death but that it was not then so apparant as it should be afterward For this is the principall worship of the kingdome of Christe that hee doth gouerne his Church with his spirite But he did then take iust and as it were solemne possession of his kingdome whenas he was lifted vp vnto his fathers right hande It is no marueile then if he did deferre the perfect giuing of his spirite vntill that time Yet there remayneth one question whether he vnderstandeth in this place the visible graces of the spirite or regeneration which is a fruite of adoption I answere that the spirite appeared in these visible giftes as in glasses which was promised by the comming of Christ yet doth hee properly intreat in this place of the power of the spirit whereby we are borne againe and are made new creatures In that therefore that Christe being glorious and indued with great maiestie of gouernment doth sit at the right hand of God but we doe lie vpon the earth poore hungrie and almost voide of spirituall giftes it is to bee imputed to our flownes and weaknesse of faith 40 Therfore many of the companie when they heard these words said This is indeed a Prophet 41 Other some said This is Christ. And others saide shall Christe come out of Galilee 42 Saith not the Scripture that Christ shall come of the seed of Dauid and out of the towne of Bethlehem 43 Therfore there was a strife in the companie because of him Furthermore certaine of them would catch him but no man laid handes on him 40 Therfore many of the companie Nowe the Euangelist reciteth what fruit did spring of the last sermon namely that whilest one thought one thing another another there arose dissention amongest y e people VVee must note that Iohn speaketh not of the
am from aboue you are of the worlde I am not of this world 24 Therefore said I vnto you that you shall die in your sinnes for vnlesse you shal beleeue that I am you shall die in your sinnes 21 I goe After that he seeth that he can do no good amōgst the obstinate he denounceth vnto them destruction And this is the end of all those that doe refuse the Gospel For it is not rashly throwen into the ayre but it must needes breath out the sauour of life or death The summe of the words is that the wicked shall once perceiue that to their great dammage they haue reiected Christ offering himselfe vnto them willingly but to late when as there shall be no more place left for repentance And to the end he may the more terrifie them with the nighnesse of the punishment he saith first that he wil be gone shortly which signifieth that the Gospel is preached vnto them only for a short time and if so be it they passe ouer this opportunitie there shall not alwayes be an acceptable time and dayes appointed for saluation So likewise when as Christ knocketh at our gate at this day we must straightway goe to meete him least being wearie of our slouthfulnesse he withdrawe himselfe from vs. And truly it hath been knowen by many experiments of all times how greatly we ought to bee afraide of this departure of Christe But we must now first of all note how these sought Christ of whom the Euangelist speaketh For if their conuersation had been true then they had not sought him in vain because he did not falsly promise that he woulde be present so often as a sinner should grone Therefore Christ meaneth not that they would seeke him with true faith but as men being brought into great distresse doe seeke deliueraunce euery where For the vnbeleeuers would couet to haue God to bee mercifull vnto them but in the meane season they cease not to flie from him God calleth them the comming consisteth in faith and repentance But they set the hardnesse of their heart against God and being discouraged with despayre they fret and fume against God To be briefe they are so farre from desiring to come truly vnto God that they leaue no place for his ayde vnlesse he denie himself which he will neuer doe In like sort how wicked soeuer y e Scribes were they wold willingly haue applied vnto thēselues the redēption which was promised by the hand of the Messias so Christe would haue transfigured himselfe vnto their nature Therefore Christ threatneth in these wordes and denounceth vnto all the vnbeleeuers that they shal be brought into such straits after that they haue despised the doctrine of the Gospel that they shal be enforced to crie vnto God but yet this their owling shall be in vaine because as we haue said in seeking they doe not seek And that is expressed plainly enough in the next clause when he saith You shall die in your sinne For he teacheth that this is the cause of their destruction because they shal be disobedient and rebellious against God euen to the end And we shal see by and by what manner of sinne this is 22 VVill hee flea himselfe The Scribes goe on forward not onely in carelesse contempt but also in frowardnes For they mocke him because he said that they cannot follow him thyther whyther he was about to go as if they should say if he kill himselfe we confesse wee cannot beare him companie because we will not doe so For they did both make no account of Christ his absence and they thought that they were his superiours in all thinges Therfore they bid him be packing whither hee will This is horrible dulnesse but Satan doeth so bewitch the wicked that through their more then drunken slouthfulnesse they throw themselues into the middest of the fire of Gods wrath Doe we not see the same fury in many at this day who hauing their consciences made amazed doe make a mock of al that which they heare of the feareful iudgements of God Although it is certaine that this laughter is but from the teeth forward because they are digged within with blind prickings but by and by they burst out into furious nickerings like mad men 23 You are from beneath Because they were vnworthie to be taught his meaning was onely to strike them with short chidinges as in this place he affirmeth that they doe not receiue his doctrine because they doe altogether loath the kingdom of God Furthermore he comprehendeth vnder these wordes worlde and beneath what thing soeuer men haue of nature and so he maketh his Gospell and the sharpnes and quicknesse of mans minde to disagre Because the Gospel is heauenly wisedome and our minde resteth vpon the earth Therfore no man shall be a meete disciple for Christ saue only he whom he shall fashion with his spirite And this is the cause that faith is so rare in the worlde because all mankinde is naturally estraunged and turned away from Christe saue only those whome he lifteth vp with the peculier grace of his spirite 24 You shall die in your sinnes He putteth in the plurall number nowe whereas he vsed the singuler before in the same sense saue only because he meant to note in the former place that vnbeliefe in the cause fountaine of all euilles not because only vnbeliefe is sinne or because it alone doth make vs giltie of eternall death before God as some do say too hyperbollically but because it doth estrange vs frō Christ depriueth vs of his grace from whence we should haue set deliueraunce from all our sinnes Therefore because the Iewes doe of obstinate malice refuse medicine this is vnto them a deadly euill and hereby it commeth to passe that being made the bondslaues of Satan they cease not to heape sinne vpon sinne and to make themselues gilty againe againe Therefore he addeth by and by Vnlesse you beleeue that I am For doubtlesse the lost haue no other meanes whereby they can recouer saluation saue only by flying vnto Christ. And in these wordes that I am is contained a great force because all these thinges are to be vnderstood whatsoeuer the scripture doth attribute vnto the Messias and commaundeth vs to hope for at his handes Notwithstanding the summe is the restoring of the Church the beginning whereof is the light of faith whence spring righteousnes and newnesse of life Certaine of the old writers did falsly applie this vnto the diuine essence of Christ whereas he intreateth of his office towarde vs. This sentence is worth the marking for men doe neuer sufficiently consider the euils wherein they are drowned againe although they be enforced to acknowledge theyr destruction yet neglecting Christ they looke about them vnto vaine remedies VVherfore we must holde this that vntill such time as the deliueryng grace of Christe doe shewe it selfe there raigneth an innumerable sinke of all euils 25 Therefore they said vnto
calling of Christ as if he should say that it is vnseemely that such a token of Gods power should be counted as nothing that the calling of Christ being so proued and testified should yet notwithstanding purchase no credite amongst them And to the end hee may the more vrge theyr sluggishnesse or wickednesse hee amplifieth the excellencie thereof by that that since man can remember it was neuer hearde that man did any such thing VVhereupon it followeth that they are malitious vnthankfull which winke willingly at a manifest worke of God Therefore he gathereth that he was sent of God whiche was furnished with so great power of the spirite to purchase credite to himselfe and to his doctrine 31 And we know that God heareth not sinners They are deceiued whiche think that the blind man spake thus according to the opiniō of the cōmon people For this word sinners is taken in this place also for a wicked and vngodly person as a little before And this is the continuall doctrine of the scripture that God heareth none saue those that call vpon him truly and with a sincere heart For seeing that faith alone openeth vnto vs the gate vnto God it is certaine that all the wicked are driuen away from comming vnto him yea he doth testifie that he doth abhorre their prayers as he doth loath their sacrifices For hee biddeth his children come vnto him by a singuler priuilege and it is the spirit of adoption alone which cryeth in our heartes Abba father Rom. 8. 15. To be briefe no man is rightly prepared to pray vnto God saue he which hath an heart purged by faith As for y e wicked as they doe profane the name of god in their prayers so they doe rather deserue to be punished for this their sacrilege then to obtaine any thing that may be for their welfare Therefore this is a good reason which the blinde man bringeth in that Christ came from God seeing he was so readie to graunt his petitions 34 They answered and said vnto him thou art altogether borne in sinne and teachest thou vs And they did cast him out 35 Iesus hearde that they had cast him out and when he had found him he saide vnto him beleeuest thou in the sonne of God 36 He answered and said who is he Lord that I may beleeue in him 37 And Iesus said vnto him thou hast both seene him and hee that speaketh with thee is hee 38 And he said I beleeue Lord. And he worshipped him 39 Then said Iesus I am come to iudgement into this world that they which see not may see and that those which see may be made blinde 40 This heard some of the Pharises which were with him and said vnto him Are we also blinde 41 Iesus said vnto them if you were blind you should haue no sinne but now yee say we see Therefore your sinne remaineth 34 Thou art borne in sinne I doe not thinke but that they alluded vnto his blindnesse◠as it is a common custome amongest proude men to vexe those that are in aduersitie and miserie Therefore they mock him as if hee had come out of his mothers wombe with the marke of his wickednesse For this was a common opinion amongest the Scribes that the soules after that one life was past did flit into newe bodies and did there suffer punishment for their former sinnes VVhereupon these men set downe this as a manifest truth that he that was born blind was then polluted and corrupt with sinnes so soone as he was borne VVee ought to learne by this corrupt iudgement that we must not alwayes measure euery mans sinnes by the whips of God For the Lorde as wee saw before hath diuers ends for which he layeth miseries vppon men And besides this that these hypocrites doe mocke this miserable man they do also refuse reprochfully all his holy and good admonitions as this is a thing too common that no man can abide to be taught of him whō he despiseth Furthermore seeing that we must alwaies heare god by whomsoeuer he speake vnto vs let vs learne to despice no man that God may alwayes find vs meek redie to be taught although he vse a most simple man one whereof there is no account made to teache vs by For there is no worse plague then when pride stoppeth our cares so that we cannot vouchsafe to heare those which giue vs profitable good counsell And God doth oftentimes choose vile base persons of set purpose to teach vs and admonish vs that hee may bring downe our loftines They did cast him cut Although it may be that they did cast him out of the temple by violence yet I doe thinke that the Euangelist meaneth otherwise that they did excommunicate him so his casting out was couered with some colour of the law And this agreeth better with the text because if he had been cast out only reprochfully y ◠matter had not bin of such weight that the fame shold haue come vnto Christ. Now in that Christ hearde of it I doe thereby coniecture that they did it with some solemne ryte as if it had been some earnest matter By this example are we taught how little the cursings of the enemies of Christ are to be cared for If we be cast out of that congregation wherin Christ reigneth that horrible iudgement is giuen vpon vs that we are deliuered vnto Satan because we are banished from the kingdome of the sonne of god But we must of our own accord slie frō that place wher Christ ruleth not by his worde and spirite if no man do expell vs so far off is it that we must feare that tyrannous iudgement wherewith the wicked do mocke the seruants of Christ 35 And when he had found him If he had been kept still in the Synagogue it had been to be feared least being estranged from Christe hee should haue been drowned in destruction dayly with the wicked now as he wandered without the temple Christe met him Christe receiueth him being cast out by the Priestes and embraceth him he raiseth him vp lying prostrate he offereth life vnto one that was condemned to death And this same haue we also tryed in our time For when as in the beginning Luther and such like did reprehende the grosser abuses of the Pope they had scarse a slender tast of Christianitie after that the Pope did cast out his lightnings against them and they were cast out of the Romish Synagogue Christ reached out his hande vnto them and was throughly knowen vnto them So there is nothing better for vs then to bee farthest from the enemies of the Gospell that Christ may come nearer vnto vs. Doest thou beleeue in the sonne of God Hee speaketh vnto a Iewe who hauing been instructed of a childe in the doctrine of the law had learned that God had promised the Messias Therefore this interrogation importeth as much as if Christe did exhort him to follow the Messias
driue away all the engines of our enemies with the breath of his mouth alone It is profitable for vs to looke vnto this least the feare of temptations doe discourage vs. For Christ did intende to shewe some meanes howe the sheepe mighte bee safelye conuersaunt amongest wolues And no man can take them out of my fathers hande The copulatiue is heere put in steed of the illatiue For Christe gathereth out of the inuincible power of God that the saluation of the godly is not subiect to the will of their enemies because then must God of necessitie be ouercome who hath vs vnder the tuition of his hand 30 I and my father are one His intent was to preuent the scoffes of the wicked for they might obiect that the power of God did nothing appertaine vnto him so that he might promise vnto his Disciples the sure ayde thereof Therefore hee doth testifie that hee and his father are so ioyned togeather that hee and his sheepe shall neuer want his ayde The old writers abused this place that they myght proue that Christ was consubstantiall with the father For Christ doth not dispute concerning the vnitie of substance but concerning the agreement whiche he hath with the father namely that whatsoeuer Christe doth it is confirmed by the power of the father 31 Therfore the Iewes tooke vp stones againe to stone him 32 Iesus answered them I haue shewed you many good workes from my father for which of them doe yee stone mee 33 The Iewes answered him saying we do not stone thee for thy good workes sake but for thy blasphemie and because thou whereas thou art a man doest make thy selfe a God 34 Iesus answered them Is it not written in your lawe I haue saide yee are Gods 35 If hee called them Goddes vnto whom the worde of GOD was spoken and the scripture cannot bee broken 36 Doe yee say that hee doth blaspheme whom the father hath sanctified and sente into the worlde because I said I am the sonne of God 31 Therefore the Iewes tooke vp stones againe As Godlines doth enflame him with the zeale of God in defending his glory whome the spiritâ— of God doth gouerne so vnbeliefe is the mother of fury and the Diuell doth so pricke forward the wicked that they desire nothing but slaughter This end and issue doth shew with what minde they asked Christ for the open confession whereof they feigned themselues to be desirous doth by and by make them mad and yet notwithstanding it is not to be doubted but that when as they were thus violently carryed to oppres Christ they did it vnder colour of iudgement as if they did this according to the prescript of the law where GOD commaundeth that false prophetes be stoned Deut. 13 5. 32 Many good workes Christ doth not onely in this place denie that there is any cause why they should thus rage but he doth accuse them of vnthankfulnesse because they did so vniustly recompence Gods benefites He saith that hee had deserued well at their handes not for one worke or two only but that he had been beneficiall vnto them in many thinges Secondly he proueth vnto them that they were not onely vnthankefull vnto him but rather to God when he calleth himselfe the fathers minister who hath brought his power to light that it might bee knowen vnto them For when he saith from the father his meaning is that God was the authour thereof The summe is this God his intent was to bee made knowen vnto you by mee he hath bestowed excellent benefites vpon you by my hand trie mee as muche as you will I haue done nothing amongest you but that which is worthie of thankes and prayse Therefore it must needes bee that you will furiously persecute in mee now the giftes of God And the interrogation is more forceable to pricke their consciences withall then if he had spoken simplie affirmatiuely 33 Not for thy good workes sake Howsoeuer the wicked doe make open warre with God yet will they neuer offend without an honest colour Therefore when as they rage against the sonne of God beeing not yet content with this crueltie they doe of their owne accord accuse him and make themselues patrones and reuengers of Gods glory VVherefore it is necessarie that a good conscience bee vnto vs a brasen wall whereby wee may be able to beate backe the reproches and slaunders wherewith we are strongly assaulted For howsoeuer their wickednesse be brauely painted and howsoeuer they slaunder vs and cause vs to be euill thought of for a time if we feight in Gods cause he wil not denie himselfe but will defende his truth But because the wicked doe neuer want cloakes and colours to burden the seruants of God and there is also added thereunto most hard impudencie so that when they are ouercome they cease not to speake euill wee haue neede of meekenesse and patience to hold vs vp and vnderproppe vs vntyll the ende The scripture referreth this woorde blasphemie which is generally taken amongest profane writers for euery rayling vnto God when any poynt of his Maiestie is derogated and slaundered Because thou whereas thou art a man There be two sorts of blasphemies either when God is dispoyled of his owne honour or when any thing is forged vpon him which is vnmeete for or contrarie to his nature Therefore they hold and auouch that Christ doth both blaspheme and commit sacriledge because he being a mortall man doth vsurpe to himselfe Gods honour And this had been in deed a true definition if Christ had been nothing els but man they doe only offend in this that they do not vouchsafe to behold his diuinitie which appeared in the myracles 34 Is it not written Hee refuteth the crime that was laide to his charge not by denying that he was the sonne of God but by defending that this was well said Although he doth rather applie this his answere vnto the persons then throughly expound the matter it selfe For hee thought it sufficient for him at this present to refute their wickednesse Hee doeth rather by the way insinuate then plainely expresse in what sense he calleth himselfe the sonne of God And the argument which he vseth is not taken from things that are equal but from the greater to the lesser The scripture calleth them Goddes on whom the Lorde hath laid an honourable function therfore he is farre more worthie of this title of honor whom God hath separated to excel all other men VVherupon it followeth that they are wrong malicious interpreters which admit the former and doe take an occasion of offence in the latter The testimonie which Christ cite this in the Psa. 82. 6. VVhere God chideth y e kings and iudges of the earth who abuse their gouernment and might tyrannously to their owne lust to oppresse the miserable and to commit all manner wickednesse And he vpbraideth them that beeing vnmindefull whence they had so great dignitie they doe profane the name of God
Christ applieth this vnto this present matter that they are called Gods because they are Gods ministers to gouerne the worlde In the like respect the scripture doth also call the Angels Gods because by theÌ„ the glory of God shineth abroade in the worlde VVee must note this phrase vnto whom the worde of God was spoken for his meaning is that they were appointed by the certaine commaundement of God VVhence we gather that empyres and gouerments did not rashly begin neither yet through mans errour but that they were appointed by the will of god because he will haue ciuill order kept amongst men and haue vs gouerned by authoritie lawes In which respect Paule saith Ro. 13. 2. that they rebel against God whosoeuer do resist the power because ther is no power but of God If any man obiect that other callings are of God also and that he alloweth them and that yet notwithstanding husbandmeÌ„ and neatheardes and coblers are not called Gods I answere that this is no generall thing that all those shoulde be called Gods who are called vnto some certaine kinde of life but Christ speaketh of kinges whome God hath extolled vnto an higher degree that they may rule and excell To be briefe let vs know that Magistrates are called gods for this cause because God hath committed vnto them the gouernment Vnder this worde lawe Christ doth camprehend all the doctrine whereâ—y GOD did gouerne the old Church For because the Prophetes were only inâ—â—terpreters of the lawe the Psalmes are also worthilie accounted an addition or appurtenance of the lawe That the scripture cannot be broken importeth as much as that the doctrin of the scripture cannot be violate 36 VVhome the father hath sanctified All the godlly haue a certaine common sanctification but Christ challengeth to himselfe in this place a farre more excellent thing namely that he alone was separated from all other that in him the power of the spirite and the maiestie of God might shew themselues like as he said before chap. 6 27. that he was sealed by the same father And this is properly referred vnto Christ his person in as much as he was reuealed in the flesh Therefore these two are ioyned togeather that he was sanctified and sent into the world But we must also vnderstand to what ende and vpon what condition hee was sent namely that he might bring saluation from God and that he myght in all respectes prooue and shewe himselfe to be the sonne of God You say that he doth blaspheme The Arrians did in times past wrest this place that they might proue that Christ was not God by nature but that he had the diuinitie as it were at the will and pleasure of another But this errour may easily be refuted because Christ doth not in this place dispute who he is in himselfe but what hee ought to bee knowen to be by his myracles in mans flesh For doubtles we can neuer comprehend his eternall diuinitie vnlesse we imbrace him in as much as he was giuen by the father to bee a redeemer Moreouer we must remember that whiche I touched before that Christ doth not plainly and openly as amongest his Disciples testifie who hee is but doeth rather stande vppon the refuting of the slaunder and cauill of his enemies 37 If I doe not the works of my father beleeue me not 38 And if I doe them although you beleeue not mee beleeue the workes that you may know and beleeue that the father is in me and â— in him 39 Therfore they sought againe to apprehend him and hee escaped out of theyr hande 40 And hee went againe beyond Iordan into the place where Iohn did first baptise â—ayed there 41 And many came vnto him and said Iohn truly did no myracle but what thingâ— soeuer Iohn said of him were true 42 And many beleeued in him there 37 If I doe not the workes Least the Iewes shoulde obiect that he did in vaine make his boast of sanctification and whatsoeuer did depende thereupon he doth againe repeate these myracles wherein hee had shewed a most manifest token of his diuinitie And it is a kind of grauntyng as if he should say I will not haue you vpon any other condition bounde to beleeue mee then if the thing it selfe appeare manifestly you may freely reiect me if God doe not openly testifie of me Hee calleth those works the fathers which were in deed diuine wherein there appeared greater power then that they coulde bee ascribed vnto man 38 And if I doe the workes of my father Hee sheweth that they were openly guiltie of wicked and sacrilegious contempt because they giue no honour vnto the manifest workes of God And there is a second graunting when he saith although I suffer you to doubt of the doctrine at least it shall not be lawfull for you to denie that the workes which I haue shewed are of God Therefore you doe openly reiect God and not man And in that he setteth knowledge before faith as if it were inferiour in order he doth it for this cause because he had to doe with vnbeleeuing and froward men who doe neuer yeeld vnto God vnlesse they be ouercome and enforced by experience For the robellions will knowe before they can beleeue And yet notwithstanding God doth so farre foorth beare with vs that the knowledge of his workes may and doth prepare vs vnto faith But the knowlege of God of his hydden wisdome doth follow faith in order because the obedience of faith openeth vnto vs the gate of the kingdome of heauen The father is in mee He repeateth the same thing which hee had saide before in other wordes I and the father are one This is the drift of al that in his administration he differeth not from his father The father saith he is 〈…〉 that is the diuine power doth shew it selfe in me And I am in the father That iâ— I doe nothing without his direction and authoritie so that there is a mutuall coniunction betweene mee and the father Neither doth he speake in this place of the vnitie of the essence but of the reuealing of the diuine power in Christes person whereby it did appeare that he was sent of God 39 Therefore they sought to take him VVithout doubt that they might pull him out of the temple to he stoned by and by for doubtlesse their Iurie was not asswaged with the wordes of Christ. In that he saith that hee escaped out of their handes this could by no other meanes come to passe saue only by the wonderfull power of God VVhereby wee are taught that we are not laide open vnto the lust of the wicked whiche God doth restraine with his bridle so often as he thinketh good 40 Hee went beyâ—â—d Iordan Christ went ouer Iordan least hee should fight continually without any great fruite Therefore he hath taught vs by his example that we must vse opportunitie Concerning the place wherunto he departed reade the 2. chap. ver 28. 41
is dead 15 And I am glad for your sakes that I was not there that you may beleeue But let vs goe vnto him 16 Then Thomas that was surnamed Didimus said vnto his felow disciples let vs go also that we may die with him 17 Therefore Iesus came and founde that hee had lyon in the graue foure daies alreadie 11 Our friend sleepeth Because hee said before that the sicknesse was not vnto death least the disciples should bee too much troubled with a thing vnlooked for he doth now also declare that he was dead and putteth them in hope of his resurrection And their rudenesse is wonderfull that they vnderstand the saying of Christ of sleepe For although it be a metaphoricall kinde of speech yet is it so often vsed and so common in the scriptures that it ought to haue bin wel knowen vnto al the Iewes 12 If he sleepe he is safe VVhen as they say that sleepe will be wholesom for Lazarus they do by this means by the way exhort Christ not to goe thyther And yet doe they not craftily wrest the wordes of Christe vnto their owne commoditie but because they thought hee spake of sleepe they doe willingly catch at that occasion to escape daunger Augustine and many after him do cunningly play the Philosophers in this worde sleepeth namely that it is applyed vnto death for this cause because it is as easie a matter for God to rayse the dead to life as it is for vs toawake those that sleep But we may gather out of the continual vse of the scripture that Christ thought no such thing yea seeing that this selfe same translation is common also amongest the profane writers it is without all doubt that it came into vse by no other means saue only because the dead cark as lyeth without any sense or fealing euen as the body of man when he sleepeth For which cause sleepe is not vnfitly tearmed the image of death in Homer it is called the brother of death Furthermore whereas by this worde the sleeping of the bodies onely is signified certaine mad felowes do most foolishly wrest it vnto the soules as if being depriued of vnderstanding they were in daunger of death Furthermore Christe setteth foorth his power in this because he saith he will come that he may awake Lazarus For although the easinesse of the resurrection is not expressed by this woorde sleepe yet Christe sheweth that he is the Lord ouer death when as he saith that he awaketh those whom he restoreth to life Therfore Iesus said thē plainely vnto them This was the most singuler goodnesse of Christ that he could suffer so great grossenesse in his Disciples And truely he deferred to endow them with greater grace of the spirit for a season that being renued in a moment the myracle might bee the greater VVhen he saith And I am glad for your sakes his meaning is that his absence was profitable for them because his power should haue byn more obscure if he had holpen Lazarus by and by For the nigher the workes of God doe drawe vnto the ordinarie course of nature the more base doe they waxe and the glory thereof doth the lesse appeare which thing we doe dayly trie For if hee reache foorth his hande by and by we do not lay holde vpon his helpe Therefore to the ende the Disciples myght acknowledge that the resurrection of Lazarus was indeed a work of God it was requisite that it should be deferred that he might be most farre from all remedie that could come by meanes of man And we must remember that which I saide before that the fatherly sufferance of god is here represented in y e person of Christ. Therfore when as God doth suffer vs being ouerwhelmed with griefs long time to languish let vs know that hee doeth by this meanes prouide for our safetie VVe truly doe grone being carefull and sorrowfull but the Lorde reioyceth in our welfare and there appeareth in this poynt double gentlenesse of his that he doth not only pardon our faults but doth ioyfully find meanes to redresse the same That you may beleeue He doth not meane that this was the first beginning of faith in them but a confirmation of the faith which was already begun for as much as it was very small and weake Neuerthelesse he telleth them that they would not haue beleeued vnlesse the hande of God had been openly shewed 16 Then Thomas Hitherto the disciples endeuoured to pull backe Christe Now is Thomas readie to follow but without any confidence he doth only arme himselfe with Christ his promise that he may follow him ioyfully and quietly For these are wordes of distrust Let vs goe that we may dye whereas it became them to be sure of life Furthermore the relatiue him may bee expounded as well of Lazarus as of Christ but and if you expound it to be spoken of Lazarus it is a taunt as if he had saide what good shall we doe by comming thither Vnlesse peraduenture we cannot otherwise doe the dutie of friendes vnlesse we die together with him Yet doe I rather allow the other sense that Thomas doth not refuse to die with Christ. But this as I haue said floweth from a rash zeale because he should rather haue been encouraged by the faith of the promise 18 And Bethania was high to Ierusalem almost fifteene furlongs 19 And many of the Iewes came vnto Martha and Mary that they might comforte them for their brether 20 Therfore when as Martha had hearde that Iesus did come the came to meet him and Mary sate at home 21 Therefore Martha saide vnto Iesus Lord if thou hadst been heere my brother had not been deal 22 But nowe I knowe also that whatsoeuer thou shalt desire of God God will giue it thee 23 Iesus saith vnto her thy brother shall ryse againe 24 Martha saith vnto him I know that he shall rise againe in the resurrection in the last day 25 Iesus saith vnto her I am the resurrection and the life he that beleeueth in me though he were dead yet shall he liue 26 And euery one that liueth and beleeueth in mee shall neuer die Doest thou beleeue this 27 Shee saith vnto him truly Lord I beleeue that thou art Christ the sonne of God which shoulde come into the worlde 12 And Bethanie was The Euangelist doth diligently prosecute those thinges which serue vnto the certaintie of the historie He sheweth how nigh Ierusalem was vnto the towne of Bethanie least any shoulde maruell that many of their friendes came thence to comfort the sisters whō God would haue to beare witnesse of the myracle For although they were moued with the dutie of curtesie yet were they gathered together by the secrete counsell of God to some other ende least the resurrection of Lazarus should be obscure or shoulde haue those onely to beare witnesse thereof who were of his owne family And here is proued the malicious vnthankfulnesse of the nation that this so
affection when he saith that he saw Mary and the rest weep Although I do not doubt but that he had respect vnto some higher matter namely vnto the common miserie of man For he vnderstood what commaundement the father had giuen him and wherefore he was sent into the worlde namely that he might deliuer vs froÌ„ all euilles Vs he did this in very deed so his meaning was to declare that he did it with an earnest affection of the minde Therefore when as he was about to rayse vp Lazarus before he did help remedie him he doth testifie by the deepe groning of the spirit by the feeling of griefe and teares that he is touched with our miseries in like sort as if he felt them in himself But how doth groning perturbation agree with the sonne of God Because it seemeth to some an absurd thing if we say that Christ was subiect to humane passions as some one of the number of men they thinke that hee sorrowed and reioyced no other wayes saue only because he receiued into himselfe these affections so often as he thoght good by a secret dispensation Augustine thinketh that the Euangelist said for confirmation of this opinion that Christe troubled himselfe whereas other men are carried by their affections which doe tyrannously rule them to trouble their mindes Therefore he thinketh that the meaning of the wordes is this that Christe who was otherwise quiet in minde and free from all manner passions did of his owne accorde grone and sorrowe But in my iudgement this plainenesse agreeth better with the scripture if we say that when the sonne of God did put vpoÌ„ him our flesh he did also willingly take vpoÌ„ him mans affections that he might not differ from his brethren in any thing sinne only excepted By this meanes the glory of Christ is no whit impayred seeing that his submission is said to haue been only voluntarie wherby it came to passe that he was like vnto vs in the affections of the soule And after that he submitted himselfe from the beginning we must not thinke that he was voide and free from them and in this hath he proued himselfe to bee our brother that we may know that we haue a mediatour that can easily pardon our infirmities is readie to help them which he hath felt in himselfe If any man obiect that seeing that humane passions are corrupt it is not likely that they are common to the sonne of God with vs I answere that there is a great distance betwene vs and Christ. For our affections are corrupt for this cause because they runne headlong intemperately neither keepe they any meane but in Christ they were voide of all corruption because they were framed to obey God Yea the affections of men are corrupt and froward two manner of wayes First because they are carried with a troublesome motion neither are they ordered according to the true rule of modesty Secondly because they doe not alwayes arise from a lawfull cause or at least are not referred vnto a lawfull ende I call it intemperancie because no man reioyceth and sorroweth so much as is sufâ—ieient and as much as God doth permit and also there be many which doe rather refuse to be brideled Furthermore the vanitie of our minde causeth vs to lament and bee sorrowfull for things of no importance or for no cause because we are too much addicted vnto the world There was no such thing in Christ for there was no passion of his which did goe beyond his meane there was none but that which was iust and taken from reason and right iudgement To the ende this may the more plainely appeare it shall be good and profitable to distinguish betweene the first nature of man as it was created of God and this degenerate nature whiche is corrupt through sinne VVhen God dyd create man he gaue him affections but those which were dutifull and obedient vnto reason and in that they are now disordered and rebellious it is an accidentall fault Nowe Christe did take vppon him humane affections but without disorder whereby it commeth to passe that hee whiche obeyeth the passions of the flesh hee doth not obey GOD. Christe troubled himselfe and he was vehemently moued but yet so that he contained him selfe within the boundes of his fathers will To be briefe if you conferre his passions with ours they shall no lesse differ then faire and cleere water which runneth pleasantly doth differ from pudly and muddy fomes Furthermore the sole example of Christ ought to bee sufficient for vs to teach vs to refuse the stony hardnes of the Stoicks for whence must we fet the rule of principall perfection but from him And we must rather studie hauing corrected and tamed the stubbornnesse wherewith our affectionsâ— are intangled by reason of Adam his sinne to follow Christe as a guide that he may bring vs into order So Paule 1. Thess. 4. 13. doth not require at our hands stonie blockishnes but he commaundeth vs to moderate our mourning that wee be not swallowed vp of sorrow as the vnbeleeuers who haue no â—hope for euen for this cause dyd Christe take vppon him our affections that through his power we may subdue what corruption soeuer is in them 36 Beholde how hee loued him Iohn describeth in this place vnto vs a double iudgement of Christ. For the former sort of men which said behold how he loued him although they think not so honourablie as became them to doe in that they attribute nothing vnto him but that which was humane yet doe they speake more iustly and modestlye of him then the other who doe maliciously backbite him because hee deliuered not Lazarus from death For although they commend the power of Christ whereof the other spake nothing yet they doe not this without a certaine vpbraiding It appeareth sufficiently thereby that they knewe of the myracles which Christ had wrought but yet their vnthankefulnesse is so much the more filthie in that they are not afraide to murmur because he did now cease off in one point In like sort men haue alwayes been vnthankfull vnto God and proceede so to be vnlesse he graunt all our desires wee doe by and by breake foorth into complaining Seeing that he hath been alwayes wont to help me hitherto why doth he now forsake and disapoint mee And heere reigneth a double disease first because we doe rashly desire that which is not expedient yet wil we make God subiect to the desires of our flesh and secondly because we are importunate beggers and run headlong through the feruentnesse of our wilfulnesse and rashnesse before the time 38 VVhen Iesus therefore had groned againe Because Christ commeth not vnto the Sepulchre as an idle beholder but as a chaÌ„pion preparing himselfe vnto the combate it is no maruell if he grone againe For the violent tyrannie of death which he was to ouercome was before his eyes There be some which expound it that this groning did proceede
and trouble that they mighte not neglecte the externall profession of their godlinesse what excuse can wee haue at this day if wee doe not testifie that wee worshippe the true GOD at our owne house The worship of the lawe is ceased yet the Lorde hath left vnto his Church Baptisme the holy Supper and the publike ryte of prayer that in these the faithfull may exercise themselues Therfore the neglecting of these things doth bewray that the studie of godlinesse is too cold in vs. 21 They came vnto Phillip This is a signe of reuerence that they goe not straightway vnto Christ but are desirous to haue Phillip to make a way for them that they may come vnto him For reuerence doeth alwayes bring foorth modestie of her selfe And whereas the Papistes do hereby gather that the dead must be called vpon that they may be our patrones with Christ and God the father it is so ridiculous that it necdeth no refutation The Greekes speake in presence of Phillip he that calleth vpon the dead from whom he is separated how is he like vnto them I pray you But these are fruites of mans boldnesse after that it hath once graunted to it self libertie to wander without the bounds of the worde of God The Papistes did foolishly and rashly inuent of their owne braine the inuocation of Saints now to the ende they may get to themselues some false colour and cloake out of the worde of God they corrupt and rack the scriptures and are not afraide to set the same to be laughed at shamefully 23 The houre commeth Many doe expound this of his death because the glory of Christ was thereby declared therefore as they thinke Christ doth now shew that the time of his death was at hand But I do rather referre it vnto the preaching of the Gospel as if he had said that the knowledge of him should be immediately spread abroade throughout all partes of the world So that he meant by this meanes to preuent that despayre or casting downe into which his death myght bring his disciples For he sheweth that there is no cause why they should bee discouraged because the doctrine of the Gospell shall neuerthelesse be published throughout the whole world Furthermore least this cogitation concerning his glory doe vanish away shortly after when as he shal be adiudged to die hanged vpon the crosse and at length buried he preuenteth that in time sheweth that 〈◊〉 the slaunder of his death doth no whit hinder his glory He vseth a most fit comparison concerning this matter vnlesse saith he the wheat corne shall die or rot it remaineth drie and barren But the death of the seede doth quicken it better that the fruite may come thence In summe Christ compareth his death vnto sowing which whilest that it seemeth to tende to the destruction of the wheat it is a cause of farre greater encrease And although this admonition was most necessary at that instant yet it hath a continuall commoditie in the Church And it is meete that wee begin first at the head That terrible showe of ignominie and curse which appeareth in the death of Christ doth not only darken his glory but also take it quite away out of our sight Therefore wee must not sticke and abide in his death alone but wee must also consider what fruite his resurrection brought foorth So that nothing shall keepe backe his glory from shining euery where Afterward we must passe vnto the members For we doe not only thinke that wee perishe in death but our life is also like vnto a continuall death Colloss 3. 3. Therefore we shall be quite vndone vnlesse that comfort doe helpe vs wherewith Paule lifteth vs vp If our outward man be corrupt the inwarde man is renued from day to day 2. Cor. 4 16. Let this therfore be the continual meditation of the godly whenas they are oppressed with diuers sorrowes and miseries when as they are broughâ— vnto the greatest straits whenas they are pinched with hunger nakednes or diseases when as they are vexed with iniuries when as they thinke that they shal be continually swallowed vp of death that this is the â—owing which shall bring foorth fruite in due time 25 he that loueth his life Christ adioyneth an exhortation vnto doctrine for if we must die that we may bring foorth fruite we must patiently suffer God to mortifie vs. And because he setteth the loue of life against the hatred thereof we must vnderstand and know what it is to hate the life and what to loue it He which is intangled with the immoderate desire of this life and cannot leaue this world willingly he is said to loue his life and he that contemning this life doeth goe vnto death with a valiant minde is said to hate his life Not that the life is simplie to be hated which is for good causes reckoned amongest the chiefest benefites of God but because the faithfull must willingly cast away the same when as it keepeth them backe from comming vnto Christ. Likeas if any man should shake off from his shoulders a troublesome and vnprofitable burden when as he will make hast to go to som other place To be briefe it is not euill of it selfe to loue this life so that we be only as strangers in the same being alwaies bent toward y â— mark For this is the lawfull maner of louing the life if wee continue in the same so long as the Lorde thinketh good and are alwayes readie to depart out of the fame at his will and pleasure or that I may conclude in a word if carrying the same as it were in our hand we do offer it vn to God as a sacrifice VVhosoeuer is addicted vnto this life beyonde this he destroyeth his life that is he throweth it into eternal destructioÌ„ For y â— word perdere doth not signifie in this place to loose a thing which we loue dearely but to destroy This word anima is vsually taken for the life Some doe take it in this place for the place of the affections as if Christe had saide hee that yeeldeth too much vnto the desires of the flesh he destroyeth his soule But this is too far fet y â— other is more simple and plaine that hee hath the best way to enioy his life continually which neglecteth the same Furthermore to the end the sense may the better appeare this clause in the worlde which is only once expressed must be repeated twice that the sense may be that those men do but euil prouide for their life which loue the same in this world again that those men doe truly know howe they may saue their life who despice the same in the worlde And truly whosoeuer is tyed fast to the worlde hee doth of his owne accord depriue himselfe of life whereof wee shall not bee heires vnlesse we be pilgrimes and strangers in the worlde Therefore that is a beastly affection whiche reigneth in all the vnfaithfull whiles that desiring
the manner of men secondly when he maketh himselfe the authour of Election For this knowledge whereof he speaketh is proper to God but this other thing is more effectuall when he testifieth that hee did choose those that were chosen before the creation of the worlde For this so excellent a token of his diuine power ought to moue vs more then if the Scripture should call him God an hundred times That the scripture may be fulfilled It might haue seemed to haue been an absurd thing that he that was elected to be of so honourable an order should not also haue beene endowed with true godlinesse For it was a readie obiection why Christe had not chosen him whom he meant to make one of his Apostles Yea why he made him an Apostle whom he knew would be such a wicked fellow Therefore he telleth them that it was meete it should be so because it was foretolde or at least that this was no new thing because Dauid had tryed the same For some doe thinke that the prophesie whiche is cited belongeth properly to Christe Some other doe thinke that it is a plaine comparison that as Dauid was betrayed by an houshold enemie and that vniustly euen so Gods children are subiect to the like estate As those men think the sense should bee whereas one of my disciples i◠a wicked traytour and betraier of his master this is not the first falshood of that sort that hath been in the world but rather that commeth to passe at this day whiche the scripture doth testifie was done in times past But forasmuche as that was shadowed in Dauid which did appeare more plainely afterwarde in Christ I doe willingly agree with the former sort who say that that was properly fulfilled which Dauid had foretold by the spirite of prophesie Psal. 41. 10. Othersome think that it is an vnperfect sentence wherein the principall verbe must be vnderstood But if you reade it in one texte that the scripture may be fulfilled Hee that eateth bread with mee hee lifteth vp his heele against mee there shal be nothing wanting Furthermore to lift vp the heele doth signifie metaphorically to set vpon any man craftily vnder pretence of friendship that he may be oppressed at vnawares Now we must suffer that thing patiētly also who are Christs members which Christ who is our head and patterne hath suffered And truly this hath been an ordinarie thing almost in all ages in the Church that it hath no greater and more deadly enemies then those that be of the housholde of the Churche VVherefore least suche crueltie doe trouble the faithfull let them accustome themselues betimes to suffer traytours 19 Now I tell you of it He telleth his Disciples in this sentence that they haue so small cause to faint because there is one reprobate gone out from amongest them that their faith ought the better to be confirmed For vnlesse we should see that in the Church with our eyes which was fortetold concerning her troubles and combates wee shoulde for good causes doubt where the prophesies were become But when as y e truth of the scripture agreeth with our experience then doe we the better perceiue that god careth for vs that we are gouerned by his prouidence In these wordes that you may beleeue that I am he giueth thē vs to vnderstand that he was that Messias which was promised Not that the treason which Iudas wrought did beginne to bring the Disciples vnto faith but because their faith was the more encreased whenas they came vnto the experience of those things which they had heard before out of the mouth of Christ. And now there may be a double sense and meaning in these words so that he may say that they should beleeue when the thing was come to passe because he knew al thinges or that hee wanted nothing of all those things which the scripture doth testifie concerning Christ. But because they doe both agree reasonable wel with the wordes the readers may for me choose whether they will 20 Verily verily I say vnto you There is either a new speech set downe in this place whiche is vnperfect or els Christe preuenteth an offence which was about to arise by reason of the wicked fact of Iudas For the Euangelistes doe not alwayes knit togeather the whole Sermons of Christ but doe sometimes gather together diuers sentences briefly although it is more likely that Christ meant to cure and preuent the offence It appeareth too plainly how apt wee are to receiue woundes by euill examples wherby it commeth to passe that the falling away of one man doth wound two hundreth more to extinguish their faith but the constancie of tenne or twentie godly men can scarse edifie one Therefore seeing that Christ did set such a monster before their eyes it was necessary for him to reach out his hand vnto the disciples least beeing stroken with this noueltie they should goe backwarde Neither had hee respect vnto thē only but he prouided for those that should come after them also For otherwise the remembraunce of Iudas might hurt vs much at this day For whenas the Diuell cannot estrange vs frō Christ by causing vs to hate his doctrine he maketh vs either weary of it or els causeth vs to contemne it because of the ministers But this admonition of Christ doth shew that it is an vniust thing that the vngodlinesse of certaine which behaue themselues wickedly and vngodlily in theyr office should any whit empayre the Apostolicall dignitie The reason is because we must haue respect vnto God the author of the ministerie in whom we shall finde nothing that is worthie of contempt and secondly Christ himselfe who is appointed of the father to be the onely teacher speaketh by his Apostles Therfore whosoeuer doth not vouchsafe to receiue the ministers of the Gospell he reiecteth Christ in them and God in Christ. Foolish are the Papists and absurd whilest that they wrest this title and commendation to establish their tyrannie For first of al they adorne themselues with other mens begged feathers wheras they are nothing like to Christ his Apostles secondly although we graunt them to be Apostles Christ meant nothing lesse in this place thē to giue his right vnto men For what other thing is it to receiue those whom Christ sendeth but to giue them place that they may fulfill the function which is enioyned them 21 VVhen Iesus had said thus he was troubled in the spirit and said verily verily I say vnto you that one of you shall betray mee 22 Then the Disciples looked one vppon another doubting of whome hee dyd speake 23 Furthermore one of Iesus his Disciples whome Iesus loued leaned vppon his breast 24 Therefore Simon Peter beckoned vnto him that hee should aske who it was of whom hee spake 25 Therefore when he leaned vpon Iesus his breast he saith vnto him Lorde who is it 26 Iesus answered he it is to whom I shall giue this soppe after that
his doctrine which mounteth aboue the heauen and earth VVhen as hee saieth that his woorde is not his hee applieth himselfe vnto the Disciples as if hee should say that it is not of manne beecause hee delyuereth that faythfully which is enioyned him of his father Neuerthelesse wee knowe that in asmuche as hee is the eternall wisdome of GOD hee is the onelye fountaine of all doctrine and that all the Prophetes spake by hys spirite whiche were from the beegynning 25. Those things haue I spoken vnto you whilst I am with you 26. But the comforter the holye spirite whome my Father shall sende in my name hee shall teache you all thinges and shall tell you all thinges whiche I haue tolde you 27. Peace I leaue with you my peace I giue vnto you not as the worlde giueth giue I it vnto you Let not your heart be troubled nor feare 28. You haue heard what I haue said vnto you I go and I come vnto you if you did loue me verely you would reioyce because I haue said I go vnto the father because the father is greater then I. 25. These thinges haue I spoken Hee addeth this for this cause that they maye not bee discouraged although they haue not profited in the faith as they oughte For hee didde then spreade abroade the seede of doctrine whiche laye hydde for a tyme in the Disciples Therefore he exhorteth them to hope well vntill that doctrine bring forth fruit which maye seeme to bee vnprofitable nowe In summe hee testifieth that they hadde plentifull matter of comforte in the doctrine which they had hearde And if so beit it appeare not vnto them by and by hee byddeth them bee of good courage vntyll the spirite which is the inwarde mayster doe speake the selfe same thing in their heartes This admonition is verye profitable for vs all Vnlesse wee doe by and by vnderstande whatsoeuer Christe teacheth there commeth vppon vs loathsomenesse and it irketh vs to bestowe labour in vaine in thinges which are obscure But we must bring ready docilytie or easines to be taught wee muste giue eare and retaine attentiuenes if we will profitte as wee oughte in the schole of GOD. And aboue all thinges wee haue neede of patience vntyll the spirite doe reueale that whiche wee seemed to haue hearde and reade oftentymes in vaine VVherefore lette not the desire to learne quailâ— in vs neither fall into dispaire when as we doe not by and by vnderstande Christe his meaninge when he speaketh Lette vs know that this is spoken to vs all the spirite shall tell you at length those thinges which I haue spoken Isaias 29. 11. denounceth this punishment vnto the vnbeleeuers that the woord of GOD is vnto them as a closed booke but the Lorde dooth also oftentimes humble those that bee his by this meanes Therefore wee must waite paciently and meekely for the time of the reuelation neither must we refuse the worde therefore And seeing that Christ dooth testifie that this office is proper to the holy Ghost to teach the Apostles that which they had alreadye learned out of his mouth it followeth that the outward preaching is in vaine and nothing worth vnlesse the teaching of the spirit be added thereunto Therefore GOD hath a double manner of teaching for hee soundeth in our eares out of the mouth of manne and he speaketh vnto vs within by his spirite and he dooth that sometimes in one moment sometimes at diuerse times as seemeth best to him Marke what those all thinges be which he promyseth the spirit shall teache Hee shall tell you or hee shall bring into your memory all thinges whatsoeuer I haue tolde you VVhereuppon it followeth that hee shall not forge any newe reuelations VVee may refute with this one woorde what inuentions soeuer Sathan hath broughte into the Church from the beeginning vnder colour of the spirite Mahomet and the Pope haue a common principle of religion that the perfection of doctrine is not contained in the scripture but that there is a certeine higher thing reuealed by the spirit Out of the same sinke haue the Anabaptistes and Libertines drawne theyr dotinges in our time But that is a seducing spirite not the spirite of Christe whiche bryngeth in anye inuention whiche agreeth not with the Gospell For CHRIST promyseth a spyrâ—te whiche shall confirme the doctrine of the Gospell as a subscriber I haue declared beefore what it is to sende the spirite in the fathers name 27. Peace I leaue with you By this word peace he meaneth the prosperous successe which menne are woont to wish one to another when as they meete togeather or one parteth from another For this word peace importeth thus much in the Hebrew tongue Therefore he alludeth vnto the coÌ„mon custome of his countrey as if he shuld say I leaue you my farewel But he addeth immediately after that this peace is of far more valewe then it is vsually amongst menne who haue peace in their mouth for the most parte onely for the cold ceremonies sake or if they do wish it vnto any manne in good earnest yet canne they not giue it in deede But Christ telleth them that this peace is not placed in the bare vaine wish but is ioyned with the effect The summe is this that hee departeth in body but his peace continueth with his disciples that is that they shall be alwayes blessed through his blessing Let not your heart be troubled He correcteth their feare againe which the disciples had conceiued by his departure He saieth that they hadde no cause to feare beecause they doe onelye wante his corporall presence and doe enioye his true presence by the spirite Lette vs also learne to be contente with this manner of presence neyther let vs pamper the flesh which doth alwayes tie God vnto the externall inuentions thereof 28. If yee did loue me VVithout doubt the Disciples loued Christ yet otherwise then they ought For there was some carnal thing mixed with it so that they could not suffer him to bee taken away from them But and if they had loued him spiritually there coulde nothing haue pleased them better then this that he should returne vnto the father Beecause the father is greater thâ—n I. This place was diuersly wrested The Arrians to the ende they might proue that Christ was a secondary God did obiect that he was lesser then the father the fathers which held and maintayned the trueth to the end they might cutte off all occasion of such a cauill did say that this ought to bee referred vnto his humane nature But as the Arrians did wickedly abuse this testimonie so the answere of the fathers was neither right neither yet agreeable For there is no mention made in this place either of the humane nature of Christe ne yet of hys eternall diuinitie but according to the capacitie of our infirmitie he maketh himselfe the meane betweene vs and God And truely because wee are not able to attaine vnto the highnes
immediately when I wil not speake with you any more figuratiuely Truely the spirit taught the Apostles nothing else saue those thinges which they had heard from Christ this own mouth but wheÌ„ as he shed forth his bright beames vpon their hearts hee did so driue away their darknes that hearing Christ speake as it were after a new fashion they did easily vnderstand what he meant VVhen as he saith that he wil tel them of the father he teacheth that this is the drifte of his doctrine that he may bring vs vnto God in whom is placed perfect felicitie But there remaineth one question how he saith in an other place that it is graunted to the discipls to know the misteries of y e kingdoÌ„ of god vnto whoÌ„ he coÌ„fesseth he spak darkly in prouerbs for there that is Mat. 13. 11 he putteth a difference betweene them and the rest of the common people that he speaketh vnto the common people in parables I aunswere there was not so great ignoraunce in the disciples but that they did lightlye taste what their Maister meant So that he separateth them froÌ„ the flock of the blind not without cause He saieth now that his word hath bene hitherto allegoricall vnto them in respecte of that manifest light of vnderstanding which he would giue them shortly by the grace of his spirite Therefore both these thinges are true that they did far passe those vnto whom the woord of the Gospel was vnsauerie and that they were but young beginners in respect of the new wisdome which the spirite brought them 26. In that houre He repeateth the cause againe why the celestial treasures shall be opened then so liberally to witte because they shall aske in the name of Christ whatsoeuer they shall haue neede of and GOD will deny nothing which shal be asked in his sons name But there seemeth to be some disagreement in the words For Christ addeth immedidiately after that it shal be superfluous that he should aske the father But to what end serueth it to pray in his name vnlesse he take vpon him the office of a patrone And 1. Ion. 2. 1. he calleth him our Aduocate Furthermore Paule doth testifie Rom. 8. 32. that he maketh intercession for vs now The authour of the Epistle to the Hebrewes confirmeth the self same thing 7. 25. I aunswere that Christ dooth not simply deny in this place that he is an intercessour but his onely meaning is this that the father shal be so inclined towarde the disciples that he shall willinglye and readily giue them whatsoeuer they shall pray for The father saieth he shall meete you and for his infinite loue towarde you shall preuente your patrone whoe shoulde otherwise speake for you And when as Christ is said to make intercession for vs vnto the father let vs imagine no carnall thing of him as if falling down at the fathers knees hee didde humbly pray for vs but the power of his sacrifice whereby hee once reconciled God vnto vs being alway greene and effectual the bloud wherwith he purged our sins the obedieÌ„ce which he perfourmed are a continual intercession made for vs. This is a notable place whereby wee are taught that we haue the heart of God so soone as we haue set the name of his sonne against him 27. Because you haue loued me VVe are taught by these words that this is the onely hand of our coniunction with GOD if we be ioyned vnto Christ. And we are ioyned by a faith not feigned but such as proceedeth from a sincere affection which he signifieth by this woord loue For there is no man that beleeueth in Christ purely saue he that loueth imbraceth him with his whole heart VVherefore he did well expresse the force and nature of faith by this word But if sobeâ—t God beginne to loue vs then after that we haue loued Christ it followeth that the beeginning of our saluation is of our selues because we preuent the grace of God But very many testimonies of the scripture are against this opinioÌ„ and sentence The promise of God is I wil make them loue me And 1. Ioh. 4. 10. he saith not that we loued him first It were superfluous to gather any more places because there is nothing more certeine theÌ„ this doctrine that the Lord calleth those thinges which are not that he rayseth vp the dead that he adioyneth himsel vnto strangers that he maketh fleshy harts of stony harts that he appeareth vnto those that seeke him not I answere that men if they be of the number of the elect are beloued of god before their calling after an hiddeÌ„ maner who loueth al his before they are created but because they are not as yet reconciled they are worthily couÌ„ted Gods enemies as Paul saith Ro. 5 10. After this sort we are said in this place to be loued of god when as we loue Christ because we haue a pledge of his fatherly loue of whom we were afraid before as of a seuere iudge which hated vs. 28. I came out from the father This speach setteth forth vnto vs Christ his diuine power for our faith shuld not be firmly fixed in him vnlesse it did lay hold vpon his diuine power For his death resurrection which are two pillers of faith should helpe vs litle or nothing vnlesse his heauenly power were annexed thereunto Now we vnderstand how we ought to imbrace Christ to witte that our faith doe weigh and consider the purpose and power of God by whose hand he is offered vnto vs. Neither must we take this coldly that he came out from God but we must know also to what end and wherefore he came out to wit that he might be vnto vs wisdome sanctification righteousnesse and redemption In the second member whiche he added by by is noted the perpetuitie or continuance of his power For the Disciple might think that that was a temporall benefite that their master was sent to be the redeemer of the worlde Therfore he said that he returned vnto the father to the ende they may bee fully persuaded that none of those good thinges doe fall away by his departure which he hath brought because he powreth out the force and effect of his resurrection out of his heauenly glory Therefore he left the world when as he was receiued into heauen putting off our infirmities yet neuerthelesse his grace is forcible toward vs because he sitteth at the right hand of the father that he may enioy the gouernment of al the whole world 29 The Disciples say vnto him behold now speakest thou plainely and speakest no Prouerbe 30 Now we know that thou knowest all thinges and hast no need that any man should aske thee any question in this we beleeue that thou camest out from God 31 Iesus answered them Doe yee nowe beleeue Behold the houre shall come commeth nowe wherein you shall bee scattered euery man to his owne and yee shal leaue me alone although I am not alone
the person of y e mediator who appeared for a time vnder the person of a seruaunt And now hee commaundeth his Disciples to lift vp their senses straightway into heauen whenas they shall begin to lacke externall ayde VVhereby we gather that Christ doth no lesse keepe the faithfull at this day then in times past but after another sort because his diuine maiestie appeareth manifestly in them VVhom thou hast giuen mee He vseth the same argument againe that it is an vnmeete thing that the father should cast away those whome his sonne kept at his commaundement euen vntil the end of his ministerie as if he should say I haue faithfully executed perfourmed that which was enioyned mee by thee least any thing should perish in my hande nowe seeing that thou takest that againe which thou hadst giuen me to keepe it is thy part and duetie to prouide that it may remaine safe VVhereas he acepteth Iudas he doth it not without reason For although he was not of the elect and of the true and naturall flocke of God yet the dignitie of his office did beare that shew Neither would any man haue thought otherwise of him so long as he stood in such an excellent order It is therefore concerning the Grammer an vnproper exception but if we weigh the matter it was requisite that Christe shoulde speake thus according to the common meaning of men And least any man should thinke that the eternall election of God was any whit weakened in the destruction and ruine of Iudas hee added also that he was the sonne of perdition By whiche wordes he giueth vs to vnderstand that God knew long agoe his fall which happened sodainly in the sight of men For the Hebrewes doe call him the sonne of perdition which is a lost man or giuen ouer to destruction That the Scripture might bee fulfilled This is referred vnto the next sentence Iudas fell away that the scripture might be fulfilled But a man shall falsly gather thence that the falling away of Iudas is rather to bee imputed to God then to himselfe because he was necessarily enforced to doe it by reason of the prophesie For the euent of thyngs must not bee ascribed vnto the prophesies therefore because it was foretolde therein For doubtlesse the Prophetes denounce nothing els but that which should come to passe though they held their peace Therfore we must not set the cause of thinges thence I confesse that there is nothing which commeth to passe but it is ordeined of God but the question is now only concerning the scripture whether the foretelling and prophesies doe lay any necessitie vpon men or no which I haue already shewed to be false For Christe intendeth not to lay the cause of Iudas his destruction vpon the scripture but he meant only to take away the matter of offence which might haue shaken many weake soules and the meanes whereby he taketh it away is because the spirite of GOD hath testified in times past that it should so come to passe For we are almost afraid when we see and heare new thinges which come sodainly This is a verie profitable admonition and such as reacheth farre For how commeth it to passe at this day that most men do faint by reason of offences saue onely because they remember not the testimonies of the scripture wherewith God hath well armed his whilest that he hath in time foretold what euils soeuer they should see 13 These thingsspeake I in the worlde Chirst sheweth here that he praied not for the Disciples so earnestly as if he did doubt of or were careful sory for their state to come but rather that he might remedie their carefulnesse and heauinesse VVe knowe howe greatly our mindes are bent vnto externall helpes if wee can espie any offer themselues wee catch them greedily and doe not suffer our selues to bee pluckt away from them easilie Therefore Christe prayeth vnto his father in presence of the Disciples not that he needeth to say any thing but that he may take from them doubting I speake saith hee in the worlde that is when they heare mee that their heartes may be quiet For their safetie was alreadie in safegarde seeing that Christ had put it into the hand of God He calleth that his ioy which the Disciples should conceiue from him or if you will haue it more briefly whereof he is the authour cause and pledge For there is nothing but feare and vnquietnesse in vs and we haue peace and quietnesse in Christ alone 14 I haue giuen them thy worde and the world hath hated them because they are not of the worlde as I am not of the world 15 I doe not aske that thou shouldest take them out of the worlde but that thou shuldest keepe them from euill 16 They are not of the world as I am not of the world 17 Sanctifie them in thy truth thy worde is the truth 18 As thou hast sense mee into the worlde I haue also sent them into the worlde 19 And I sanctifie my selfe for them that they also may bee sanctified in the truth 14 I haue giuen them thy worde Hee commendeth the disciples to the father for another cause because they haue neede of his helpe because the worlde hateth them Hee doth also set downe the cause of the hatred because they haue embraced the worde of God which the worlde cannot away with as if hee shoulde say It is thy part to defend them who are hated of the world for thy wordes sake VVe must now remember that we harde lately that the ende of this prayer is that Christ his ioy may be fulfilled in vs. Therefore so often as the furie of the worlde is kindled against vs in such sort that we seeme not to bee farre from destruction let vs straightway learne to hold vp this buckler that God will neuer forsake those who labour for the Gospell Hee saith that the Disciples are not of the worlde because they are separated from the worlde whomsoeuer he regenerateth by his spirite Therefore God wil not suffer his sheepe to wander amongst wolues but he sheweth himselfe to be their pastour 15 I doe not aske that thou shouldest take them out of the worlde He teacheth wherein the safetie of the godly consisteth not that beeing exempted from all trouble they shoulde liue at ease and daintily but that they may remayne safe in the middest of daungers through Gods helpe Neither doth he tell his father what is expedient but hee doth rather prouide for the infirmitie of those that be his that they may temper their petitiōs which for the most part passe their boundes by this way and meanes which he prescribeth In summe he doth not promise the disciples his fathers grace y t it may set thē free from all care labour but he promiseth them such grace as may minister vnto them inuincible strength against their enemies may not suffer thē to be ouerwhelmed with the huge heape of combates which they
the name of faith vnproperly because it was conceiued only of the doctrine of the Gospel and tended to no other end saue only vnto Christ. Out of this seede came at length true and sincere faith which hauing lefte the sepulchre did ascend vnto the heauenly glory of Christe VVhen as the Scripture speaketh of the rudiments and first of faith it sayeth that Christe is engendered in vs and we againe in him But the disciples are to bee accounted more then infants almost whilest that they are ignoraunt of Christe his resurrection Yet the Lorde nourisheth them as vnborne children in the wombe They were before like children and they were gone a little forward but the death of Christ brought vpon them such weakenesse that they were to be begotten and fashioned againe as Paule speaketh of the Galathians fourth chapter and ninthe verse In that Peter who made lesse haste goeth first into the sepulchre lette vs learne that there is more giuen vnto many in the hinder ende then appeareth in the forefront or beginning And vndoubtedly we see many who were very feruent and hotte in the beginning faint and faile when they are come to the conflict and others which were thought to be sluggish to take to themselues fresh courages 5. Hee sawe the linnen cloathes lying The linnen cloathes were as it were things putte off to make the resurrection of Christe more credible For it was not to be thought that his body was stripped that it might be caried vnto some other place Neither friende nor foe woulde haue done this VVhereas he sayeth that his head was wrapped in a kerchiefe thereby is refuted the vanitie of the Papistes who faine that the whole body was sewed vppe in one sheete whiche they cause the miserable common people to woorshippe I omitte their ignorance in the Latine tongue whereby it came to passe that they called the cloath which couered the whole bodye a napkin wherewith menne wipe sweat from their faces I omit their impudencie that they boast that they haue the same hande kerchiefe in fiue or sixe diuers places But this so grosse a lie is vntollerable which is quite contrary to the historie of the Gospell Heereunto is added that feigned myracle whiche they feigned of the image picture of Christs body painted vpon the linnen cloath I pray you if there had beene any such myracle wrought woulde the Euangelist haue passed ouer the same without making any mention therof who reckoneth vp thinges which were of lesse importance so diligently Therefore let that simplicitie be sufficient for vs that Christe hauing cast away the tokens of death meant to testifie that hee put vpon him the blessed and immortall life 8 Hee saw and beleeued That is a colde exposition which some men bring that Iohn beleeued that which he had heard of Mary to wit that the body of Christ was taken away For you shall neuer find the word beleeue in this sense especially whereas it is put simplie and without any thing added vnto it Neither is that any let that Peter and Iohn returne home againe doubting for Iohn vsed this speech in some places before when he would note the going forward of faith And nowe Luke saith 24. 12. that Peter marueiled when hee sawe the sepulchre lye in such sort VVhereby he signifieth that there came some greater and higher matter into his mind then that whiche Marie had told him They had oftentimes heard that of Christs mouth which they sawe then with their eyes but they had forgotten this but beeing now admonished with the beholding of some new thing they begin to think diuinely of Christ although they be yet far from the pure and euident knowledge of faith Therefore Iohn accuseth himselfe whylest that hee confesseth that this was vnto hym the beginning of beleeuing when as hee sawe the signes of the resurrection of Christ. Moreouer hee amplifieth his owne and his brethrens fault in that they had not onely forgotten Christe his wordes but they knewe not the scriptures For he ascribeth the want of faith vnto this ignorance whence we may also gather a profitable admonition that it is to be imputed vnto our owne sluggishnesse when wee know not those thinges which we shoulde haue knowen concerning Christe because we haue not profited so much in the Scriptures as became vs whiche reueale the power of Christe to the full That we may not fet an example any farther the resurrection of Christe is shewed there obscurely and darkely but there are manyfest testimonies extant to attentiue Renders Paule proueth Act. 13. 34. that Christe ought to haue risen agayne because God saith by Iesaias 55. 3. that the mercy promised to Dauid shall be stable vnder his kingdome Some vnskilfull man would thinke that that is nothing appertinent vnto the matter which Paule bringeth but whosoeuer doe holde the principles of faith and are rightly exercised in the Scripture doe easily knowe howe fitlie he reasoneth For to the ende Christe may continually establishe vnto vs the grace of God hee must needes liue continually There bee many such like places whiche I need not to gather nowe Therefore let vs be content with three Psalm 16. 10. we reade thou shalt not suffer thine holy one to see corruption Peter and Paule expounde this prophesie of Christe and that for good causes sithence there is no one of the children of Adam whiche is not subiect to corruption of himselfe Therefore Christe his immortalitie is auouched there And it is not to bee doubted but that that sentence doth belong vnto Christ The Lorde said vnto my Lord sitte at my right hande vntill I make thy foes thy foote stoole Psalm 110. 1. And death shall not be destroyed vntill the last day Therefore the kingdome is giuen vnto Christe vntill the ende of the worlde which cannot stand withou this life And Iesaias speaketh the plainest of all other 53. 8. VVho after that he hath fortolde the death of Christ addeth immediately after that this age shall be vndeclarable In summe we must hold that the doctrine of the scripture is so full and perfect in all pointes that whatsoeuer is wanting in our faith ought iustly to be accounted the ignorance thereof 10 Therefore the Disciples went againe vnto their owne home 11 But Mary stood without weeping at the sepulchre furthermore when shee wepte she bowed her selfe downe into the sepulchre 12 And shee saw two angels sitting in white garments one at the head and another at the feete where the body of Iesus was laide 13 And they say vnto her woman why weepest thou Shee saith vnto them because they haue taken away my Lord and I know not where they haue laid him 14 VVhen she had saide thus she turned backe and saw Iesus standing and the knew not that it was Iesus 15 Iesus saith vnto her woman why weepest thou whom seekest thou she thinking that it was the gardiner saith vnto him Sir if thou hast taken him away tell mee where thou hast
to thee neither oughtest thou to enquire concerning thy fellow in office what shall become of him let me alone with that aske onely of thy selfe and make thy selfe ready to follow whither thou art called Not that all care for our brethren is superfluous but that it ought to haue a measure that it bee care and not curiositie which hindereth vs. Therefore let euery manne haue respect vnto his neighbours if by any meanes he bee able to draw them vnto Christ with him and not that hee maye bee stayed with theyr stumblyng blockes 23 Therefore this worde went abroad The Euangelist sheweth that there did spring an errour amongest the Disciples from the wordes of christ being euill vnderstoode that Iohn should neuer die Furthermore hee meaneth those that were present when the woordes were spoken that is the Apostles not that this worde brethren appertaineth vnto them alone but because they were as it were the first fruites of the holy vnitie And it may bee he speaketh of other beside the eleuen who were then with them By this woorde went out hee signifieth that the errour was spread heere and there which notwithstanding as it seemeth continued not long amongest them but did remaine only vntill such time as beeing illuminated with the spirite they did thinke more rightly and purely of the kingdome of Christ all grosse surmises beeing abolished But that happeneth dayly which Iohn reporteth of the Apostles neither is it any marueile for if the inward and houshold Disciples of Christe were so deceiued how much more shall they bee readie to fall who were not so familiarly taught in Christes schoole But let vs also note whence this vice proceedeth Christ teacheth vs profitablie to edifiyng and that plainely but we turne light into darkenes by our wicked inuentions which we fet from our owne reason Christ would affirme no certaine thing of Iohn but doth onely challendge to himselfe full power ouer him of life and deathe So that the doctrine was of it selfe plaine and profitable but the Disciples doe forge and imagine more then was spoken VVherefore to the end we may bee free from the like daunger let vs learne to be wise soberly But such is the wantonnesse of mans nature that it runneth headlong into vanitie with mayne force VVhereby it came to passe that euen this errour whereof the Euangelist warned in plaine wordes to beware did neuerthelesse reigne in the world For they babled that when he had commaunded them to dig him a sepulchre and had gone into the same it was founde emptie the next day Wherfore we see that there is none end of erring vnlesse we do simple imbrace that which the Lord taught refuse all other strange inuentions 24 This is that disciple Because Iohn had hytherto spoken of himselfe in the third person he expresseth now that he was the partie to the end that a witnesse which sawe it with his eyes may haue greater weight and who did well know all those thinges whereof he speaketh But least any man shoulde suspect his speech as if it were framed fauourably because he was beloued of Christ he preuenteth this obiection saying that he had passed ouer moe thinges then were written and yet hee speaketh not of all manner actions of Christe but only of such as appertained vnto his publike office Neither ought this hyperbole to seeme absurd seeing those are borne with which are commonly vsed in profane writers we must not onely consider the number of the workâ— of Christ but also the weight and greatnesse thereof is to bee weighed The diuine maiestie of Christ which swalloweth vp not onely the senses of men with the infirmities thereof but also the heauen and earth that I may so speake did shewe foorth his brightnesse wonderfully there If the Euangelist beholding the same doe crie out beeing astonied that the whole world cannot comprehend the iust narration who can marueile Againe hee is not to be reprehended if he vse a common olde â—igure to set foorth the excellencie of Christes works For we know how God applieth himselfe vnto the common maner of speech for our ignorances sake yea how he doth somtimes as it were stammer In the mean while wee must remember that which we had before that the summe which the Euangelistes haue set downe in writing is sufficient both to the institution of faith and also to giue saluation Therefore he shall be wise enough whosoeuer shall righly profite vnder these masters And surely forasmuch as they were ordained by God to be vnto vs witnesses as they did their duties faithfully so it is our part to depend wholy vpon their testimonies on the other side and to desire no more then they haue set downe Especially for asmuch as their pennes were guided by the certaine and sure prouidence of God least they shoulde leade vs with an huge heape of thinges and yet that making câ—oyse they mighte deliuer so much as he knewe was expedient who is God only wise and the only fountaine of wisedome to whome bee prayse and glory for euer and euer Amen The loue of God ouercommeth all thinges A Table of those thinges which are contained in this Gospell according to Iohn or which are expounded The former number signifieth the Chapter the latter the Verse A ABraham Abraham the father of al the whole woorld 8. 15. VVhye Abraham is called the Father of many nations 10. 16. Abraham the father of the Iewes 8. 39. Abrahams children before GOD. 8. 39. Abrahams seede 8. 33. Abraham his sonne 8. 37. 39. Abraham sawe Christe his daye 8. 56. Abraham reioyced to see Christes day 8. 8. 56. Aboue To be from aboue and not of the world 8. 23. To be or come from aboue 3. 31. 32. Adam In Adam al mankind is corrupt 3. 6. Adultery Adultery ought to be punished with death 8. 11. Adultery bringeth with it much euill 8. 11. Affection The true affection of godlines 10. 24. Affections are meant by this word feete 13. 9. Affections were voluntary in christ 12. 27. How Christ tooke vpon him mans affections 11. 33. Affections which are to bee brideled 12. 27. Afflictions Afflictions are compared in the scripture to potions 18. 3. Afflictions for Christ. 15. 28. 16 2. 2. 20. Anabapt Anabapt do feigne a straÌ„ge Christ. 1. 14. Angels Why Angels appeare cloathed in white garments 20. 12. How the Angels are said to ascend and discend vpon Christ. 1. 51. VVhy Aungelles are called powers vertues 5. 4 Antiquitie VVhat account we ought to mak of antiquitie 10. 8 Apollinaris Apollinaris his errour 1. 14 Apostle The godlines of the Apostles 20. 22. The Apostle is no greater theÌ„ he that sent him 13. 16. the Apostles had houses familyes 19. 27. The sorow of the Apostles is turned into ioy 16. 20. Arrius Arrius his wickednes 1. 1 Ascend To ascende into heauen 3. 13. B Bapt. Bapt. is not to bee esteemed according to the person of the minister 4. 2 How rightly
VVhyther I go yee cannot come 8. 21. and 13. 73. c. 36. Gospel VVhy the Gospels were written 23. 30. VVherein the Gospel doth most of all differ from profane Philosophie in the same place VVhat fruite commeth of the Gospell 8. 32. VVhy the Gospell is called an haruest 4. 26. How men are framed to receiue the doctrin of the Gospel 5. 44. The Ministers of the Gospel are not only euil entreated of the professed enemies of the Gospell 6. 2. To what ende the Ministers of the Gospell haue power giuen theÌ„ to binde 3. 36. VVhy the Gospel is contemned of most men 3. 12. VVhy there bee so few that beleeue the Gospel 6. 65. and 7. 17. The preaching of the Gospel is neuer vnprofitable 7. 30. The preaching of the Gospel is called the coÌ„ming down of Christ vnto vs. 7. 33. The ende of those which refuse the gospell 8. 2. The profit of the Gospel is three fold 10. 9. The doctrine of the Gospell is darke to none saue onely to the reprobate 6. 18. The end of the preaching of the Gospel 23. VVhat is proper and what is accedentall to the Gospel 20. 23. Christ is said to be lifted vp by the preaching of the gospel 3. 14 Grace Grace and trueth by Christ. 1. 14. 17. The end of the Grace of Christ. 8. 11. The greatnesse of the Grace goodnes of god towards vs. 19. 17 Christe full of Grace 1. 17. Graues Those which are in the graues doe heare the voyce of the sonne of God 5. 28. H Hand VVee muste beholde the hand of God which smiteth vs. 5. 44. Handes Christ escaped out of the handes of the Iewes 10. 39. Christ shewed his Handes and his side to the Disciples 20. 20. Heart The heart of man is called deceitfull for good causes 19. 10. The Diuell put into the heart of Iudas 13. 2. Hateth Hee hateth the father which hateth the sonne 15. 23. 24. Haruest VVhy Christe bringeth in the similitude of the haruest 4. 35. Greate Harueste in the same place Healing VVhat Iesaias meaneth by this word healing 12. 40. Hate It is no marueile if the world hate vs. 15. 18. Heare To heare the father and to learne 6. 45. To heare Gods woorde and to beleeue 5. 24. VVhat this meaneth that the dead doe heare the voyce of the sonne of god 5. 25. How we must vnderstand this that water flowed out of the belly of the beleeuers 7 38. Heauens Heauens open 1. 51. Heauen No man ascendeth into heauen but the sonne of man 3. 13 No man can receiue any thing but that which is giuen him from heauen Hyreling Who those bee whome christe calleth hâ—relings 10. 11. Holy day Holy day at Ierusalem 4. 45. and 5. 1. Honour The honour which god commaundeth in the law to be giuen to parents 19. 25. Honoureth Christ honoureth the father 8. 49. Honoured The sonne is to be honoured 5. 23. Hosanna Hosanna 12. 13. House House of prayer 10. 16. Hunger Not to hunger and thirst for euer 6. 35. Houre Christe his houre 2. 4. 7. 30. 8. 20. The houre of christ wherein hee should goe to the father 13. 1. Houres Twelue houres of the day 11. 9. Humilitie The true and only rule of humilitie 13. 6. Hyperbole An Hyperbole not altogether absurd in the Scriptures 21. 24. Hypocrites Hypocrites doe make themselues drunken with vain inuentions in the same place The maner of hypocrites 6. 71. How the hypocrits do giue therin consent to the gospel 2. 23. Hypocrisie A notable example of hypocrisie in the Iewes 18. 8. and 1. 9. 3â— Nothing more dangerous then hypocrisie 2. 24. Pride doth alwayes follow hypocrisie 9. 40. Hypocrisie doth alwayes follow vngodlinesse 11. 48. I Iacob Iacob his wil. 4. 6. 11. 12 Iesus Iesus entring into IerusaleÌ„ sitteth vpon a she Asse 12. 12 the Place of Iesaias expounded 1. 23. 12. 38. Iesus the sonne of God 20. 31. Iesus groned in the spirite in the same place Iesus washeth the disciples feet 13. 4. 5. Iesus wept 11. 35. Iewes The Iewes wil stone christ 8. 59. 10. 31. The Iewes call Christe an euill doer 18. 30. The Iewes seeke to take christ 7. 30. 32. 10. 39. 11. 31. Iewes adopted into gods family 1. 11. VVhether god promiseth repentance vnto saluation vnto y e Iewes 19. 37. VVhy the Iewes are said to seek signes 4. 47. VVhence the disagreement betweene the Iewes and the Samaritanes came 4. 9. VVherein the Iewes did agree with vs wherin they did disagre 4. 23. The Iewes will make Christe a king 6. 15. Ignorance Ignoraunce of God a greeuous euill 16. 3. Infirmitie Infirmitie for sinnes 5. 14. 9. 2. 3 VVhy Christ should take vppon him our infirmities 4. 6. Infirmitie vnto the glory of God 11. 4. Image Christe is the Image of God 1. 18. 5. 22. 14. 10. Innocent To stay an innocent vnder colour of iudgemeÌ„t is more detestable then any murder 19. 11. Iohn Iohn his baptisme 1. 26. VVhy Iohn was so called 1. 6. Iohn baptizeth in Aenon 3. 23. beareth witnes of the light 1. 7. teacheth that he is not Christe 3. 28. did no myracle 10. 41. Iohn was a burning light 5. 35. It was meet that Iohn should be diminished that Christ shoulde encrease 3. 30. Iohn leaned vppon Christe his brest 13. 13. and 21. 20. Iudas Iudas had the bags 12. 6. â—3 29. Iudas a Diuel 6. 70. 71. a theefe in the same place 12. 6. vncleane in the same place 13. 11. he is declared to be about to be a traitor in the same place 21. 26. Iudge VVhy the Iudge doth so often auouch Christs innoceÌ„cy 19. 1 Christ came not to iudge 12. 47 VVe must not iudge according to the face 4. 27. according to the flesh 8. 15. Iudgeth how this must be vnderstood that christ iudgeth the world 3. 17. Iudgement Iudgement of the spirite beginneth with the declaration of sinnes 16. 9. Iudgement of christ is iust 5. 30. How farre the iudgement of God differeth from ours 2. 24. VVhat Christ meaneth by the word iudgement 16. 11. How Christ is said to come into iudgement 9. 39. VVee muste giue iudgement of those things which appertain vnto Christ according to the scriptures 12. 16. Iudgement taken for rule and power 5. 22. 27. Christ giueth the power of iudgemeÌ„t to the gospell 12. 48. VVe must flie rash iudgement 5. 10. How the faithful are saide not to come into iudgement 5. 24. Christ commeth into iudgement 9. 39. The holy spirit shall accuse the world of iudgement 16. 8. 11. Nowe is the iudgement of this world 22. 31. Iudgement giuen to the sonne 5. 12. 27. K King They will make Christe a King 6. 15. The Iewes will haue no other king but Caesar. 19. 15. Kingdome The kingdom of christ bringeth life saluation 17. 3. The nature of the kingdome of Christ. 1â— 36. VVho do appertain vnto the kingdom of
Christ. 19. 17. Rest. Whence our mindes haue rest and quietnesse 12. 14. Men doe not come vnto God by the leading of their reason 1. 5. Riuers Riuers of running water shall flow out of his belly 7. 38. Rulers Hath any of the Rulers beleeued in him 7. 48. Manye Rulers beleeuing are afraid of excommunication 12. 42. The Ruler his sonne is healed 4. 47. S Sabboth The Sabboth of God 5. 17. Sabellinis Sabellinis his error 1. 1 Sacraments inuēted by men are nothing els but mocking stockes 20. 22. VVhēce the Sacraments do borrow their force 20. 22. In the Sacraments wee must respect the proportion of the signes with the truth 1. 32. The scripture speaketh two maner of wayes of the Sacraments 1. 26. It is not in mans wil to institute Sacraments 1. 31. God sheweth himselfe vnto vs in the Sacraments 5. 37. Sacrifice Almes is an acceptable Sacrifice to God 12. 8. Sacrifices To what the Popishe Sacrifices are made 20. 22. Saftie Wherein our saftie consisteth 17. 14. Our safetie is ioyned with the safetis of the Apostles 17. 20. Saluation What our saluation did cost the sonne of God 12. 27. The cause fountaine of our saluation 3. 16. How carefull God is for our saluation 15. 13. How this must be vnderstoode that saluatiō is of the Iewes 4. 22. Wherein the summe of our saluation consisteth 11. 51. Saluation of the Iewes 4. 22. Samaritane Christ asketh drinke of the Samaritane 4. 7. Christ is called a Samaritane 8. 48. The Samaritanes haue no fellowshiship with the Iewes 4. 9. Sanctifie Christ prayeth the father to sanctifie the Apostles 17. 7. How the father is saide to haue sactified the sonne 10. 36. To be sanctified in the truth 17 19. To sanctifie themselues after the maner of the Iewes 11. 55. Sanctification Out of what fountaine the sanctification floweth which commeth by the doctrine of the gospel 17. 9. Sanctification is not finished the first day in the elect 17. 17. What the sanctification which christ wisheth to the disciples doth comprehed in the same place Satan How Satan is said to haue entred into Iudas 13. 27. VVho they be that are subiect to the lyes of Satan 15. 43. Satan entreth into Iudas 13. 27 Saue Christ came to saue 72. 4. Sauiour The sauiour of the world 4. 42. Scatered To bee scatered vnto their owne 16. 22. The scattering abroade of the Gentiles Scattered abroade 11. 52. Scripture The Scripture cannot be broken 10. 35. The scripture fulfilled 17. 12. and 19. 28. and 36. The Apostles beleeue the scripture 2. 22. VVe must set the knowlege of Christ from the scripture 5. 39. VVith what mind we must read the scripture In the same place VVhat Iohn meaneth by the word scripture in the same place VVe must not boast of the scriptures in vaine 5. 45. Howe dangerous a thing it is to pull in peeces the scriptures 7. 27. f The Scriptures doe testifie o◠Christ. 5. 39. Sealed Hath sealed that God is true 3. 34. Seene How christ is saide to bee seene whilest that hee dwelleth by his spirite in the Disciples 16. 16. 22. VVhat it is to see the kingdome of God 3. 3. How this must bee vnderstoode that no man hath seene God at any time 1. 18. How the fathers are said to haue seene God 1. 18. He that seeth Christe seeeth the father 14. 9. To see the sonne and to beleeue in him 6. 40. They are blessed who haue not seene and haue beleeued 20. 9. That those that see may bee made blinde 9. 39. Seeke Ye shall seeke me and shall not finde mee 7. 34. 13. 35. Iewes seeke signes wonders otherwise they doe not beleeue 4. 48. 6. 30. Sepulchre VVhy God woulde haue his sonne laid in a new sepulchre 19. 41. Serpent VVhether the brasen serpent was vnto the Iewes a Sacrament 3. 14. Seruetus Seruetus his wicked opinion 1. 1. and 14. Seruant The seruant is not greater then his master 33. 16. and 15. 20. A seruant and a sonne 8. 35. The Apostles were not the seruants but the friendes of Christe 15. 15. In what sense Christe saith that they are the seruants of sinne who commit sinne 8. 34. Sheepe In what sense they are called sheepe which do not beleeue as yet 10. 16. The woorde sheepe is taken two maner of wayes 10. 8. Christ his sheepe 10. 25. Shape The shape of God is not seene 5. 7. Sheepfold The sheepefolde of the sheepe 10. 1. and 16. Signes To doe signes 7. 31. The first signe of Christ. 2. 11. The second 4. 54. All the signes of Christe are not written 20. 30. 21. 25. The multitude followe Christe because of his signes 6. 2. Sichar Sichar 4. 5. Sleepe Sleepe 11. 13. To sleep for to be dead 11. 12. 13. 14. Siloe Siloe 7. 7. Siloe a poole 9. 7. VVhy Christe commaunded the blind to be washed in Siloa in the same place Sitting Christ teacheth sitting 8. 2. Similitude How the similitude of a womanne labouring with childe ought to be applied vnto vs. 16. 21 Simon Christ sat at meate in the house of Symon the Pharise 12. 3. Sin Sinne no more 5. 14. 8. 11 They are to bee wounded with the feeling of sinne whoe are too carelesse 4. 16. To die in sinne 8. 21. 24. The comforter shall reproue the world of sinne 16. 8. Infirmitie for sinne 9. 2. How this must be vnderstoode that sinners are not heard of God 9. 31. Son Christ is the Sonne of God 1. 49. VVhy Christ is called the sonne of man 3. 33. The name Sonne appertaineth to Christ alone 20. 31. God wil be knowne in the person of the sonne 11. 4. There are two distincte vertues in the sonne of God 1. 5. How this ought to be vnderstood that the Son doth nothing of himself 5. 16. 30. The Son of God did not ascend into heauē for himself alone 14. 2. Why we are accounted the Sons of God 1. 13. How we are called the sonnes of God and the sons of the deuill 8. 44. Sonnes of God by fayth 1. 12. Sons of God dispearsed among the Gentiles 11. 52. The difference of the dyinge of the Sonnes of God and the reprobate 19. 30. The sonne of perdition 17. Sonnes of Abraham 8. 37. Soppe A soppe 13. 27. Sorow Sorowe hath filled your hearts 16. 6. Sorow must bee turned to ioye 16. 20. Speach Speach which is heard 6. 60. Spirit This word spirit is taken two maner of waies in Iohn 3. 6. That the spirit and water are taken both for one thing 3. 15. God is a spirit 4. 14. The holy spirit came down vpon Christ in the likenes of a doue 1. 32. Proceedeth from the father 15. 26. 6. is giuen to the apostles in the same place 20. 22. That is spirite which is borne of the spirit 3. 6. The holy spirit is the only fountaine of sound vnderstanding 14. 17. VVhye the spirite is signified by water in the scripture 4. 10.
Mary perfourmed The Lord commaunded Num. 3 13. that all the males shoulde bee offered to him in remembraunce of their deliueraunce because when the Angell slewe all the first borne of Aegypt hee had spared the first borne of Israell after it was lawfull for euery man to redeeme his first borne for a certaine price That was an old ceremonie Now sith the lord is a cōmon redeemer of al by right he challengeth vs to him from the least to the greatest Surely it is not in vaine that Luke doth oft repeat that Ioseph Mary did that which was prescribed in the law of the Lord. For by these words we are taught that nothing is to be attempted after our own witte in the worship of God but that must be obediently followed which he hath by his word commaunded 24. And to giue an oblation This sacrifice belonged to the rite of purifying least any shoulde thinke that it was offered for the redeeming of the first born VVhen the Euanglist nameth a paire of turtle doues or two pigeons he taketh it for graūted that the pouertie of Ioseph Mary was such that their abilitie reached not to the offering of a lambe For this exception is plainely set down Leuit. 12. 6. If any obiects that there was gold offered a litle before by the wisemen wherewith they might haue bought it I answere we cannot imagine that there was such plentie of gold as could sodenly make a poore man rich For we read not that they had camels laden with gold but it is more credible that it was some small portion which they brought only for honours sake Neither did the law precisely commaund that the poore shoulde consume theyr substaunce vpon a sacrifice but making a difference betweene them and the rich it eased them of charge VVherefore it shall be nothing hurtful if we say that Ioseph and Mary gaue as much as their abilitie did beare although that they had laid vp some money to beare the charges of the iourney and of their life 25. Behold there was a man in Ierusalem This history is set down that we might know that when almost al the people had prophaned themselues with a wicked contempt of God yet there remained a few worshippers of God Christ was known of thē from his first infancy These were those remnants which as Paul to the Ro. 11. 5. teacheth were reserued according to the free election of God And in this smal handful was the Church of God included although the priestes and scribes did no lesse proudly then falsly boast of the title of the church The Euangelist only maketh mention of two which knew Christ as Ierusalem when he was brought into the temple Simeon and Anna. And first I must speake of Simeon VVe read not of what estate he was and it may be that he was some meane man and vnknowne but Luke commendeth him for godlynesse and righteousnesse to the which he addeth the gift of prophesie Godlynesse and righteousnesse are referred to the two Tables of the law and so in these two poyntes consisteth the integritie of life It was a testimonie of godlynesse that hee looked for the comfort of Israell for without the hope of saluation GOD is not rightlye worshipped which dependeth partly in beleeuing his promises then especially by the restauration promised by christ But now seeing this waiting or looking for is praised in Simeon as a rare vertue heereof gather that there were then but few which truly nourished the hope of redēption in their harts Al men had in their mouthes the Messias the blessed state vnder the kingdom of Dauid but in the meane while almost no man did patiētly beare the present miseries staying vpon this cōfort that the redemptiō of the church was at hand And as the godlines of Simeon in this did shew it self that he lift vp his mind in waiting for the promised saluation so at this day as many as wil proue thēselues the sons of god wil sigh with cōtinuall desires for the promised redēption For sufferance is very needful euen to the last cōming of Christ. The holy ghost was vpon him He speaketh not of the spirit of adoption which is cōmon to al the children of God though not in equal manner but he speaketh of a more peculiar gifte of prophesie which doth more plainly appeare in the next verse by that which foloweth where it is sayd that he receiued answere by the holye Ghost and that the same spirit guiding him hee came into the temple Therefore although that Simeon exceeded not in any publik honor yet he was adorned with many notable gifts as godlynes innocency of life faith prophesie And it is not to be doubted but that he alone did priuatly receiue this oracle that it might passe from him as a common confirmation to all the godly Iesus is called the Christe of God because that hee was annoynted of the Father and together with the holy ghost hee tooke the honour of the kingdome and of the priesthood Simeon is said to haue come into the temple by the spirit that is by secret instinct and certaine reuelation that he should meete Christ. 29. Now lettest thou thy seruaunt departe By this songe it appeareth that Simeon beheld the sonne of God with other eies then with the eies of the flesh for the outward beholding of Christ could bring nothing but a contempt at the least it could not so haue satisfied the minde of the holy man that so glad as enioying the summe of all his desires hee shoulde make haste to die Therefore the spirit of God lightened his eies with faith that he might discern the glory of the sonne of God in that vile contēned habite When he saith that he would depart in peace he vnderstandeth that hee woulde die with a quiet mind as hee that was filled and had obtained his desires But it is demaunded if he should haue died before should Simeon haue bene drawen to it with trouble and tumult as they vse that are vnwilling I aunswere the circumstance which is added is to be noted according to thy woorde For seeing God hath promised him the sight of his Sonne it was sitte he shoulde stay in suspence nay it behooued him to liue carefully vntill that hee was made partaker of his hope This is therefore to be obserued because that many falsly and naughtely doe pretend the example of Simeon boasting that they would willingly die if it were graunted them to enioy this or that matter when as yet they take libertie to thēselues to conceaue vowes according to their owne lustes or to forge vaine hopes without the word of God If Simeon had said precisely now with a staied a quiet mind I will die because I haue seene the sonne of God in this speach he had bewrayed the weakenes of his faith but because he had the word for it it was lawfull for him according to the rule of faith to flee death vntil
the comming of Christ. 30. Because mine eies haue seene Although this maner of speaking is ofteÌ„ seene in the scriptures yet the corporal beholding of Christ seemeth expressly to be noted in these words as if SimeoÌ„ shuld say that he now had the sonne of god present in the flesh vpon whom he had bent the eies of his mind before I take saluation for the matter of saluation because that al the partes of saluation and of a blessed life are laid vp in Christ. Now if the only sight of Christ being as yet but an infant did so much preuail with Simeon that ioyfully quietly he would go to death how much more aboundaÌ„t matter of saluation is there giueÌ„ to vs this day who may see al the points of our saluation fulfilled in Christ. Christ is not conuersant vpon the earth neither do we beare him in our armes but his diuine maiestie doth clearly openly shine in the Gospel therin he sheweth himself to be seene of vs as it were face to face as Paule saieth 2. Cor. 3. 18. neither sheweth he himself any more in weaknes of flesh but in the wonderful power of the spirit the which he declareth in miracles in the sacrifice of his death and in the resurrection In summe he is so absent from vs in body that yet wee may beeholde him sitting at the right hand of his father If such a beholding of him bring vs not peace that we may goe ioyfully to death we are more then vnthankfull to God and we carelesly account of the glory which he hath bestowed on vs. 31. VVhich thou hast prepared By these wordes Simeon signifieth that Christ was ordained of god that al people might enioy his grace that shortly after he shoulde be placed vp on high that he might tourne the eyes of all men vnto him And in this worde he comprehendeth what prophesies so euer there be of the encrease of the kingdome of Christe But if Simeon embracing the tender infant in his armes coulde yet extend his minde to the vtter borders of the world that he acknowledged his present power euery where howe much more doeth it become vs at this day to thinke more royally of him sith that he is lift as a banner to the Gentiles and hath made himselfe knowen to the whole worlde 32. A light to lighten Now Simeon sheweth to what ende Christ was brought foorth from the father before all people that is that hee might lighten the Gentiles which before were in darknesse and that he might be the glory of the people Israel for betwene this and them he maketh a difference and that not without a cause because that the children of Abraham by right of adoption were neare vnto God but the Gentiles with whom God had made no couenant were accompted as strangers from the church By the which reason Israel Ier. 31. 9. is not only called the childe of God but also the first borne and Paul teacheth to the Ro. 15. 8. that Christ came that he mighte be a minister of circumcision according to the promisses geuen vnto the fathers But Israel is so preferred to the Gentiles that al they in common might obtaine saluation in Christe A light to lighten signifieth as much as if it had bene sayde to geue light to the Gentiles whereby we gather that menne are naturally without light vntill that Christ the Sonne of righteousnesse shine vnto them As concerning Israel although they were endewed with greate honour from God yet Simeon sheweth that all this glory dependeth of this one head that the redeemer was promised them Matthew Marke Luke 2.   33. And Ioseph and his mother maruailed at those things which were spoken touching him 34. And Simeon blessed them and sayde vnto Mary his mother Beholde this childe is appoynted for the fall and rising againe of many in Israel and for a signe which shal be spoken against 35. Yea and a sword shalâ— pearce through thy sâ—ule that the thoughtes of many hearts may be opened 36. And there was a Prophetesse one Anna the daughter of Phanâ—el of the tribe of Aser which was of a great age and had liued with an husbandâ— 7â— yeares from her virginitie 37. And she was widowe foure score foure yeares and wâ—nt not oute of the temple but serued God with fastings and praâ—ers night and day 38. Shee then comminge at the same instante vppon them confessed likewise the Lorde and spake of him to al that lâ—ked for redeÌ„ption in Ierusalem 39. And when they had performed al things according to the law of the Lorde they retâ—â—ned into Galile to their owne citie Nazareth 33. And Ioseph and his mother Luke doth not say that they were amased as at a new or a straunge matter but that they reuerently considered with due estimation embraced this prophesie of the holy Ghoste oute of the mouth of Symeon that they mighte more and more profite in the knowledge of Christe And we are taught by this example after we are once enstructed in a right faith to gather what small helpes soeuer may seeme to auaile for the confirmation of the same for he hath then rightly profited in the word of God who ceaseth not to esteme whatsoeuer he daily readeth or heareth for the continuall furtherance of faith 34. And Simeon blessed them If thou referrest this to Ioseph and Mary there is no difficultie in the matter but because Luke semeth to comprehend with them Christe it maye be demaunded by what righte Simeon tooke vpon him this office of blessing for the lesse is blessed of the greater as the Apostle teacheth Heb. 7. 7. Furthermore it seemeth to be absurde that any mortall manne shoulde conceiue praiers for the sonne of God I aunsweare that the Apostle doeth not speake of euery blessinge but of the priestes onely for men otherwise do blesse one an other And it is more probable that Simeon as a priuate manne and as one of the common sorte of the people blessed them rather then as a publike person for as it is sayd before he was neuer called a priest But there is no absurditie if we say that hee prayed for the happie successe of the kingdome of Christe because the spirite in the Psalme commaundeth this maner of blessing to all the godlye Beholde this childe is appoynted Simeon properly directeth this speache to Marye yet it generally belongeth to all the godly The holy Virgine hadde neede of this admonition least that shee triumphing at these pleasant beginnings as it commonly commeth to passe should be the lesse able to beare the sorowes that were to come And also least shee shoulde hope that Christe shoulde be receiued with the generall fauour of all the people but rather that shee might be armed with inulncible strengthe of the minde against all contrary blastes But yet the spirite of God woulde deliuer a generall doctrine to all the godly that they beholdinge the worlde with wicked contumaâ—â— resisting Christe should not
take awaye any thinge from his glorye and geue the same to creatures it is a sacrilegious violating of the woorshippe of GOD. And it is moste euident that wee doe so when as wee geue to creatures those good things which we haue receiued wherof God himself would be acknowledged to be the only author But now as religion is properly spirituall and the outwarde confession of the same appertaineth to the bodyâ— So not only the inward woorshippe is due to God alone but also the outward testimonie of the same 11. Then the deuil left him and beholde Luke expresseth more namely when he had ended all the temptation As if he should haue said that Christe had no rest nor truce geuen him vntill hee was exactlye tried with all kinde of temptations He also addeth that he was onely left for a season that we might know that the rest of his life was not altogether free from temptations but that the violence of sathan was restrained by God that hee should not importunately molest Christ euen as God vseth to doe with all his For if sometime he permitteth them to be more sharply vexed after he releaseth them somewhat of that great conflicte that they should breathe a while and gather vp their mindes yet hee spareth them not that they should nourish slouthfulnesse but only that they shoulde prepare themselues to new conflicts That it foloweth after that the angels ministred vnto him I accompt it as a comfort that Christ shoulde feele that God the father had a care of him and by his mighty aid should be defended against sathan For the desart it self might haue encreased his griefe when as he being depriued of all comfortes of menne he liued amongst wilde beastes which Marke also expresly noteth Yet it is not to be thought that Christ was at any time forsaken of the Angels but that place might be geuen to temptation Somtime the grace of God though it be present yet is hid to the sence and vnderstanding of the flesh Mathew 4. Marke 1. Luke 3. â—2 And when Iesus had heard that Iohn was deliuered vp he retourved into Galile 17. FroÌ„ that time Iesus beganne to preache and saye Amende youre liues for the kingdome of heauen is at hand 14. Nowe after that Iohn was committed to prison Iesus came into Galile preaching the Gospell of the kingdome of God 15. And saying The time is fulfilled and the kingdome of God is at hand repent beleeue the Gospell 19. But when Herode the Tetrarch was rebuked of Iohn for Herodias his brother Phillips wife and son all the euils which Herode hadde done 10. He added yet this about all that he shut vp Iohn in prison Luke 4. 14. And Iesus returned by the power of the spirite into Galile and there went a fame of him throughout all the region rounde about 15. For he taughte in theyr Synagogues and was honoured of all men LVKE 19. But Herode the Tetrarche Only Luke in this place doeth shew the cause why Herode did cast Iohn into prison Yet Mathew and Marke doe make mention of it in an other place Iosephus in the 18. booke of Antiquities sayeth because Herode feared a tumulte of the people and new stirres he shutte vp Iohn in the tower of Machaerontis because he feared the credite of the man Hee sayeth that Herodias was not geuen to Phillip whome hee affirmeth maried Salome but that she was geuen in mariage to an other Herode But because that in this matter he is taken forgetting himself and also he doth not sette downe the death of Phillip in his right place therfore a more certaine troath of the hystorie is to be sought oute of the Euangelistes and we must stande to their testimonie This is sufficiently knowen when Herode had the daughter of Areta king of the Aabians in mariage he was enamored with the beautie of Herodias his Neece and by fraude tooke her away And this iniurie he did to his brother Phillippe without punishment for the same Iosephus witnesseth that he was a manne of a gentle and quiet disposition Also in this hystorie wee euidently see what rewarde remaineth in the worlde for faithfull and bolde ministers of the truthe especially where they reprooue sinnes For scarce the hundred man doth admit correction therfore if they be seuerely touched they runne foorth into madnesse If this pride be founde in the moste of the common people no maruell if tyrantes doe more sharply rage against them that reproue them to whom nothing is more bitter then to be brought into order Againe in Iohn there sluneth a notable example of constancie wherewith it becommeth all godly teachers to be endued that they should not doubt to prouoke against them great and mighty men as ofte as necessity shall so require For hee serueth not God sincerely that maketh acception of personnes Further when Luke sayeth that this euill was added aboue all the rest Hee meaneth that his malice was then past hope and that the sinner is then come to the highest steppe when as he is angry with the remedies and doth not only refuse correction but also taketh vengeaunce vppon him that admonisheth him as vpon his enemie MAT. 12. VVhen Iesus had heard The hystorie of Iohn seemeth not to agree with these who witnesseth that Iohn and Christ began the office of teaching both together at one time But it is to be noted that our thre Euangelistes doe therefore in silence passe ouer that shorte time because the course of Iohn was not yet finished that is the preparation to receiue the Gospell of Christe And certainly though Christe within that time executed the office of a teacher yet he properly began not the preaching of the Gospell vntil he succeeded Iohn VVherfore it is no absurditie that the three Euangelists doe graunte and assigne that time to the ministerie of Iohn wherein Christe gathered his disciples as if they should say the morning passing the sunne arose But that speach is to be noted which Luke hathe that Iesus in the power or by the power of the spirit came into Galile for it is to great purpose that we do not imagin any earthly or humane thing in Christ but that the celestial and diuine power in him may come into our minde and occupie our senses MARKE 14. Preaching the Gospell of the kingdome of God Mathew seemeth to haue somewhat differing from the other two For he sayth that after Christ went into Capernaum and had left his country Nazareth then at length he began his preaching But Luke and Marke doe say that he taught openly in the countrey But the answeare is easie For the Aduerbe of time in Mathewe ought not onelye to be referred to the nexte clause but to the whole course of the hystorie Therfore at his comming into Galile Christ entred his course Also the summe of the doctrine as it is deliuered by Mathew differeth nothing from that which a litle before we read that Iohn vsed For it