God haue not neyther can haue at any time him which maye deliuer them from their sinnes Therefore miserablye they perishe in their sinnes Wherevpon because it is not geuen to them to beléeue in christ they are alredy iudged and condemned no lesse than hée which hauing receiued a deadlye wound and hauing no Surgian is sure to dye or than hée which being adiudged to dye hath no redéemer Euen so verylye Christ redéemeth not them eternallye from euerlasting death to whome it is not geuen to beléeue in Christ For he alone deliuereth from death and that by faith onelye C. They therefore which reiect that grace which is offered in him are worthye to finde him a Iudge and a seuere punisher of such wicked and fowle contempte Of the which we haue a plaine testimonye in the Gospell For séeing it is the power of God to saluation Rom. 1.16 to all that beleeue the same most wicked is theyr ingratitude which make it a sauour of death vnto death 2. Cor. 10.6 Both these did the Apostle Paul very well expresse when hée sayde that hée had in a readynesse the vengeaunce against all the aduersaryes of his Doctrine when the obedience of the Godlye is fulfilled For his woordes are as muche in effect as if hée shoulde haue sayde that the Gospell principally doeth belong to the Faithfull that it may bée vnto them Saluation and then to the wicked that it maye bée vnto them condemnacion because they contemning the grace of Christ had rather haue him the aucthour of death than of life This word worlde is twise repeated that no man might thinke him selfe excluded if so be he continue in faith 18. He that beleeueth in him shal not be condemned But he that beleueth not is condemned already because hee beIeeueth not in the name of the onelye begotten sonne of God He that beleeueth in him R. This is the summe of all Preaching He that beleeueth in Christ shal not bee condemned Hee that bleeueth not is condemned alreadye A. As it is also sayde in another place Mark 16. He which beleeueth and is Baptized shal be saued But he which beleeueth not shal be condemned M. Therefore it is Faith which maketh vs partakers of the Grace of Christ and deliuereth vs from iudgement Faith iustifieth before God And for this cause the Apostle attributeth iustification before God to Fayth the which iustification is nothing else but remission of our sinnes purchased by the blood of Christ so that not to bée iudged is euen as muche as to saye as to be iustified to bée absolued from sinnes and to bée accounted for iust He sayeth not Whosoeuer beléeueth in him is without sinne and therfore cannot bée iudged But he sayeth whosoeuer beléeueth in him is not iudged that is to saye by the grace and mercye of God hée is saued the sentence of deserued condemnacion also being taken awaye So the Apostle Paule sayeth There is no condemnation to those that are in Christ Iesu Rom 8. C. And whereas our Sauiour Christ so oftentimes and so diligentlye inculcateth and affirmeth that all the faithfull are out of the perrill of death we maye thereby gather howe necessarye the certaintye and stabilitye of faith is to take awaye the trembling and oppressing feare of conscience Therefore hée pronounceth againe that there remaineth no condemnacion so soone as we beléeue the which also moore at large he speaketh of in the fifth Chapter following Bv. But if for faithes sake a man is not iudged as the trueth it selfe here plainlye affirmeth Where is nowe Indulgences and Pardons Where are the Ronishie Satisfactions Yea where is the fire of Purgatory and such like humaine imaginations and phantasies Surelye they are vanished away and perished for euer For the trueth hath sayde which ought neuer to bée forgotten Who so euer beléeueth in him is not iudged But hee that beleeueth not This is the other part of the sentence for it is double and consisteth of contraries C. And it teacheth vs that there is no other reméedye by which any man maye escape death than by beléeuing in the Sonne of God as if hée should haue sayd there remayneth nothing but death for all those Faith contayneth life which reiect that life offered to them in Christ because life consisteth onely in Faith R. Therefore as nothing saueth but faith so nothing condemneth but infidelitye And faith therefore saueth because it receyueth al good things from Christ and worketh also all goodnesse in the â—â—beléeuer For as it receiueth righteousnesse of christ euen so it bestoweth the same againe into the bosomes of our brethren workes of Faith by the works of Charitye But vnbeléefe therefore condemneth because it reiecteth and contemneth all the graces of Christ and is the cause of all wickednesse Vnbelefe condemneth For as it receyueth all vnrighteousnesse from Satan which is the father of a lye euen so also it committeth all euyll Workes of vnbelefe against GOD and men it doth nothing that is iust it alwaye sinneth it continuallye breaketh the Lawe of God Wherefore this is a most iust sentence Whosoeuer beleueth not is condemned already C. And he vseth the Preterperfect tence of the Verbe for a greater Emphasis of force to the ende he might thereby the better expresse and declare that there remayneth nothing but vtter destruction for vnbeléeuers But wée must noote that Christ speaketh speciallye of those whose impietye shall bewraye them selues in the manifest contempt of the Gospell M. For wée must not apply this sentence to euerye one that beléeueth not For the Apostle Paul sometime beléeued not the Preaching of the Gospell naye hée persecuted the same and yet notwithstanding afterwarde when the time of his calling was come by beleeuing hée was saued and escaped the iudgement of God Also the elect are for a time in vnbeléefe but not for euer A. Herevppon the Apostle sayeth VVe our selues Titus 3.3 were sometime foolishe disobedient deceyued seruing diuers lustes and voluptuousnesse liuing in maliciousnesse and enuye full of hate hating one another But after that the loue and kindnesse of our Sauiour God to manward appeared c. M. Therfore in this place hée speaketh of those whiche perseuere in vnbeléefe And hée addeth the reason Because he beleeueth not in the name of Bv. As if hée should saye There is geuen to the worlde one onely sauiour which should take our sinnes from vs malediction and condemnation and should abolish them by his diuine power that euery one which beléeueth in him may bée absolued from his sinnes from malediction and eternall death as the Innocent and onelye begotten sonne of God and that hée may bée an heyre of euerlasting life and blessednesse Without this there is no other benediction Purgation Satisfaction Absolution and saluation wherevppon it consequently followeth that hée is yet in his sinnes and subiect to death and damnation whiche hath not this sonne in whome alone consisteth life and redemption
to passe and then if they could not snare him with wordes to laye hand on him Therfore Christ although he semed to be as it were taken already yet by the wonderful power of God escaped out of their handes C. By which we are taught that we are not geuen as a praye to the wicked whome the Lorde doeth often times bridell at his will and pleasure M. Therefore it is not vnlawefull for the Minister of Christ to séeke to escape out of the handes of the wicked 40. And went awaye againe beyonde Iordane into the place vvhere Iohn before hadde baptized And there hee aboade M. Christ leauing Hierusalem went ouer Iordane for because that Region as a sanctuarye serued for his securitie and rest For such was the corruption and wickednesse of the Cittizens of Hierusalem that the farther any place was from them the more conuenient the same was for Christ and againe the more néere the more perilouse it was for him to abide in because of the wickednesse of the Iewes whenas notwithstanding yf there hadde bene any place in the whoale world féete for the preaching of Gods kingdome Hierusalem should haue bene the same A. The Lawe saith the Prophete shal go forth of Sion and the word of the lorde out of Hierusalem i. King 24. M Euenso the nerer that a man is to the Cittie of Rome yf he be a good man the more he is in daunger C. Christ therefore taught vs by his example to vse occasion Where Iohn before had baptised Bv. He went aparte into that place that by his presence he might bring in rememberaunce the testimonie of Iohn which he bare vnto Christe and that hee might drawe many to Iesus the Sauioure of the worlde that is to saye to him selfe Wherevpon also it followeth 41. And manie resorted vnto him and saide Iohn dyd noe miracle but all thinges that Iohn spake of this man were true And many resorted to him M. As the light sette vpon a Candelsticke cannot be hidde so the truth of God allthough it be condemned of the reprobate findeth many which followe the same though it flée away Bv. faithfull Shéepe will neuer forsake their sheapheard M. There was a tipe before of this matter in Dauid to whome he fléeing from the face of Saule Esa 57.20 manye are sayde to come out of Iury. Euenso the counsailes of the wicked by whiche they séeke to extinguishe the trueth haue so litle successe that they rather serue for the furtheraunce of the same A. A notable example whereof wée haue here and also in the storye of the blind man The which I would to God they would marcke and consider whiche séeke to extinguish the light of the Gospel in euerye Cittie C. Therefore this concourse of people here sheweth that Christ sought not to be solitarye that hée might cease from doing of his dutie but that hée might erect the sanctuarye of God in the desarte when as Ierusalem which was his proper seate had reiected him And verely this was the horrible vengeaunce of God that when the temple which God had chosen was become adenne of Théeues the Church of God should be gathered togither in a prophane place Ihon did no miracle Bv. Many beléeued in Christ being driuen therevnto partely by the doctrine of Iohn and partely by the signes of Christ but specially they were drawne by the spirite of God C. They gather that Christe was more excelent than Iohn because hée had done so many myracles whereas Iohn had done no myracle Bv. God woulde haue no miracles done by Iohn least the people shoulde haue attributed to much vnto him and therfore hée would haue him onely to teache and to testifie R. For as the bodye of Moyses and his Sepulchre are hid vnto this present daye Deu 34 6 and that by the iuste prouidence of God least that supersticicious flesh in visiting the bodye of Moyses shoulde committe Idolatrie euen so for iust cause Iohn than whome otherwise there arose not a greater among womens Children wrought no miracle For if so bée the gift of myracles had bene ioyned to his doctrine and holynesse of lyfe the people coulde scarce haue bene drawne from beléeuing hym to be Christ For the giftes of God are distributed according to his deuine will not all to euerye one but to euerye one somewhat euen as the members of the bodye haue not all one action Neyther maketh it any matter before God to bée endued with many giftes Rom. i2 but to beléeue in Christ is the acceptable worke and labour For fayth is that onely necessarye gift which Iustifieth and saueth all other giftes whether they be spirituall or corporall serue not to iustification but to the edification of the Churche This is the cause why Iohn wrought no myracle Bv. But the Lorde would haue his sonne to be famous with myracles M. For this glory was due vnto Christe who also being glorified wrought greater myracles by the hands of his seruauntes than euer hée dyd by himselfe when he was vpon the earth C. Notwithstanding wée must noate that wée must not alwaye iudge by myracles although myracles Ma 24 24 2 Thes 2.9 Math. 7.12 being ioyned to doctrine haue no small wayght But all things that Iohn spake C. This séemeth not to be spoken of them but added by the Euaungelist to teache that they were led by a double argument to beléeue in Christ because in very déede they sawe that the testimony was true which Iohn bare vnto him and also bycause his miracles made him more famouse M. Wée sée here howe the hearing of the worde of God though not presentlye vnderstoode serueth in due tyme to knowe the trueth A. The word of God séemeth sometime to be preched in vaine but at the length it bringeth forth fruite in due time 42. And many beleeued on him there M. Where did they beléeue In that place into the which the Lorde was fled by reason of the maliciouse wickednesse of the Iewes Therefore these men were so disposed that so soone as they sawe the glory of the miracles of Christ and were admonished of the truth of the sayings of Iohn they were so litle offended by that flyght that they did not only still beléeue the truth which Christe preached but also condemned the mallice of the Iewes I would to God this present age had many such who knowing the trueth would still retaine the same in their hartes againste all offences and lettes which the wicked can obiect ⧠The eleuenth Chapter 1. A certaine man was sicke named Lazarus of Bethany the towne of Mary and hir sister Martha A certaine man was sicke R. THIS whoale Chapter almost maketh onelye a discourse of the raysing vp of Lazarus howbeit a shorter discourse myght haue bene made of the same But the Euangelist doth not wythout cause so largely describe the same For all thinges are wrighten for our learning M. For amonges the reste of the miracles which Christ
she had beene voide of faith Vpon iust cause therefore he sayeth not If thou beléeue thy Brother shall rise againe but Thou shalt see the glorye of God C And that not onely because faith doeth open our eyes that we maye beholde the glorye of GOD shyning in his workes but because our Fayth maketh awaye for the power and goodnesse of GOD to offer it selfe vnto vs as we maye reade in the fowre score and one Psalme beginning at the eleuenth verse So againe vnbeleefe stoppeth the accesse vnto God and doeth as it were kéepe his handes fast shut for the which cause it is sayde in another place Iesus coulde shewe no signe there Mat. 13.58 because of thier vnbeleefe Not that the power of God is tyed to the wyll of menne but because they which doe withstand the same by their wickednesse so muche as they can are vnworthy to haue him reuealed vnto them M. He sayeth The glorye of God when hee might haue sayde my glorye for it was meete that the Sonne also shoulde bee gloryfied by this miracle as is sayde before but Christ thought it better to vse this modestye that he might seeme rather to seeke his Fathers glory than his owne although his Fathers glorye and his are alwaye ioyned togeather 41. Then they tooke away the stoane from the place where the dead vvas laide And Iesus lyfte vp his eyes and saide Father I thanke thee that thou hast heard mee Then they tooke C. Nowe Martha being contented with this seconde saying suffereth the stoane to be moued She sawe nothing as yet but because she heareth that the sonne of God doeth not commaunde the same in vain she willingly obeyeth him Where the dead was layde M. The Euangelist thought that he could not sufficientlye inculcate the death of Lazarus that thereby he might make the glorye o◠the power of Christ which is boath the resurrection and the lyfe the more manifest And Jesus lyft vp his eyes Christ talketh with his Father before he commaundeth the dead man and that he might declare that he talked with the Father he lifted vp his eyes towardes heauen Bv. to the ende that by the very gesture of his body he might declare to the standers about him that the same which he dyd was by the power of God who is the aucthour and geuer of all good thinges C. This therefore is the signe of a good minde disposed to praye For if so bée a man wyll truly call vpon God he must be ioyned with him the which cannot bée except he be lyfted vp from the earth and ascende aboue the heauens The which a man cannot doe by lifting vp his eyes onely For the hypocrites also doe the like who being ouerwhelmed in the fylthynesse of the fleshe do séeme by lifting vp of their eies and by wrything of their faces to drawe heauen vnto them but that which they do hipocritically the children of GOD must do sincerely Notwithstanding he which lyfteth vp his eyes towarde heauen ought by his cogitacion to include God there who being in euery place fulfilleth both heauen and earth but because mens mindes cannot be frée from groase imaginations but that they wyll imagine some groase and base thing to bée in God except it be when they are lyfted vp aboue the worlde the scripture calleth vs thither and testifieth that the heauen is Gods seate Esay 66 i But this lyfting vp of the eyes is not such a ceremonye that true prayer shall not bée acceptable without the same for the Publican no doubte which looked downe to the grounde dyd neuerthelesse by his faith pearce the heauens And yet this gesture is profitable for it styrreth vp men to séeke God and moueth the affections For there is no doubte but that Christ when hee lifted vp his eyes towards heauen was rapte thyther with greate vehemencye Father I thanke thee that thou hast heard me Bv. The Sonne is not so heard of the Father as we are hearde but after a more certaine speciall manner For the Father heareth the Sonne that is to say he is of the same wyl and power that he is of The Sonne wylleth not any thing contrary to his father neyther stādeth hée in néede of any other forreyne or externall helpe C. Nowe therefore he beginneth with thankesgeuing when as he had asked nothing but although the Euangelist make no mencion that he prayed yet notwithstanding there is no doubte but that he first made his peticion for otherwise he coulde not bee heard And it is verye credible that among those groaninges of the which the Euangelist speaketh he prayed Nowe hauing obtained Lazarus lyfe hée geueth thankes to the Father And in that hée arrogateth not this power to him selfe but attributeth the same to his Father as receiued from him he declareth him selfe to bée the Minister of the Father For to frame him selfe to the capacitye of menne one whyle he proouing and confirming his diuinitye challengeth vnto him selfe whatsoeuer belongeth vnto God another whyle being contented with the personne of a man he geueth the whole glory of the diuinitye to the father 42. Howbeit I knowe that thou hearest me alwaies but because of the people which stande by I sayde it that they maye beleeue that thou hast sent mee B. He was sure already that his Father would at his request restoare Lazarus to life Therefore that he might séeme to doe all thinges by the wyll of his Father he gaue him thankes C. And when he addeth that he knewe the same before he so doeth least any man shoulde thinke that he was in so small fauour with the Father that hée could not doe what miracles he woulde at the first without staye Therefore he declareth that there is suche a consent betwéene him and the father that nothing is denied vnto him and that hee néeded not to haue prayed séeing he dyd that thing onely which hée knewe was commaunded to him of the Father but to the ende it might the more euidently appeare vnto men that this was a diuine worke in déede he therefore called vppon the name of the Father B. To be short he geuing thankes vnto the Father in the presence of the people testified that hée wrought all thinges by the power of his father that he is alwayes heard of the Father and that his wyll and the Fathers wyll are all one C. If any man obiect and say Why then dyd he not rayse vp all those that were dead Wée aunswere that God by his wisedome and counsaile appointed so many miracles to be wrought and no moe than should serue for the approbation confirmation of the Gospel That they might beleeue B. Let vs knowe that all the words and déedes of our sauiour Christ belonged to this ende that we might beléeue Iesus to be the sonne of God our sauior They which stóode by might in some sort knowe the Father and yet be ignoraunt of the Sonne therefore hée prayeth before them that they might knowe
rest of the Iewes who began to beléeue in Christ because of so notable a miracle but when they had séene the verye same they were so farre from beléeuing that because of them they went about to betraye him C. In the which appeareth detestable ingratitude or rather horrible madnesse Whereby we gather howe blinde impietye is The resurrection of Lazarus should haue mollified their stoany harts but there is no worke of God which the impietye of their poyson doeth not infecte and corrupt with bitternesse Therefore to the ende men may profite by the miracles of God it is necessary that theyr heart be purged For whosoeuer haue not the feare of God although they sée heauen and earth confounded togeather wyl not ceasse by ingratitude to reiect wholesome doctrine So a man maye sée at this daye many of the frantike enemies of the Gospell to fight against the mightye hande of God requiring notwithstanding miracles at the handes of the Ministers of Gods worde but to no other ende than by obstinate resisting to shewe them selues to bée monsters of men M. A man shall finde also many who after the ensample of these wicked ones being eyther styrred vp by enuye or else moued to please others doe report those thinges which in them selues are good and can not be blamed to wicked men that they maye prouoke them more and more to lye in wayte for good men C. And they brought newes of the myracle vnto the pharises because they were bytter enemies of the Gospel R. They were the instrumentes of Sathan to whome Christ was the sauour of death vnto death the stombling stoane and the rocke of offence 47. Then gathered the highe Priestes and the Pharisees a counsayle and sayd what do we for this man doth many myracles M. The chéefe Priestes and Pharisées being in outwarde shewe the Prelates and chiefe pillers of the Iewishe Religion hearing of so notable and wonderfull a myracle and hauing regarde to theyr name dignitye and estimation sought meanes and wayes to hynder the glorye of Christ and to defende their Lordshippe and gouernment whiche they had ouer the people of God C. Verylye if they had not béene more scencelesse than brute Beastes they would haue geuen some reuerence towarde Christe after so notable a declaracion of his diuine power but nowe they gather them selues togeather and take counsayle howe they may ouerthrowe the glorye of GOD the sight whereof ought to haue made them abashed What doe wee Bv. As the wicked in all theyr affayres are vncertayne what to doe amazed and confounded euen so their counsailes are not without greate care and trouble C. In these wordes they seeme to accuse their owne sleuth and negligence as yf they should say that Christ by their forbearaunce had more fame and glory whereas it laye in them to hinder the same This is the confidence and trust of the wicked by which they perswad them selues that they can do all thinges as though it were in their handes to doe what they list For this man doth many myracles B. Behoulde here howe monsterouse mad impietie is They acknowledge that he doeth such signes and wonders that no man can deny but that he hath power ouer lyfe and death and yet they consyder not that if they withstand hym they shal laboure in vaine Therefore very obstinately and wilfully they prepare them selues to oppresse the glory and power of God which shyned in the myracles of Christ But God in the mean time is not a sléepe for although he let them alone for a tyme laugheth their foolish arrogancie to scorne yet notwithstanding at the length he powreth vppon them the full measure of his wrath as we maye reade in the twelfe verse of the second Psalme M. But what needed they to gather a counsaile when as they had already not only among themselues but also by a publique Edict Iohn 9.22 condemned the doctrine of Christ But impietie though it be ouercome a hoondered times yet notwithstandinge it will not geue place vnto the trueth of God 48 If we let hym scape thus all men wil beleue on him and the Romaines shall come and take awaye boath oure roome and the people M. These men thought that it was by their permission that Christ wrought so many miracles and that it laye in their handes to staye him from working the same C. If so bée Christ had béene a deceiuer their office had béene to withstand him least shée should drawe away the shéepe from the Lordes foulde but in confessing his miracles they plainlye inough declare that they care not for God whose power they so securely and disdainfullye contemne All men wyll beleeue on him R. As if they should saye If so be we winke at his doinges all Iewry wyl account him for a King and the Messias M. Is faith then such a matter that it requireth the high Priests Magistrats to fauour the same Naye verily for although ye should go about by violence to constraine men to beléeue in Christ yet neuerthelesse all men would not beléeue in him Faith in Christ dependeth vpon election Gods calling which no mortall men can restraine O ye blind guids Faith dependeth on election and Gods calling al men were not elected to this Faith and therefore there was no cause why ye should feare that although ye dyd so suffer Christ all men woulde beléeue on him And the Romaines shall come C. These men to couer and clâ—ake theyr wickednesse pretende a loue and care to wardes the common wealth and profite of theyr countrey But they speciallye feared least theyr cruell gouernement should decaye yet they faine to bee careful for the Temple for the worship of God for their countrey and for the state of the people Before they confessed that Christe wrought many Myracles and nowe they are afearde of the Romaines as though the power of GOD were not sufficient for theyr safetye whiche playnlye declared it selfe in those myracles Therfore the Euangelist geueth vs to vnderstande that the cause of their consultation was the perill whiche was at hand B. And this pretence of the enemies of Christ had some shew of trueth because they had suffred alredy many thinges at the handes of the Romaynes for diuers seditions and rebellions Therefore they would haue it séeme that it woulde come to passe that all the people would beléeue on the Lorde and to receiue him for Christe and the Mesias and make hym a King that then the Romaines would come and beséege the Cittie and carrye away the people captiue Thus impyetie alway findeth somewhat that hath some shew of profite to beguile the simple withall C But that is an vntoward consultation to avoyde perills whiche cannot be shunned vnlesse we forsake the righte course Firste we muste séeke what the Lorde commaundeth and what he wyll haue done this we ought to do what successe soeuer we haue But these men séeke to destroye Christe lest any inconuenience happen if so
forgotten againe tyl at the leangth they growe out of vse Therefore Christ the better to imprint the doctrine of loue in the mindes of his disciples commendeth the same of newnesse As if he should say I would haue you alwayes to remember this commaundement euen as if it were a Law newlye made To bée short we sée that the purpose of Christ in this place was to exhort his Disciples vnto loue least at any time they should suffer them selues to be drawen from the loue of the same or suffer the doctrine thereof to go out of their mindes And howe necessarye this admonicion was Loue commaunded to the Disciples daylye experience teacheth Therefore Christ geueth vnto loue this tytle of newnesse to stryre vs vp alway to imbrace the same A. And for this cause Saint Iohn in another place calleth the same newe i. Ioh. 2.7 That ye loue togeather C. Loue is extended euen to straungers and forreiners because all are of one fleshe all are created after the Image of God But because the Image of God doeth more euidently shine in those that are regenerated it is méete that the bond of loue be much more straite among the Disciples of Christ Gala. 6.20 i. â—e i. 22 i. Ioh. 3. i4 euen as the Apostle Paul exhorteth Loue hath his originall from GOD and is referred vnto him There can bée no mutuall affection of loue but onely in those that are gouerned by one spirite Christ therfore noateth here to the first degrée of loue Loue extendech it selfe to all men But we noate also that as the goodnesse of God doeth extend it selfe to the whole worlde euen so we must loue all men yea euen those which do hate vs that we may be the children of our heauenly Father which suffereth his sonne to shine vppon the good and en the euyll 35. In this shall all men knowe that yee are my Disciples if ye haue loue one to another C. Christ confirmeth againe that which hee had spoken before that they were taught in vaine in his schoole which loue not mutually among them selues As if hée should say Not only your selues shal knowe that you are my Disciples but your profession also shal be proued true before others Bv. The Disciples of other maisters are knowen by their titelles by their Apparell and by diuers other noates R. The Disciples of Antichriste are knowen by their rounding and shauing by their disguised apparell and by their externall Ceremonies The Disciples of Moyses are known by Circumcision by their holy and Sabboth dayes and by their sacrifices Loue is the badge of Christes Disciples but all men in the whoale worlde shall knowe by one noat and badge that ye are my very and true Disciples yf so be ye retaine suche loue among you as I shewe vnto you Therefore séeing Christ hath prescribed this to be the only and sertaine noate to knowe his discipls by are they not fooles and mad men who forsaking so playne and absolute a commaundement séeke other noates For there are some that think they shall be true Christians yf so be they can créepe into a Monkes Coole if so be they builde Temples and erect alters come to Masses and do obserue such like traditions of men Therfore séeing Christ discerneth his Disciples by loue from other Disciples they weary them selues in vaine who forsaking loue forge vnto them selues newe worshippes the which vanitie is to bee séene at this daye in the Papacy And it is not superfluouse that Christ standeth so much vppon this poynt For selfloue doth so rule vs for the most parte that true loue is cleane banished away Wherefore whosoeuer desiereth to bée a true Disciple of Christ let him frame and direct his whoale lyfe to loue his bretheren and dayly practise the same Neyther is there any cause why the enemies of Gods truth should by this place extenuate the frée iustification which commeth by faith For we our selues doe acknoweledge and confesse that there is no fayth without loue but we knowe that loue springeth from faith For the whiche cause the Apostle Paule commendeth to the Churches of Galatia faith which worketh thorowe loue Gala. 5.6 36. Simon Peeter sayd vnto hym Lorde whether goeste thou Iesus aunswered hym whether I goe thou canst not followe mee nowe but thou shalte follow mee afterwards M. Againe the loue of Simon towardes the Lord bewrayed it selfe Hee was very loth to be seperated from him whom he so entierly loued béeing redy to follow him whether soeuer he went Therefore when he heard the Lord saye whether I goe thether yee cannot come with a troubled mind he demaunded saying Lord whether goest thou C. Whereby it appeareth how great the rudenesse of Peeter was who béeing so oftentimes admonished of the death and departure of Christ was now troubled as if he had neuer heard any whit of the same Howebéeit in this we are to like vnto him For we heare dayelye out of the mouth of Christ all thinges apte and méete for this life and necessary to be knowen but when wee come vnto the matter we are no lesse astonished than nouices which neuer heard of the same M. Péeter maketh no aunswere to those thinges concerning mutuall loue which the Lord had commaunded But leauing that demandeth whether Christ went C. By which wordes he declareth that he had to great a desyer of the carnall presence of Christ For he thought this very vnméete that Christ should goe to another place and he be left behinde VVhether J goe thou canst not followe me Now he more plainly vttereth that which he had spokeÌ„ before whether I go thether can ye not come C. And withall he brideleth the importunate desyre of Péeter And he speaketh precisely as it became a Maister notwithstanding strayt after he mittigateth the sharpnesse of hys wordes teaching that he shall be seperated from them but for a short time M. Heare we must noate that there are certaine times and momentes appoynted of God to euery faithfull man in the which they departing out of this life maye followe their Lord before the which times noane maye followe him Peeter in déede had his time comming to followe the Lord as here also it is sayd but he had his moments and appoynted time of the which mencion is made in the eyghtéenth verse of the one twenty Chapter following C. In this place therefore we are taught to submitte our prayers vnto God lest they passe their boundes the which if they doe we must suffer them to be restrayned with thys brydell Moreouer lest we should faynt or be discouraged let vs remember the consolation which strayght after he addeth promising that we shall one daye come vnto him For he meaneth that Péeter as yet was not méete to beare his crosse but as a gréene and vntimely plant yet notwithstanding that in continuaunce of time he should bée made apte for the same Wherefore wée must pray vnto God that he
iudgement of the Spirite doth begin at the demonstration of sinne For this is the begininge of spirituall doctrine that men are borne in sinne that they haue nothinge in them selues but the cause of sinne As yf he should saye The Spirit when he commeth shall shewe and conuince that sinne raigneth in the world withoute mee Wherfore infidelytie is here named because it doth seperate vs from Christ and so bringeth to passe that ther is nothing left in vs but sinne To be short in these wordes is condemned the corruption of humane nature least we should thinke that we haue any drop of perfection in vs without Christ M. Therfore we see here that it is expressed by a manyfest sentence that not to beleue in Christe is sinne For it is the commaundement of God that wée beleue in his sonne 10. Of righteousenes be cause I goe to my Father and ye shall se me no more C. We muste noate here the order of degrées which Christe vttereth Nowe he saith that the world shall be rebuked of 〈◊〉 righteousnes for men do not hoongar and thirste after righteousnesse nay they disdaynfully reiecte what so euer is spoken of the same excepte they be touched with the féeling of sin Specially we must thus iudge of the Faithful that they cannot profite in the Gospell except they be first humbled the whiche cannot be without the knowing of their sinnes It is the proper Office of the Law to call mens Consciences to the Iudgment of God and to wounde them with feare but the Gospell cannot be rightly preached but it muste bring from sin to righteousenes and from death to lyfe Therfore it is necessarye that it borrow from the Lawe this firste parte of the whiche Christe speaketh here Moreouer by righteousenesse in this place Christ vnderstandeth that righteousnes which is geuen to vs by his grace Christ sayth that he geueth not this without his fathers consent that not without cause For as he rose agayne for our iustification so now he sitteth at the right hande of the Father that he mighte vse that power which is geuen to him and might so fulfill al thinges In fine he neuer sendeth from his heauenly glory the odore of his righteousenesse vnto the worlde but the Spirite pronounceth by the Gospell that this is one way by whiche we are counted iuste Therefore this seconde degrée of the coniunction of sinne that the Spirite might plainly proue and shewe vnto the worlde what true righteousenesse is namely that Christe by his assencion into Heauen hath appoynted the kingdome of lyfe and now sitteth at the right hand of the Father that he may stablish true righteousnes A. Therefore there is no other waye to obtayne true righteousnesse than to imbrace the Gospell with true Faith For he which trulye beléeueth is trulye iustified 11. Of Iudgement because the prince of this worlde is iudged already C. Iudgement in this place signifieth right and equitie as in diuers other places of the Scripture also and it is the contrary to that which is disordered dispersed cōfounded This therfore is the sence That Sathan so longe as he hath rule doth mix disorder and trouble all thinges that there might be a foule and deformed order of the workes of God but when he is put from his tyranny by Christ that then the worlde is repayred and good order beginneth to appere Thus the Spirite rebuketh and conuinceth the world of Iudgement That is to say Christ hauing ouercome the Prince of Iniquitie restoreth into good order those thinges whiche before were confounded and out of frame M. Sathan therefore was ouercome by the comming of the sone of God as by the more mightie but that is then knowne when by the power of the spirite the kingdome of Christ shineth in the harts of mortall men A. Concerning the which reade in the twelfth Chapter goyng before and the xxxi verse 12. I haue yet manie things to say vnto you but ye cannot beare them away now 13. Howbeit when he is come which is the spirite of truthe hee will leade you into al truth He shall not speake of himselfe but whatsoeuer he shall heare that he shall speake and he will shew you thinges to come M. It appeareth that the Lord among all other consolations proposed this before his Disciples as chiefe and that hee afterwarde doubled the same because they should receyue the holy Ghost to be their teacher comforter and Aduocate by whom they should be led and gouerned in all thinges By this promise he incourageth them to reueale the sorrow and heauinesse of their hart by which it came to passe that they coulde not well vnderstande those thinges which were spoken C. And because there was no other stay but doctrine vppon whiche they might reste he geueth them to vnderstande that he hath tempered the same according to their capasitie As if hee should say Yf that be not sufficient to stablishe and staye you whiche ye haue heard of mee staye a while For heareafter you being taught by the instruction of the Spirit shall want nothing he shall profite and finish that in you which is as yet but newly begon M. Here the Ministers of the worde haue an example to folow namely that they them selues might haue a consideration of the weaknes of others whom they take in hand to instructe either in Doctrine or in Dissiplyne and to burthen them with no more than they ca◠presently beare For there are sertayne increments and measures of the giftes of Christ in the minds of the faithful insomuch the all men are not capeable of al thinges Yf so be ye should by and by at the fyrste chopexpounde vnto a Iewe newlye instructed the misterye of the holy Trinitie according to the fulnesse of our Faith neither his vnderstanding can conceiue it nor his memory carye it away C. Now it may be demaunded what thinges those were whiche the Apostels as yet were not apt to learne The Papistes to thruste in their owne inuentions in steade of deuine Oracles do wickedly abuse this place Christe say they promised new reuelations vnto his apostles Therefore we must not content our selues with the Scriptures only aboue the which Christe called his Disciples But séeing Christe houldeth his peace which of vs can say either those be they or those be they Or if he dare presume to say so how wyll hee proue it Who is so vaine or rashe who although hee spake these thinges which are true will afirme without any deuine testymony that they are those thinges which the Lorde woulde not they speake C. Moreouer the Spirite is called the perfecte scolmaster of trueth which Christ promised vnto his Apostles But to what end promised he the same but onely that they might deliuere the same wisdome which they had receiued from him That spirite is geuen the which beinge their guid and directour they discharged the office committed vnto them The same spirite had led them into all truethe when
howe they besought Pilate that the bodies might be taken downe it serueth to the confirmation of our faith fyrste because it sheweth that the same was fullfilled in the person of Christe which was foreshewed in the Scrptures secondly bicause it contayneth a misterie of no small weight A. In the meane tyme notwithstanding the Iewes bewraie their hypocrisie when they require that the bodies may be taken downe from the Crosses Deu. 21.23 M. The lawe of Moses commaunded that the body hanged vpon the trée shuld the same day that it was hanged be taken downe buried R. The Iewes very diligently obserue this lawe being made only for ciuility and humanities sake whereas otherwise they transgressed the whole law Who wold not haue iudged these to be holy men Who would haue suspected that they wold haue killed Christ against the law seing them such diligent obseruers of the law Therefore to the end they might religiously obserue their Sabbath they are very carefull for the outward pollution in the meane time not cōsidering how wicked a déed it is to kill an innosent man So a litle before we sawe that they entered not into the iudgement haule least they should defile them selues when as their impietie defiled and polluted the whole Countrey 22. Then came the souldiers brake the legges of the first and of the other which was crucified with him 23. But when they came to Iesus sawe that he was dead alredy they brake not his legges G. Whereas whē they had broken the legs of the two theues they foūd Christ dead and therefore touch not his body we may therin behold an extraordinary worke of Gods prouidence Heathen and prophane men will saye that it commeth naturally to passe that one man dyeth sooner than another but he that shall wey and consider the whole order of the history shal be constrayned to ascribe it to the secrete purpose of God in the iudgement of god that the spedy death of Christ stayed them from breaking his legges 34. But one of the soldiers with a spear thrust him into the syde forthwith came there out bloud and water In that his side was pearsed with a speare by the Souldier it was done to approue his death but god had a further respect as we shall sée anon But very childish is the imagination of the Papistes which haue made of this speare man a Longius fayning the proper name of a man to make the matter more fabulous they say that this Souldier was before blinde and receiuing his sight was conuerted to the faith And therefore they haue canonized him a Saint If such Saintes be their patrones when they pray vnto God what I pray you shal they attayne at any tyme but thei are worthy which leauing christ séeke after dead men to be deceyued and blynded by the Diuell And forthwith came therout bloud water C. Some were deceiued fayning heare a miracle For it is a natural thing for blud when it is congealed and hath lost his redines to be lyke water Therefore this was no miraculous thing that water gushed out of his syde with bloud hee being dead And the purpose of the Euangelist was to declare that his narration was confyrmed by testimonies of Scripture which he afterward addeth and specially that he might put the faithfull in mynd of that which hee sayeth in another place 1. Ihon. 5.6 namelye that Christ came by water and bloud By which words he declareth that Christ brought with him the true satisfaction and the liuely fountaine For remission of sins righteousnes and the puritie of the soule were fygured in the law by these two signes namely by sacrifyces and washinges In sacrifyces bloud satisfyed for sinnes and was the pryce to satisfye the wrath of God Washings were testimonies of true puritie and remedies to pourge away vncleannes and to wash away the spottes of the fleshe But least fayth should stay any more vppon these elementes S. Ihon testifyeth in his Epistle that the fulfilling and fulnesse of both graces is in Christ and heere he giueth vs a visible signe of the same thing To the same ende pertayne those Sacramentes which Christ hath lefte vnto hys Church For in Baptisme the purgation and puritie of the soule which appeareth by newnesse of life is declared And the Supper is a pledge of the satisfaction made But they differ farre from the figures of the olde Lawe bicause they offer Christ as if he were present whome the figures of the Law shewed a farre off Wherfore we may affirme that our Sacraments flowed out of the side of Christ Sacramentes flowed out of Christes side For thē we are truly washed away from our spottes and are renued into a holy life then we are redeemed from death and do liue in the presence of God when Baptisme and the Supper of the Lorde doo leade vs vnto Christes side that from thence we may draw that as from a liuely spring by fayth whiche they do figure and signifie 35. And he that saw it bare recorde and his record is true and he knoweth that he sayth true that ye might beleeue also M. This S. Iohn addeth for the more certentie of the matter shewing that in a cause of Christian fayth we must leane to those things which are certayne and true To the same effect pertayne these words And vve savv his glory Iohn 1.14 as the glory of the only begotten Sonne of the Father And agayne Iohn 3.11 1. Iohn 1.1 2. Pet. 1.16 Ephe. 4.14 1. Ioh. 2.24 That vvhich vve knovv vve speake and vve testifie that vvhich vvee haue seene M. Furthermore in that he bringeth god for a witnesse of those things to be true whiche he writeth saying And he knovveth that he sayth true we haue an example of a Christian teacher He whiche speaketh or teacheth in the Church ought not only to speake but also to testifie and that of suche true and manifest things as he him self nothing doubteth of so that he him selfe may say I know that I speake those things whiche are true A man shall finde diuers which teache the truthe notwithstanding they are vncertayne whether they speake truthe or no bicause they haue not the true and vndoubted meaning of those things which they speake but the letter onely Furthermore we sée to what ende the Euangelist hath written namely to this ende that we might beléeue bicause in him the Scriptures are fulfilled He was not content with his owne fayth but sought also to bring others vnto the same 36. For these things were done that the Scripture should be fulfilled Ye shal not break a bone of him M. The souldiers brake the bones of the théeues whiche were crucified wyth Christ but they left the bones of Christ vntouched bicause bothe God had so appoynted and it was also prefigured in the Passouer C. For this testimonie was taken out of the twelfth chapter of Exodus where Moses intreateth of the Pascall
keepe it he dothe not denie that to bee true whiche the woman had sayde Blessed is the vvombe that bare thee and the pappes that gaue thee sucke but extolleth those whiche heare the worde of God and keepe it C. Therefore Christe heere for this consideration commendeth fayth bicause the same beeing contente with the simple worde of God dependeth not vppon the sence and reason of fleshe and bloud So that he comprehendeth the force and nature of fayth in a briefe definition namely that it standeth not in the present aspecte but pearceth vnto the heauens and beleeueth those thinges whiche are hidden from humayne vnderstanding To this effect pertayne these sentences Fayth is an assurance of things which are hoped for Heb. 11.11 1. Cor. 5.7 and a certenty of things which are not seene Aso VVe walke by fayth not after outvvarde appearaunce The which places signifie that fayth hath his aspecte but yet suche aspecte as stayeth not on the worlde and vppon earthly obiectes If any man obiect and saye that this place is contrarie to that where he pronoūceth those eyes to be blessed which beholde him present We answere Mat. 13.16 That Christ doth not speake there of a corporal aspect only as he doth in this place but of the reuelation which is common to al the godly from the time that he came to be the redéemer of the world He compareth the Apostles with the holy Kings Prophets which were held vnder the obscure shadowes of Moses law But now he saith that the state of the faythfull is blessed bicause more perfecte lighte shineth vnto them yea bicause the substaunce and truthe of figures is offered vnto them Many of the wycked behelde Chryste wyth the eyes of the fleshe at that tyme who notwithstanding were neuer a whit the more blessed but we whiche neuer sawe Christe with oure eyes are made partakers of this blessednes which Christ héere commendeth Blessednesse of those that see not Christ Gal. 3.1 Whervpon it followeth that those eyes are called blessed whiche spiritually consider that in him which is heauenly and diuine For at this day we beholde Christ in the Gospell no lesse than if he were present before vs. M. Therefore let no man say O that I had lyued in the dayes of Christe and had seene with mine eyes those his myracles We beleeue that they are muche more blessed whiche see not than those whiche haue seene 1. Pet. 1.8 C. If therefore wee desire to sée that in Christe whiche maketh vs happie and blessed let vs learne to beleue when we see not Wheras therefore the Papists wrest these words to proue their Transubstantiation it is too friuolous and vayne That wée maye be blessed they cōmaunde vs to beleeue that Christ is in the fourme of breade but the purpose of Christ was nothing lesse than to make our fayth subiect to the inuentions of man the which fayth if it passe neuer so little the boundes of the worde it ceasseth now to be fayth If so be we must beléeue generally all thinges which are not séene then our fayth shall be subiect to all monstruous myracles to all fables and forged lyes Therefore to the ende thys sentence of Christe maye take place we must fyrst of all proue that by the worde of God of the which we do doubte The Papistes bring the worde of God for their Transubstantiation but false expounded and vnaptly alleaged Bv. Let vs therfore kéepe our selues within our prescript boundes and let vs beléeue that Christ is our Lorde our life and our resurrection in that he him selfe is risen agayne from death 30. And many other signs truely did Iesus in the presence of his disciples which are not written in this booke M. When the Euangelist did write these thing many other signes also concerning the Lordes resurrection came vnto hys minde the whiche he might haue put in writing aswell as these but bicause he had alreadie determined with him selfe concerning the quantitie of his booke and was alreadie come to the measure of the same least any man should thinke that he had written all the signes which Christe did after his resurrection that the Lord appeared not passing once or twice to his Disciples to confirme his resurrection he thought good to adde these thinges vnto his Narration C. As if he should say Let no man thinke that he hath heere a full and perfect historie Bv. For the Lorde Iesus did declare by many other Argumentes signes tokens and demonstrations the truth of his resurrectiō and of his diuine power and that so euidently that the disciples might not only vnderstād the same but also might see with their eyes touch with their hāds the Lord Iesus restored to life might beléeue that he was risen agayn frō death But al these things haue I not perticulerly repeated in this my Euangelical work Act. 10.41 not that they wer vnworthy to be remembred but bicause these things were sufficient to the edification of Fayth 31. These things are written that yee might beleeue that Iesus is Christe the sonne of God and that in beleeuing ye might haue life through his name Bv. Here the Euangelist addeth the cause and ende of those thinges whiche he hath hytherto declared to the ende the Reader mighte knowe how to profite in reading these things saying That yee might beleeue that this Iesus of whom I testifie that he is risen agayne who by so many signes declare to his disciples after his death that he is risen to life is Christe the sonne of God that is to say that Messias only begottē sonne of God whome the father acording to the Scriptures sente into this worlde to bee a sauiour and Mediator C. Therefore by these words he geueth vs to vnderstande that he hath put in writing so muche as is sufficiente to satisfye vs because the same is sufficient inoughe for the confyrmation of oure fayth For he mynded to preuente the vayne curiositie of men whiche is seldome or neuer satisfied Also Sainct Iohn was not ignoraunt what the other Euangelistes hadde written But seeing hee intendeth nothing lesse than to abolishe their writings he dothe not sepadate their Narration from hys saying that this is the ende of the Scriptures that we might beléeue that Iesus is the sonne of God C. Notwithstanding it séemeth absurde that fayth should be grounded vpon myracles which ought to be wholly tyed to the promises of God and of his worde Answere Myracles are appoynted héere to serue for no other vse than to be helpes and stayes of fayth For they serue to prepare mens mindes that they may geue more reuerence vnto the worde of God Myracles confirm our fayth R. Therefore myracles doo confyrme a mans fayth but they geue not fayth For they which beléeue not by the worde bot myracles do fall away in time of temptation That Iesus is Christ Bv. That is to saye the Messias promised in the Lawe and in the
Prophets perfecte God and perfecte man the mediator of God and men the highe Legate of the father the onely author of perfect felicitie Bv. Who by hys death hathe put away death and by his resurrection hath restored to lyfe The Sonne of God Bicause among men there was none founde méete to bring suche notable matters to passe as to reconcile vs to the father to make satisfaction for sinnes to destroy death to ouerthrowe the kingdome of Sathan and to bring vnto vs true righteousnesse and saluation therefore God sente and gaue vnto vs his onely begotten sonne A. For all are gone out of the way all are beoome vnprofitable Psal 14.3 Rom. 3.12 there is none that dothe good no not one C. Moreouer seeing the name of sonne dothe belong vnto Christe onely it followeth that he is not a sonne by adoption but by nature Wherefore in this name the eternall Diuinitie of Christe is conteyned M. Reade more heereof in our Annotations vpon the .16 verse of the .16 chapter of Matthew And that in beleeuing yee might haue life Bv. Now Sainct Iohn addeth the fruite of fayth to restrayne the desire of men least they should desire to knowe more than were sufficient to obteyne lyfe For what wickednesse were this not to be contented with eternall saluation and to séeke to passe the boundes of the heauenly kingdome M. The ende of the Scriptures concerning Iesus is Faythe in Christe the sonne of God and the ende of faith in Christ is euerlasting life Bv. For bothe the Prophetes and the rest of the Apostles also sayde Haba 2.4 Rom. 1.17 Gal. 3.11 1. Pet. 1.9 that the iuste man shall lyue by fayth Concerning our restoring to lyfe by Christ reade our Annotations vpon the third chapter before the 16. verse Through his name Bv. He addeth this to declare that we haue lyfe by the merites and vertue of Chryste For in shewing that oure righteousnesse commeth hy the grace of Chryste hée excludeth all mans merites M. Therefore wée haue lyfe by the name of Christ that is to say through Christ for Christ in Christ to the glory of Christe bycause we are Christes and doo apperteine to his name if so be we beléeue in him For we are geuen vnto hym of the Father A. Also there are many places of Scripture which testify that we haue life gyuen vnto vs by the name of Christ Iesus onely Act. 4.12 Act. 10.43 1. Ihon. 2.12 Such are these whiche I haue coted in the margent The xxj Chapter 1 Afterwarde did Iesus shewe hym selfe agayne to hys disciples at the sea of Tyberias and on thys wise shewed he hym selfe Bv. SOme thinke that thys chapter was not added by Iohn but by some other bycause Sainct Iohn cōcludeth his historie in the ende of the twenty chapter But they see not that in the twentith chapter those argumentes onely are spoken of by whiche the resurrection of the Lorde was manifested at Hierusalem that in this one twentith chapter those thinges are named Mat. 26.32 by which he approued the truth of his resurrection in Galile Therfore of the twentith chapter he concludeth the narratiō of those signes which were shewed at Hierusalem But bicause the Lorde had specially promised that streight after his Resurrcection he would go into Galile and there shewed him selfe alyue againe vnto his disciples S. Ihon lest he mighte séeme to omitte any thing which appertayned to a full and perfecte history hath in this chapter added the reuelation of the Resurrection made in Galile M. But when this apparition was made we cannot sertaynely tell for that the Euangeliste speaketh not of any time It is moste sertayne that the Apostles according to the commaundement of the Lorde lefte Hierusalem and came to Galile after the eight daye of his resurrectiō Wherin we haue to note the dilligence of Christ who sought to cōfyrme his disciples in the faith of the Resurrection Yf so be he had sought onely to haue made them beleeue his resurrection he had done that oute of hand the fyrst day of the same neither was it néede full to vse many signes and apparitions for that cause but bycause it was not sufficiente once onely too knowe the truth of the resurrection excepte they did percist in the knowledge and faith of the same by inuincible constancie it was necessarie too instructe and confyrme them by many signes by the space of forty dayes So also wee haue néede to be strengthned in the knowledge of that truth whiche we haue once receyued Therefore Christe hathe so ordered hys Church that we might not onely be illumined but also confirmed euen to the end of the world by the worde by Sacramēts and by the often operations of the holy Ghost 2. There were together Simon Peter and Thomas whiche is called Didimus c. C. Saynct Iohn declareth that Christ apeared to seuen of his disciples amongst whome he reckeneth Thomas not for estimations sake so muche as that we might the sooner beléeue by his testimony M. Simon Peter was of Bethsaida a citie of Galile bordering vppon the Sea which in other places is called the lake of Genazareth but here the Sea of Tiberias This Peter the rest S. Iohn nameth as witneses to proue the truthe sertainety of the resurrection of Christ 3. Symon Peter sayth vnto them I go a fishing They say vnto him we also will go with thee They went their way entered into a ship immediatly and that night caught they nothing Bv. Here fyrst is set downe the occasion by which the manifestation was made For when Symon Peter was come into hys owne countrey with his disciples least hée should be idle and liue vpon other mens cost and charge went a fyshing and tooke with him the rest of his disciples C. And this trauayle of Peter in fyshing oughte not to be iudged vnséemely vnméete for his office He was only ordayned an Apostle by breathing as yet as we haue sayde before in the twentie chapter but he ceased for a little while vntil he were endued with new power For he was not as yet commaunded to go forth to execute the office of teaching but was only admonished of his calling to come that he and the rest might know that they were not chosen frō the beginning in vayne In the meane tyme they do that which they were accustomed to do and which became priuate men vntill such tyme as they were called of the lord to do other busines The Apostle Paule euen in the middest of his race of preaching got his liuing with his hāds but he had another consideration For so the time gaue hym leaue least handy labors might drawe him away from teaching But Peter and his fellowes bicause they were frée from al publique function gaue them selues wholly vnto fishing Bv. Therfore herein labour is commended to vs all and idlenes condemned And that night caught they nothing M. In that they tooke nothing it
to beare witnesse of the incredulity and impietye of the Israelites but this Iohn came to testifie of the light Christ that is to saye he came to this ende that he might shewe the rysing of this light and might be the foreronner and setter foorth of the same to the people of Israel For him whome the Prophetes foreshewed shoulde come Iohn the Baptist pointed out with the finger That al men through him might beleeue M. He sayth not simply That al men might beleue but he addeth throw him that is to say that all men being moued by the aucthority of Iohn and beléeuing his testimonye might knowe this light and imbrace the same It was necessary therefore that such a witnesse shoulde be sente as the Israelites might geue credite vnto For this cause he was so indued with the grace of GOD that he made all men to beholde him He was sayeth our Sauiour Christ speaking of Iohn Ihon. 5 Math. 3 Math. 11 Mat. 1 Luk. 1 A burning and shyning light For all Ierusalem went out to him He neyther eate breade nor dranke Wine His meate was Locustes and wilde Honye his apparell of Camelles héere and a Girdle of a Skinne about his Loines Hée was indued with the spirite and power of Helias He called all men with seuerity to repentance sparing neither the hie Priests Scribes Luke 3 nor Pharisees whome he called generation of Vipers He dealt seuerelye with Herode the King Math. 14. as we maye reade in Mathewe Therefore the testimonie of Iohn tendeth to this ende which hée beareth of Christ that we beléeue in him Fayth is that by the which we behold this light know the same and imbrace it By this grace was set foorth to the worlde not onelie the testimonye which Iohn bare concerning Christ but also the testimony of all the Apostles and Euangelistes both by voyce and writing And therfore it is sayde in the ende of this Gospell These thinges are written that yee might beleeue that Iesu is the son of god But what is the profite of this fayth The profit saith he of this fayth is that yée beléeuing might haue life through his name Moreouer the grace of this light 1. Tim. 2 must be set before all men for God woulde haue all men to bée saued and to come to the knowledge of the the truth Also it is sad Luke 3 Preache ye the Gospell to euerye creature c. B. Wherevppon Saint Iohn Baptist Preached the Gospell to the Souldiours and Publicans 8. He was not that light but was sent to beare witnesse of the light He was not that light B. By this newe Preaching of the Kingdome of Heauen many thought that this Iohn was the same light of the world which was commonly talked of the same word also by which al things were made But the Euangelist sayth he was not the same light M. For wée reade that he had so great aucthoritye a-among the Israelites that they sayd among them selues Is not this Christ Least therefore his excéeding brightnesse shoulde obscure the glory of Christ Luke 3 the Euangelist teacheth that he was not the light M. He was the light truelye but not the same light whereof it is here spoken which is the light of men the well of all light the woorde and the Sonne of God The Apostles also are called the light of the world Math. 5 And Paul calleth the beléeuing in Christ the light Yee were sometimes saith he Darknesse but now are ye light in the Lord Ephe. 5. But they are so called in another maner of respect C. For all the Godlye are called light in the Lorde because they being lightened with his spirite do not onelye see to them selues but also do direct others by theyr example into the waye of saluation The Apostles also are specially called the light because they preferre the light of the Gospell which driueth awaye the darkenesse of the worlde But the Euangelist here intreateth of the onely and euerlasting wel of light M. Iohn therfore was a light but he was set on fire and illuminated by this light For as the mountaine in the morning before the Sunne appeareth vnto men is lightened with his beames euen so are all the Saintes of God light in the Lorde of whom they are illuminated R. Wherefore this place putteth a difference not only betweene Christ and Iohn but also betwéene Christ and al the Saints Patriarks Prophets Apostles and Martyrs For neither Iohn nor any other of all the Saintes were the true light but were onelye proclaimers and setters forth of the true light M. Let vs therefore hereby learne to estéeme of the Saintes as they are made and appointed of GOD and no otherwise But was sent to beare witnesse of the light A. Iohn therefore repeateth this againe to shew what men ought to iudge of them which being sent of God preach the word vnto the world Least we attribute any thing of that vnto them which pertaineth onelye to the Sonne of God M. For great is the wilfull folly of the world in this point Eyther it reiecteth altogether the witnesses of Christ and despiseth them or else it geueth reuerence and honoureth them aboue Christ The Iewes at the first receyued Iohn for the Messias Christ him selfe which was not Christ yet they receyued not the testimony which he bare vnto Christ Euen so the Corinthians litle or nothing at all regarded Paul that singular Preacher of the kingdome of Christ but they made more of the false Apostles than appertayned to the Mynisters of of Christ 1. Cor. 4 insomuch that the Apostle was faine to shewe them what they ought to thinke of the Ministers of Christ and what not And we our selues haue had experience what great estimation the worlde hath had and yet hath of dead Saintes and of the Byshops of Rome and others and howe litle it regardeth the true Ministers of Christ 9. He was the true light lightening euerye man that commeth into the worlde Hee was the true light C. The true light is not here opposed or compared to the false light but the Euangelist here goeth about to put a difference betwéene our sauiour Christ and al other least that any man should thinke that he is euen the same light no better than the which angels men are said to be But this is the difference that whatsoeuer is bright and shining in Heauen and in earth it borroweth his brightnesse from another But Christ is light of him selfe and shining by him selfe and lightening with his brightnesse the whole worlde insomuche that there is no other cause or Originall of brightnesse but hee Hée called therefore that the true light to whose nature it is proper to shine M. Therefore this is the first note by the whiche Christ is discerned from Iohn and from all other Apostles For Iohn and the Apostles were light as it is sayde before but not the true light that is to
of earthlye thinges and can desyre nothing but that which is against GOD. But Christ is here set before vs as the onely reméedy against that mortal sting of the Serpent Who is therefore called the Serpent because hée is like vnto sinfull men Heb. 7.26 And hée is compared to a Serpent of Brasse because he is pure and cleansed from all filthinesse of sinne Holye Innocent and vndefiled 1. Pet. 2.7 Also hée is called the Brasen Serpent because hée is fyrme and a sure Rocke of defence for all such as put their trust in him 15. That all that beleeue in him should not perishe but haue life euerlasting M. Thus the trueth agréeth with the figure The Brasen Serpent was not exalted without cause neyther for it selfe but for the healing of those which otherwise had béene but dead Euen so Christ is exalted by the Preaching of the Gospell Ephe. 2.3 that wée which are borne by nature the Children of wrathe might bée cured so that wee beholde him whiche is the aucthour and finisher of our Faith Heb 12.2 Wherevppon also it is sayde that hée hath cleansed and puryfied his Churche Ephe. 5.26 in the woorde of life For as they which behelde the Serpent lifted vppe were healed from perishing and restoored to lyfe euen so they whiche beléeue in Christ Preached shall not perishe but haue eternall life M. The Brasen Serpent was a remeedye onelye against corporall and temporall death but Christ is a remeedye against eternal and spirituall death C. This certainelye is a notable report of Faith Faith deliuereth froÌ„ eternal destruction that it is sayde to deliuer vs from euerlasting death and destruction For Christ went plainelye about to expresse and declare that although we séeme to bée borne to death yet notwithstanding we haue most certaine deliueraunce from the same offered to vs through faith in him And thus death Our meriâ—s obtaine not eternal life which otherwise hangeth ouer vs is not to bée feared Furthermore if eternall life bée obtayned by faith where are then our merites where are our workes Who can attaine to righteousnes by his workes to euerlasting life by his merites C. Also Christ vseth the generall worde All bothe to call all men to the participation of life and also to cutte of all excuse from vnbeléeuers M. Therefore Christ Iesus is readye to bestowe eternall life vppon all those that beléeue in him without respect of personnes for louinglye hée calleth all vnto him Bv. Olde men Yong men Women Learned Vnlearned Poore Rich Iewes and Gentiles and to bée short he calleth all kinde of menne which Laboure and are Laden with the heauye burthen of sinne that hée maye refreshe them and indewe them with euerlasting life C. Notwithstanding let vs here note and consider that life is so generallye promised to all men that beléeue in Christ Mat 11.23 that yet faith is the condition annexed to the promise which faith appertayneth not to all For Christ is exhibited and offered vnto all notwithstanding 2. Thess 3. GOD openeth the eyes of the elect onelye that they maye séeke him by faith 16. For so GOD loued the worlde that hee gaue his onelye begotten Sonne that all that beleeue in him shoulde not perish but haue euerlasting life R. Our Sauiour Christ goeth on still in the former disputation still more plainely opening and declaring that righteousnesse commeth not by the Law but by the behoulding of the Serpent that is to saye by fayth in Christ and therewithall sheweth the first cause and principall originall of our saluation No peace of Conscience without Gods loue and that because wée shoulde not be least in doubt For our myndes haue no peaceable rest or quietnesse in the which they may staie them selues vntill we come to the frée loue of God Therfore as the whole substance of our saluation consisteth in no other then in Christ so we must sée wherby Christ is vnited vnto vs why he is offered to vs to be our sauiour Loue in God and faith in vs bringet 〈◊〉 vs life eternal Both these thinges are beare distinctly put downe vnto vs the first is a liuely faith in Christ The second is the loue of God by which he so loued the worlde that hée sent life to the same by his onely Sonne to saue mankinde from destruction And this order is diligently to be noted For when the originall of our saluation commeth in question by and by according to our naturall ambition burst foorth diuelish imaginations of our owne merites Wée faine that God is therefore mercifull because hée hath respect to none but those whome hée iudgeth worthy Mercy of God maketh mans merites frustrate But the Scripture doth euery where extoll his méere and simple mercie which cleane abolisheth all merites And this is the verye meaning of our Sauiour in these wordes when hée appoynteth the cause in Gods mercye M. Therefore the loue of God with the which hée hath loued the world hath so determined that the worlde shoulde be saued by the sending of the Sonne And our Sauiour doth slightlye passe ouer this loue but doth dilligentlye amplyfie and inculcate the same when hée maketh mention of the sending of the onelye begotten sonne of god who was giuen vnto vs as a most certaine and vndoubted pledge of his fatherly loue towarde vs. R. Whereof then commeth saluation whereof commeth iustification whereof commeth the hope of eternall lyfe Come these from the worthinesse or merites of men God forbidde but they haue their originall of the loue of God For wée had alwayes aboade so much as wée coulde in our sinnes in death and in hell except God of his entire loue with the whiche hée loued vs being as yet miserable sinners had not giuen his onelye begotten sonne for vs. Herevppon the Apostle sayth In this is loue not that wee loued him for the fleshe is vtterlye voyde of the knowledge of God but because hee loued vs first 1. Ioh 4.10 and sent his Sonne to be the propitiation for our sinnes And the Apostle Paule sayth Rom. 5.8 GOD commendeth or declareth his loue towarde vs in that when as yet wee were miserable sinners Christ died for vs. Sinne bringeth with it death C. Without all doubt where sinne raigneth wée shall finde nothing but the wrath of God which bringeth with it death Therefore it is onlye mercye which reconcyleth vs vnto God that therewithall we might be restored vnto lyfe If any man demaund in whome this loue is founded The Apostle Paule aunswereth Ephe. 1.5 That it is founded in the purpose of his will Notwithstanding this manner of speache séemeth to be contrarye to manye testimonies of Scriptures which place the first and principall foundation of Gods loue towarde vs in Christ and doe shew that without him wée are displeasing and hatefull vnto GOD. But wée must remember that the hydden and secret loue with the which God hath
from heauen Christ therfore will be acknowledged in his Ministers but yet so that hée will be Lorde alone as for the Ministers of GOD they are contented to bee in the order of Seruants specially when comparison is made béetwéene Christ and them He that commeth from heauen is aboue all M. Hée repeateth this sentence first of all to inculcate and imprint the same in the mindes of his Disciples that they might submitte themselues to Christ alone which boath came from heauen and also is aboue al and that they should not depende vpon him who himselfe is subiect to another whome hée knewe to bée preferred before all men by God the Father Secondly to the ende he might the more conuenientlye adioyne and bring in that whiche remaineth vnspoken 32. And what hee hath seene and heard that hee testifieth and no man receyueth his testimonie CHR. Because these by corporal scences of hearing and séeing wée knowe all things certainely and thinke our selues worthie to be beléeued when wée haue séene and hearde as suche that neyther faine nor tell lyes therefore to confirme the matter Saint Iohn saith that Christ testifieth that which hee hath both seene and hearde C. For to the ende his Disciples might obey Christ hée commendeth the Doctrine of Christ by the certainetie of the same because hée vttereth nothing but that which hée hath receyued from the Father B. Therefore Christ teacheth those thinges which are most certaine and approoued true Ioh. 1.18 séeing hée is in the bosome of GOD and the wisdome of the Father M. and hée sayth not Hée speaketh that which hée hath séene and hearde But he testifieth to admonishe them that Christ is not onelye a teacher of Gods trueth but also a moste assured witnesse of all thinges A. For hée sayth Ioh. 8.26 VVhat thinges I haue hearde of him I declare in the worlde And in an other place hee sayth Iohn 15.15 I haue shewed vnto you al things that I haue hearde of my father M. Therefore by this place wée maye note what prerogatiue Christ had aboue Iohn and aboue all other teachers because he coulde and doth by his holy spirite teache the mindes of men as well as by words How many soeuer in this life teache deuine and heauenly thinges howe holye soeuer they be yet notwithstanding they cannot testifie of those things which they teache that they haue séene them in heauen though they be true whiche they speake For those thinges whiche they haue receyued they haue not receyued by knowledge or by fight in heauen but eyther by the reuelation of the holy ghost or else by Fayth in Godes worde but Christ coulde testifie in this worlde those thinges which hée had both hearde and séene And no man receyueth his testimonye Bv. Saint Iohn here doth reproue not onelye the vnbeléefe of his Disciples but also the incredulitie of other of the Iewes who withstoode the Doctrine of Christ notwithstanding that it was most true Iohn 3.11 M. So Christ sayde to Nicodemus VVee speake that wee knowe and testifie that wee haue seene and yee receyue not our witnesse Where hée reprooueth the blindenesse of the Iewes euen as Iohn doth here their incredulity The which notwithstanding is not so to be vnderstoode as though no man receyued the testimonie of Christ séeing the Apostles and diuers others receiued and beléeued the same but hée meaneth that a verye fewe in comparison haue receyued and beléeued it C. For if we compare the beléeuers with the huge multitude of the wicked they will appeare nothing And to receyue the testimonie of Christ is stedfastlye to beléeue in him and to imbrace his worde with thankesgeuing as the most assured testimonye of Gods will This is done but of verye fewe also at this daye For the credite geuen to this Heauenly Doctrine is euen now as litle as it was then He sayeth not And no man heareth his testimony But No man receyueth his testimony For there haue béene alwayes manye hearers thereof But there haue béene fewe receyuers of the same founde A. So this place maye bée expounded euen as that which wée heard before He came into his owne Iohn 1.11 and his owne receyued him not 33. Hee that hath receyued his testimonye hath set to his seale that God is true M. From this verse to the ende of the Chapter Iohn the Baptist noteth twoo thinges Fyrst what prayse and profite hée shall receyue whiche receyueth the Testimonye of Christe Secondlye what hurt shall happen vnto him which receyueth not the same He which receiueth his testimonye hath put to his seale R. That is to saye Hée which beléeueth his woorde hath put to his seale or approueth by his fayth and confession that God is true and kéepeth his promises or else receyueth the testimonye in his hart that those thinges which Christ speaketh are the very woordes of GOD. And this testimony is the holy Ghost certifying and confirming our consciences as a seale that this is the Sonne of GOD in déede and that his woorde Ioh. 15 2â— is the worde of GOD in déede Herevpon Christ sayth VVhen the comforter commeth which is the spirite of trueth hee shall beare witnesse of mee 2. Cor. 1.22 And the Apostle sayth VVhich hath sealed vs and hath geuen the earnest of the spirite into our hartes Epheâ— Also in an other place After yee beleeued yee were sealed with the holy spirite of promise which is the pledge of our inheritaunce C. Saint Iohn also here preuenteth and méeteth by the waye with an offence or stumbling blocke which might tourne many from the fayth and might hinder or at least stop their swiftnesse in their race For the greatest part hangeth to much vpon the iudgement of men and déemeth and iudgeth of the gospell after the contempt of the worlde at the least when it séeth the same in some places to be reiected hauing before conceyued this preiudice it is the more hard and slowe to beléeue Here therefore the man of GOD exhorteth and encourageth the godly boldelye to embrace the doctrine of the Gospell as if hée shoulde haue sayde There is no cause why the Godlye shoulde be ashamed or gréeued at the smalenesse of their number God the aucthor of our fayth is more than al the worlde beside to giue testimonie to the truth séeing that God is the Aucthor of theyr Fayth who himselfe alone is all in al and therfore all sufficient and to be preferred before multitudes Therefore although the whole worlde doe withstande the faith yet notwithstanding this ought not to kéepe good men from the obedience and seruice of GOD. They haue also wherevpon to rest and staye themselues séeing they knowe that to beléeue the Gospell is nothing else than to beléeue thâ— Oracles of GOD. In the meane time wée gather that this is proper to fayth to rest and stay it selfe vpon God Faith staâ—eth it selfe vpon Goâ— and to be grounded and established by his worde
which he sawe to bée wrought by Christ for he saw him to be suche a one as healed all men that were sicke but in that hée prayeth him to goe downe to Capernaum it belongeth to imbecillity a Childishe faith as though Christ coulde not restore to health by his worde onelye or by the breath of his mouth Such weakenesse of fayth wée maye beholde in another place in the Disciples of Christ For when the Shippe was ouerwhelmed with Waues they beléeued that Christ was able to saue them but not except hée were awake for hée slepte and they awooke him Math. 8. saying Lorde saue vs wee perishe C. This man therefore had conceyued no other thing than that hée was a Prophete sent of GOD with this commaundement and commission that hée should proue and declare him selfe to bée the seruaunt of GOD by shewing myracles M. Hee requesteth that Christ would goe downe with him and heale his Sonne 2. King 5.11 So Naaman the Syrian trusted that Elyzeus woulde haue come downe to him and haue touched the place of the Leprosie with his hande and standing woulde haue called on the name of his GOD Christ imagined of the people to be but a Prophete Math. 16.14 Math. 22.46 and so haue healed him And this Fayth whiche imagined Christ to bée a certayne Prophete in the beginning was in many men as maye appeare by the aunswere whiche Peter made vnto Christ This also was the first opinion that the Woman of Samaria had conceyued of Christ the which notwithstanding the Lord contempned not but so increased the same that not onely shée but also many of her Cityzens knewe him to bée Christ the Sauiour of the world Euen so here hée whiche doeth not quenche the smoking Flaxe Esai 42.3 Mat. 12.20 enlargeth and helpeth the Rulers faith 48. Then sayd Iesus vnto him Except ye see sygnes and wonders ye wyll not beleeue M. In that the Lorde here vseth the plurall number saying Except ye see signes and wonders ye wyll not beleeue C. hée séemeth generallye to reprehend all the Iewes because they were to desirous of Myracles M. As if hée should saye Howe long are ye so harde harted to beleeue the trueth and by a true faith to embrace the kingdome of GOD which is Preached vnto you that yée wyll not beleeue at all except ye bée constrayned thereunto by signes and wonders Theyr fayth and trust is acceptaple vnto mee which beleeue my bare worde confirmed by no Myracles you beleeue not mée except ye sée signes and wonders M. All they haue this disease of distrust whiche followe the iudgement and wisedome of humane reason rather than the Oracles of God For such is humane reason that except it bée conuinced by euident signes and perswaded by vndoubted argumentes it wyll not beléeue And this is the very same which Paul sayeth The thinges that belong vnto God i. Cor. 2.14 seeme foolishe to worldlye wisedome and are not vnderstoode Wherevppon the Apostle exhorteth vs to become fooles that is to saye beléeuers to vnderstande them For except they bée beléeued they shall not bée vnderstoode But with this disease were both Iewes and Gentiles infected Concerning the Iewes this place speaketh and also the thyrtye and nine verse of the twelfth of Mathew Concerning both Iewes and Gentiles the Apostle sayth The Iewes require signes and the Greekes wisedome i. Cor. 1.21 that is to saye both are distrustfull and beléeue not the woord of GOD in the cause of the kingdome of GOD where fayth is requyred requyring certayne perswations of signes and argumentes C. But howe commeth it to passe that Christe is so sharpe nowe who was wonte gentlye to receyue others which desyred Myracles as wée maye reade here and there of diuers blinde and lame personnes Hée had then verylye some certaine reason which is hydde from vs why he dealt more seuerelye with this man than he was wont to doe with others And peraduenture hée had not so muche respect vnto this man as hée had to the whole Nation He sawe that his Doctrine was litle estéemed and not onely neglected but vtterlye despised all men depending vpon Myracles and being rather amased than wondering at them Incredulitye a detestable vice Therefore that wicked contempte of Gods worde which commonly raigned in them caused him to make this complaint M. For moste detestable is this vice incredulitye by which men refuse to beléeue the worde of God except they bée dryuen therevnto by signes Verye true it is that some of the Fathers in old tyme haue wished a confyrmation by signes least they shoulde doubte of the trueth of the promises we sée also that GOD was not offended with theyr desyres as we maye reade of Gedeon Iudg. 6.7 Esa 38.22 of Ezechias and of others C. But Christ noteth here a farre greater wickednesse For so the Iewes depended vpon Myracles that they had no regarde vnto the worde of God So that all theyr Religion all theyr knowledge of God and all theyr Godlinesse was in myracles R. But that is no true fayth which is conceyued eyther of myracles of signes or wonders For myracles are onely seales and witnesses Therefore they doe not make him which is vnbeléeuing a true beléeuer but they doe confyrme him which is fyrst a beléeuer in his fayth C. They therefore at this daye greatlye offend which crye saying Let vs first sée miracles and then wée wyll geue eare to this Doctrine as though the truth of Christ ought to bée so base in our eyes vnlesse it haue some other stay But although god should heape vppon them an innumerable sort of myracles yet notwithstanding they lye when they saye they wyll beleeue Exod. 5. Ioh. 12.37 There woulde aryse a certaine externall admiration but there woulde followe neuer a whit the more attencion to Doctrine The which wée may plainely behold in Pharao and in the Iewes For the woorde of the Lorde abydeth for euer If they wyll not heare Moyses and the Prophetes Luk. 16.31 neyther wyll they beleeue though one should ryse againe from the dead It is no maruayle therefore if the Lorde doe first of all séeke to cure the diseased Father with distrust before hée restore his Sonne to health For they are more daungerous sicke which are sicke in mynde and ought rather to bée healed then they which are sicke in bodye A. Christ therefore doeth the office in déede of a Byshop of a Pastor and of the Sheepheard of our Soules 49. The Ruler sayeth vnto him Syr come downe or euer that my Sonne dye Because this Ruler was whollye occupyed in minde to delyuer his Sonne from perryll of death hée aunswereth nothing but rather vrgeth the Lorde to make haste before his Sonne geue vp his soule Fatherlye care and affection M. We sée therefore in him first an Image of the affection of Fathers towarde theyr Children by which euerye Father naturallye desyreth the sauing health of his Children the
God onely Howe can ye beleeue Bv. Here he openeth the originall and cause of theyr vnbeléefe C. Because it might séeme very harde that they which were domesticall Disciples of the Lawe and the Prophetes from theyr Childhoode should bée condemned of such grosse Ignoraunce and appointed to bée enemies of the trueth naye it might séeme a thing incredible Christ sheweth what dyd hinder them from beléeuing namely Ambicion which possesseth their whole minde For properly he speaketh vnto the Priests and Scribes who swelling with Pride coulde not submit them selues vnto God B. They which beléeue giue all glory vnto God for they séeke for all thinges at his hande The which thing they can not doe which séeke and receyue glorye of men For they séeme to be somewhat Vaine glorious mindes are voyde of faith and attribute much vnto them selues And this is a notable place teaching all men that the gate of Faith is shutte vp against those whose mindes are desirous of terrene and vaineglorye For it must néedes be that he which wyll be some body in the worlde must bée a vacabonde and ronne awaye from God But a man commeth to the obedience of heauenlye doctrine when he thinketh that he ought to séeke all his life tyme to bée in the loue and fauoour of God A. Herevppon it is sayde Iames. 4. Hee which wyll be a friende of this worlde is an enemye to God If any man loue the worlde 1. Ioh. 2.15 the loue of the Father is not in him M. Christ doth not in this place condempne Ciuill honestye when one man honoureth another but he speaketh against suche as are vaine glorious and séeke after honour The Apostles commaundeth the faithfull to goe one before another in honour Also Peter sayth Rom. 12.10 Honour all men 1. Pe. 2.17 But there is difference betwéene honouring of other men and séeking to bée honoured of other men For the fyrst belongeth to Christian faith the other not so Question But howe doth these wordes agrée with those which the Euangelist hath in that which followeth where he saith Neuerthelesse Ioh. 12.24 among the Rulers many beleeued on him but because of the Pharisees they dyd not confesse him least they should bee excommunicate For they loued the prayse of men more than the prayse of God Wée aunswere that there are twoo kindes of fayth Aunsvvere Faith of two kinds the first is that which commeth by Miracles or by a manifest declaration of the trueth the other is that whiche commeth by hearing the worde of God through the grace of the holy ghost Concerning these thinges reade that whiche goeth before in the ende of the seconde Chapter Verse 23. Faith that commeth by hearing iustifyeth The first kinde of faith doeth not iustifye the heartes but the latter kinde doeth both iustify and also bring lyfe Concerning the first of these the Euangelist speaketh but of the latter faith the Lorde speaketh here the whiche Fayth they can not haue which séeke moore the prayse of menne than they doe the glorye of GOD. For this Fayth as it beléeueth so it bothe speaketh and lyueth I beléeued sayeth the Prophete and therefore I spake A. Hée therefore which wylbe a true Disciple of Christ must of necessitye both heare and followe the Apostle which speaketh thus 1. Cor. 3.18 Let no man deceyue him selfe If any man among you seeme to him selfe to bee wyse in this worlde let him bee a foole that hee maye bee wyse Galat. 6.3 And in another place If any man seeme in his owne eyes to bee somewhat when in deede he is nothing he deceyueth his owne minde To bée short if so bée we wyll bée capable of Diuine and Heauenlye wisedome i. Cor. 14.10 wée must be litle children not in vnderstanding but in mallice because God hath hidden his secréete misteryes from the wise and prudent of this world and hath reuealed them to Babes Mat. 11.24 For where Ambicion is there can not bée Faith 45. Doe not thinke that I wyll accuse you to my Father there is one that accuseth you euen Moyses in whome ye trust Do not thinke that I wyll accuse you Bv. Hée concludeth his demonstration with a commination or threatening the which hée prosecuteth in fewe wordes but yet most effectuall threatning to the Iewes eternall dampnation if so bée they goe forewarde in their vnbeléefe and hardnesse of heart Threatning ought to be vsed when gētle admonition wyll not serue C. For towarde the obstinate and stubborne this waye must bée vsed when Doctrine and friendlye admonitions wyll not preuaile There are very fewe which openlye deryde GOD but there are verye many which being sworne enemyes vnto GOD doe dallye and trifle with him in theyr heartes fayning to them selues that hée is mercifull and fauourable to them Euen so at this day Gods enemies which wickedly treade the Doctryne of Christe vnder theyr féete are notwithstanding as proude as if they were Gods dere friendes For who can perswade the Papistes that there is Christianisme any where but amongst them Such were the Scribes with whom our sauiour Christ disputed here When they were notable contemners of the lawe yet they greatly bragged of Moises insomuch that they did not let to holde him out against Christ as a buckeler If hée had threatned them that hée him selfe woulde haue béene to them a heauye and an intollerable enemye hée knewe that they woulde haue contempned it Therefore hée sayeth that Moyses wyll accuse them the which they much more estéemed than the other For because they litle regarded the Doctrine of Christ and affirmed that they obserued the discipline of Moises saying VVe are Moyses Disciples Iohn 9 2◠wee knowe that God spake to Moyses But as for this fellowe wee wote not whence he is necessarilye nowe he affirmeth that Moyses of whome they boasted was of them despysed also and that they néeded no other accusar for that all other holding theyr peace the lawe of Moyses was suffficient to condemne all the Iewes which beléeued not in him Bv. But neuerthelesse wée must not here imagine a grose manner of accusation by which Moyses nowe being in eternall blisse shoulde be vexed For because the Iewes did not beléeue their Moyses testifiyng of Christ and threatening euerlasting destruction to them which beléeued not Christ they are sayd to be accused of Moyses whose owne conciences doe accuse them C. For Christ hadde no other respect than that he might quayle the trust of hipocrites which falsely gloried in the reuerence of Moyses Euen as if a man at this daye shoulde saye vnto the Papistes that they shoulde haue no greater enimies vnto them than the holye Fathers of the Churche whome so falsely they haue alleaged M. So it maye be sayde to those which falsely bragge of the Apostle Peter and of his aucthoritie that they shal haue Peter whose doctrine they little regarde a bytter accuser before God A. And to be
B. The Lorde who knewe that there was in this multitude his elect whiche hearde him with fruite and that the Gospell must be openlye preached to others also that they might haue no excuse being nothing at all dismayde with their wickednesse rashenesse and disdaine which deryed him began openlye to tell them boath who was this celestiall breade in déede and also howe they might attayne the same C. Fyrst of all hee teacheth that they haue before their face that breade which mockingly they required secondelye hée reprehendeth them But hée beginneth with doctrine that he might declare them to be conuinced of the greater ingratitude M. Hée might haue sayde I am the Sauiour and the quickener but there is more consolation swéetenesse contayned in this that hée calleth hymselfe the breade of lyfe For first of all what other vse is there of breade than to féede and nourishe Euen so verelye the Sonne of God descended to vs from heauen for no other cause than that hée might be to vs meate and lyfe furthermore how precious bread is to the hungary how gréedely the same is sought experience teacheth Euenso how gréedely this breade of lyfe Christ ought to be sought for of vs it is declared by this metaphore of the breade the whiche figure to teache the rude and ignoraunte is more apt and méete than simple and playne speache Howbeit wee must noate Breade doth not giue life that by this worde breade the quickening power of Christ is not to be expressed as wée féele the same for breade doth not giue lyfe but doth onely nourish and preserue the same in that state in the which it is But by the benifite and goodnesse of Christ wée doe not onely retayne lyfe but haue also the beginning of lyfe Wherefore this similitude is improper in some parte But there is no absurditye at all in this because Christ frameth his Oration and talke by the circomstaunce of that which he spake before He that commeth to me M. Now he sheweth how this breade may be taken to bring lyfe and defineth the manner of eating whiche is when wée receyue the same by fayth For it doth nothing at all profite the vnbeléeuing that Christ is the breade of lyfe because they alwayes abyde empty but Christ is then made our breade when wée come hungerye vnto him that hée may fyll vs. B. To come vnto Christ is to receyue him for our Sauiour and to consecrate our selues wholy vnto him To whome soeuer it is gyuen to doe this hée shall not hunger that is to saye hée shall want no good thing The very same also hee now speaketh by another allegory And he that beleeueth on me In lyke maner to beléeue in Christ is to come vnto Christ and to acknowledge him our Sauiour but not to thirst is to want no good thing but to be throughly blessed the which beginneth to be here in those which haue giuen themselues wholy vnto Christ by fayth and it is finished when this bodye of ours being restored againe in the latter daye by the power of Christ shall beare hys Image 1. Cor. 15.49 which is the heauenly Adam Shall neuer thirst C. This séemeth to be added without reason because the office of the breade is not to quenche thirst but to put awaye hunger Therefore Christ attributeth more to the bread than the nature therof will beare But in that hée taketh the name of breade onelye hée doth it to this ende because hée had so made his comparison with his heauenlye power by which our soules are sustained in lyfe Neuerthelesse by this worde breade hée vnderstandeth all maner of nutriment and that according to the common maner of his countrey For the Hebrues by a figure called Sinecdoche which is when parte is put for the whole vse to call dinner and supper eating of breade and in the fourtéenth Chapter of Luke Also when wée aske of God our daylye breade wée comprehende drinke and the other necessarie partes of our lyfe The scence and meaning therof is this Whosoeuer shall come to Christ to receyue lyfe of him shall be fylled with all manner of necessaryes to the full R. To this also the prophetes had respect when they promised plenty of all good thinges at the comming of the Messias as when the Prophete sayeth They shall not be hongary neither shall they be thirstie neither shall heate smite them nor the Sonne For he that hath compassion on them shall leade them Esa 49 1◠euen to the Springes of waters shall he driue them To be shorte he hath all thinges whiche by faith possesseth Christe For Christ is the treasure of all good thinges and on the contrary parte he hath nothing although he possesseth all the riches of this worlde which hath not Christe by Fayth Yf therfore thou wante thou haste not faith Yf thou hast saith thou wantest not 36. But I saye vnto you that yee also haue seene mee and yet ye beleeue not M. In these wordes he striketh the hardenesse and obstinacie of their harts by whiche it came to passe that they séeing sawe not neither yet beleued affirming that this their incredulity was the cause that they coulde not taste the vertue of this bread that the same would bringe to passe that they shoulde heare in vaine whatsoeuer was spoken concerning that bread C. For they doe wickedly reiecte the gyft offered to them and therfore he taketh from them all excuse For excepte he had declared vnto them his power and had made manifest that he came from God the pretence of ignoraunce might haue mittigated their falt but in that they doe reiecte his doctrine whome before they confessed to be the Lordes Messias it is extreme disdaine and contempt It is most true that men would neuer haue so wilfully resisted God if so be they had known with whome they had to doe according to the saying of the Apostle 1. Cor. 2.8 They woulde neuer haue crucefied the Lord of glory if so be they had knowen him but because the vnbeléeuing are blinde in the cleare light they are rightly said to sée that which by and by vanisheth out of their sight because Sathan darkeneth their myndes This is without all controuersy that whereas he sayd they had seene it ought not to be vnderstoode of bodily sight but ought rather to be taken for wilfull blindnesse because they might haue knowen who he had béene had it not bene that they were lette by their owne mallice B. Therefore he noteth that whiche he had saide a litlle before Ye seeke mee not because yee sawe the signes For by the signes they sawe who he was namely the very sonne of God yet not withstanding they did not beleeue because it was not geuen them from the Father as straight waye he sheweth 37 All that the Father geueth me shal com to me and him that commeth to me I cast not awaye All that the father geueth me M. By these wordes the
Lorde declareth that it is no straunge thinge to hym that the Capernaites séeing did not sée and beléeue in him He came for no other cause into this worlde than for their sakes whome the Father had ordained to euerlasting lyfe and had deliuered to him to be saued and he is most sertainly sure of this that they shall come to him and that he will reiect none of them but will willinglye imbrace euerye on of them but as for other he will not regarde them And thus he sheweth the cause why the Capernaites did not beléeue in hym namely because they were not geuen to hym of the Father C. Therefore lest theyr vnbeléefe shoulde derogate any thing from his doctrine he sayth that the cause of so greate obstinacie is for that they are reprobates and none of the flocke of Christ For this purpose therfore he putteth a difference betwene the elect and the reprobate that the aucthoritie of his Doctrine might stande neuerthelesse although many beleued not the same For the wicked do detracte from the worde of God and doe esteeme the same as nothing because they are not touched with the reuerence thereof and a great many weake and ignoraunt men doe doubte whether that be the word of God or noe which is reiected of the most parte of the worlde For this stumbling blocke Christ prouideth when he denyeth those to be his which beleue not If to suche the trueth of God be vnsauory it is no marueyle but all the children of God imbrace the same First of all we gather oute of thys place that the benefite of faith commeth of the free gift of God the Father not of humaine strengthe Whomesoeuer the father hath geuen to the sonne come to the Sonne C. Therefore faith is not in the wil of men that this or that man may beléeue without exception Fayth is the gift of God as it were by chaunce but God choseth them whom he delyuereth to the Sonne as it were from hand to hande For when he saith All that is geuen we maye gather that all are not geuen Moreouer we gather that GOD doeth worke in his elect with so greate efficacy of the Spirite that none of them do fall awaye from him For this worde of geuing is as muche as if Christe had sayde those whome the Father hath chosen he doth regenerate and addicteth them to me in the obedience of the Gospell Bv. They therefore which beleeue beleeue through the grace of God but they which beleeue not haue to accuse their owne wickednesse and not to finde fault with God Saluation commeth through grace Those whome the father will haue saued he geueth to the Sonne and the Sonne receiueth them And the father geueth when he driueth frameth the wills and affections of men and geueth them power and strength to beleue the word and miracles of the lord Christ The sonne receiueth when he frendly entertayneth all those that come to him and ioyneth them to him selfe And this is the meaning of the Apostle when he sayeth Rom. 8.30 Those whome he hath predestinate he hath called and whome he hath called he hath iustified and whome he hath iustified he hath also glorified M. Furthermore we must noat that Christ speaketh heare not according to that dyuine maiestie and excelency of the eternall worde to the whiche nothinge can be geuen that it hath not but accordinge to the dispensation of the mediation reconcilliation and humayne redemtion whiche he had taken in hande For the Father hath geuen to his Sonne as to a mediator Reconcilor Redéemer out of that sinfull multitude of mortall men those to be sauid whome he hath chosen to lyfe from euerlasting A Wee haue already shewed what it is to come vnto Christ M. For we must not vnderstand that whiche he here speaketh of euery one which commeth vnto hym for the vnbeléeuing Capernaites came vnto him whome notwitstandinge the Father had not geuen to him otherwise they had beleued in him but he speaketh of those which come to him as to the breade of lyfe and to the knowne Sauioure reuealed by the Father Concerning those I saye he saith And him that cometh to me J cast not awaye C. The whiche also partayneth to the consolation of the Godly that they maye be sure that they haue free accesse vnto Christ and shall be gently receyued so soone as they commit them selues to his faith and charge Wherevpon it foloweth that the doctrine of the Gospell shal be helthfull to those that are the children of God because no man offereth him selfe to be a disciple vnto Christe but he whiche feeleth hym and hath experience that hée is a faithfull teacher A. This place therefore agreeth with that whiche wée shall see hereafter Ioh. 18.47 He whiche is of God heareth Gods worde therefore ye do not heare because ye are not of god Agayne Ioh. 10.26 My sheepe heare my voyce and followe me therefore ye doe not beleeue Acte 13.48 because ye are none of my sheepe M. For we reade that they beleeued the word so many as were ordayned to euerlasting lyfe B. They therefore whiche are abiectes to the worlde and are despised as duste maye be of good courage For Christe will louingly receiue them if so be they come to him in faith For he casteth none awaye that come to him in faith he preserueth his to the ende Ioh. 10.18 they shall neuer perish M. For they are Citizens with the Saintes and of the housholde of God wherfore they can neuer be excluded out of the kingdom of God But seing it is knowen to God alone who they are that are geuen to Christe to be sauid and who not Ephe. 2 for the Lorde knoweth who are his yet notwitstanding no man canne be ignoraunt whether he commeth vnto Christe by fayeth and with a desier of heauenly grace 2. Tim. 2.19 or not For what can be more euident and manifest to our harte than that whiche oure harte most of all desiereth 2. Cor. 13.5 Whervpon the Apostle saith Trye and proue youre selues whether ye be in the Faith or no. Do ye not knowe youre selues whether Christe Iesus be in you So that we are made sure by that which is manifest concerning those things which are hidden from vs as whether the father hath geuen vs to the sonne and whether the sonne will cast vs away or no. If wée come to Chist no doubt we are geuen to him of the Father and we shall neuer be cast awaye B. But seeing none can be perswaded of these thinges but the electe that is to say such as are indewed with Gods Spirite and are regenerate who are so farre from being brought to security and slouth by the preaching of these thinges that nothing can so muche styrre them vp to the loue of God and to euery good worke it is playne ynough that they know not what they saye which affirme that these thinges ought not to
whith heauenly foode For when he affirmeth that his fleshe is meate in dede hys meaning is that those soules are like to famishe which wante this meate Therefore thou shalt then fynde lyfe in Christe if so be thou séeke the matter and substaunce of lyfe in his fleshe For so soone as wée forsake the Sacrifice of hys deathe there is nothing before oure eyes but death neyther doth he bring vs any other waye to felyng of hys diuine power than by his death and resurrection M. Therefore he speketh of the redemption of mankynde whiche shoulde be by hys death for the whiche cause he intended to offer his fleshe and bloode a sacrifice to hys father for the remission of the sinnes of the whole worlde Question But why doth he seuerally make mencion of hys bloode which is contained in the fleshe Aunsvvere I aunswere Christe in this had respect and regarde te our rudenesse For when distinctly he expresseth meate and drinke by them selues he putteth vs in mynde that the lyfe whiche he geueth is perfect and complete in each poynt lest we shoulde fayne and immagine to our selues some halfe and vnperfect lyfe as yf he shoulde saye that wée shall want no parte of lyfe if so bée wée eate hys fleshe and drinke his blood Euenso in the supper whiche agreeth with this doctrine beinge not contented with the signe of breade he ioyneth therevnto the Cuppe that hauing therein a doule pledge of lyfe we maye be contented with hym aloane for he shal finde no parte of lyfe in Christe whiche doeth not beléeue that Christe alone is his lyfe 56. He that eateth my fleshe and drinketh my bloude dwelleth in me and I in hym He that eateth my fleshe M. These words pertayne to the similitude of suche as eate and drinke to this ende that he might more amply declare the premisses Meate and drinke is tourned into the fleshe and bloude of the eater and drinker of the same euenso they abyding in hym and he in them haue lyfe Otherwise meate withoute the eater or not abyding in hym that hath eaten the same doth not nourishe insomuche that lyfe cannot consist yf so be the eater and the meate be seperated a sonder These thinges are temporall and incorruptible and therefore imperfect to set forth the power of Christe and yet notwithstanding they doe after a sorte set forth a sertayne Image of hym and doe teache vs this that it is necessarily required that he which will haue eternal lyfe must haue Christe the true foode of lyfe abyding in him in suche wise that he maye by no meanes be seperated And whosoeuer eateth his fleshe and drinketh his bloud hath Christ abyding in him and he also in hym C. Séeing therefore Christe aloane contayneth lyfe in him selfe he prescribeth vnto vs here a waye howe we shall inioye the same namely if so be we eate his fleshe euen as yf he shoulde denye hym selfe to be oures otherwayes then by eating hym thorowe fayth For he shall neuer come to the God Christe whiche neglecteth man Wherfore yf thou wilt be pertaker of any thing with Christe thou must firste of al take hede that thou doest not dispise or disdayne hys fleshe Bv. Therefore in these wordes the misterye of his Incarnation and passion is more euidently and fully expressed so that he eateth the fleshe and drynketh the bloud of Christe whiche with a firme fayth beleueth that Christe the true Sonne of the liuing God was incarnate crucefied raysed againe for him that hée washed vs with his dloude from all oure sinnes and hath reconciled vs to God his father Whosoeuer beleeueth this hath lyfe within hym euen the quickening spirite of Christe the power of righteousnesse and redemtion and so Christe lyueth in hym he in Christ Dwelleth in me and I in him M. Because this meate and drink are not subiect to corruption but haue alwaye in them power to geue lyfe therefore he vsed the worde quickening to this ende that it maye agrée with that whereas he promised euerlasting lyfe to suche as eate his fleshe and drinke his bloud C. For this is as muche as if hée had sayde that this is the onely bonde of vnity and that by this meanes he doeth growe with vs when oure fayth doeth rest and staye it selfe vppon his death Bv. This place therefore of the Gospell doth agrée with that of the Apostle where he sayth Rom 3. we knowe that a man is not iustified by the workes of the lawe but by Faith in Christe Furthermore hereby wée maye gather that he speaketh not of the external signe of breade of whiche many of the vnbeléeuing doe eate who notwithstanding are farre from Christe Also their error is hereby confuted which thinke that Iudas did no lesse receiue the body of Christe then the reste of the Disciples seeing that Christe gaue the bread to all For this is moste sertayne that Iudas was neuer a member of Christe and it is moste absurd to make the fleshe of Christe deade fleshe and withoute spirite also they are very foolishe whiche dreame of any eating of the fleshe of Christe withoute faithe whenas onely faith is the mouth of the soule A. Therefore where faith wanteth Faith the mouth of the soule there is no eating of the fleshe of Christe 57. And the lyuinge Father hath sent me and I liue by the Father euen so hee that eateth me shall lyue by the meanes of me And the liuing Father M. This particle also serueth for the declaration of that whiche goeth before Bv. And that there might be no manner of doubt in so greate a misterye of oure saluation he doth yet more strongly confyrme that whiche hée had sayde namely that his fleshe is meate in déede and his bloud drinke in dede Insomuche that suche as were nourished therewith shoulde be without all perill of death C. Nowe therefore he passeth to the principall cause because the principall originall of life is in the Father And he preuenteth an obiection because he might séeme to detract that from God whiche belongeth to God in making him selfe the cause of lyfe So therefore he maketh him selfe the author of lyfe that he confesseth that to bée geuen hym from another whiche he ministereth to other As if he shoulde saye R. The father is lyfe in déede so also am I the true lyfe forsomuche as the Father hath wholy inprinted hym selfe in me I will not reserue this lyfe whiche the Father hath geuen to me to my selfe aloane as a spightfull and enuious person but I will also communicate the same with the faythfull that euerye one which beleeueth in me may haue that life whiche I possesse through the Father For For this cause am I sent into the worlde that euerye one which beléeueth in mée maye be pertaker of all those good thinges and graces which through the Father I possesse by nature C. Let vs noate that hée framed this occasion also to their capacity with whom hée
Faith to confession is to bée noated Charity in fauourable iudgement Charitye also appeareth in him in that hée Iudgeth well of all the rest of his fellowe Disciples For looke what hée him selfe thought of the Lorde hée doubteth not to thinke the same of them seeing hée aunswereth for them who were neuer asked before any suche question saying And wée beleeue c. But this confession séemeth nothing to appertayne to the present cause For the question was mooued concerning the eating of Christes fleshe I aunswere Although the twelue had not by and by the knowledge of all thinges that the Lorde taught yet notwithstanding it is sufficient that they according to the measure of theyr fayth doe confesse him td be the Aucthour of saluation and do submit themselues to him in all things M. For at another time they prayed for the increase of their fayth saying Luke 17.5 Lorde increase our fayth A. Moreouer the aunswere of Peter doth very well agree with the wordes of Christ when hee sayde The wordes which I speake vnto you are spirite and lyfe And Peter confesseth that hée hath the wordes of eternall lyfe wherevppon there is no doubte but that Christ is the Sonne of the liuing God 7. Iesus aunswereth them haue not I chosen you twelue and one of you is a Deuill Iesus aunswereth them M. These thinges were spoken by the Lorde to singuler purpose Peter being of a good nature and disposition thought that all the rest of his fellowe Apostles were endewed with the same sinceritye and faythfulnesse of mynde that hée was endewed with of the whiche hée séemed after a sort to boast Hée knewe that this number of the Apostles was singularlye and speciallye chosen from among the rest of the Disciples by the Lorde for the whiche cause hée coulde not otherwyse thinke but that they were faythfull and sincere whome the Lorde so speciallye had chosen the to dignity of the Apostleship and therefore bouldlye as perswaded not onelye of his owne Fayth but of the Fayth of the rest of his fellowes hée fayde And we beleeue Nowe the Lord séeking to take away this securitye and perswation not onelye from him but also from the rest and further also to signifye vnto them that it was no maruaile that among the multitude of the Disciples whiche were not chosen by him but followed him of theyr owne fréewyll many forsooke him through theyr vnbeleefe when as in that small number of the Apostles which hée had speciallye chosen there was one to bée founde which was not onelye vnbeléeuing but also whiche was a great deale worse a Deuell the Lord I saye séeking these thinges sayeth Haue not J chosen you Twelue and one of you is a Deuill B. The Gréekes call him the Deuell whome the Hebrewes call Sathan By this therefore that he sayde that Iudas was a Deuell hée meant that hée was his aduersarye and enemye and not a Disciple although he were chosen with others into the number of the Disciples by externall calling and was as yet among them C. For where Christe sayeth that hée had chosen Twelue it is not referred to the externall purpose of GOD for it is not possible that any of them shoulde fall awaye which are predestinate to euerlasting lyfe but séeing they were chosen to the office of Apostleship it became them to goe before others in pietye and holinesse Therefore hée putteth here chosen for the most notable and excellent among the common sort of people M. Concerning their election reade the thyrde of Marke and the sixte of Luke And Mathewe repeateth their names in order in the tenthe Chapter And when hée calleth Iudas a Deuell there is no doubte but that hée meant by this name to make him verye detestable For they are deceyued which extenuate the odious title of this vyce And verylye they whiche prophane so holye an office cannot bée sufficientlye hated and detested Those Aungelles are called teachers which doe verye well discharge theyr Ambassage Rightlye Mala. 2.7 therefore hée is called the Deuell which being chosen into so honorable an office doeth by his owne wickednesse degenerate from the same There is also another reason why suche are called Deuelles namelye because GOD doth geue more lybertye to Sathan to preuayle against the Reprobate and wicked Ministers than against any other of the common sort of people Wherefore if so bée they which are chosen to bée Pastours bée carryed awaye with Deuillishe madnesse insomuche that they are lyke vnto brute Beastes wée must not despise the dignitye of the office but must rather commend the same séeing such sharpe vengeaunce followeth the prophanation of the same Bv. Iudas is here called the Deuell not so much because hée was a Traytour as for that hée made him selfe a Minister and instrument for the Deuell to worke by 71. He spake of Iudas Iscariot the Sonne of Symon for hee it was that shoulde betray him beeing one of the twelue M The Euaungelist séeketh dilligently to defende the innocencie of the rest of the Apostles and woulde not haue anye wrong or false suspition to lyght vpon the true and sincere Apostles of Christ Let all these imitate this dilligence which desire that the auctoritie of the ecclesiasticall ministerye maye stande safe and sounde C. And although Iudas conscience did accuse him yet notwithstanding wee do not reade that hee was any whit mooued So dull are Hipocrites that they do not féele their woundes in the sight of men they are so brasen faced that they will not let to preferre themselues before the best men R. We see therefore howe that all which seeme to be elected are not elected Bv. Let no man therefore to much flatter himselfe and be secure because of certaine giftes which he hath receyued For hée which had obtained so great gyftes that hée could worke signes by which he was growne to wonderfull couetousnesse coulde receyue no profite neyther by benifites neyther by giftes neyther by the companye of Christ neyther by the washing of his feete neyther by the participation of the table neyther by the kéeping of the money but all these things were meanes to bring him to destruction ⧠The seauenth Chapter 1. After these thinges Iesus went about in Galilee for hee woulde not go about in Iury because that the Iewes sought to kill him After these thinges B. IN THE FIFTE Chapter going béefore the Euaungelist declareth that the IEVVES went aboute to kill our Sauiour Christe for healing the man on the Sabboth daye whiche was diseased eyght and thirtye yeres and because hée made hymselfe equall with his Father These thinges hée repeateth here in one worde to shewe the cause wherefore hée went at this time into Galilee Bv. For the Lord doth willingly withdrawe himselfe from bloude thirstye men and from conspiratours of murther and his spirite shall rest vpon the gentle and humble and vppon suche as reuerence his worde M. The Nobilitye and fame of the land of the Iewes by reason
sufficient to set God only againste the raging worlde R. Also this trueth of God maye bée referred to the promises which the Scriptures testifie to be made of God concerning Christe For Christ was sent of God Rom. 15.8 for the trueth of God to confirme the promises made vnto the Fathers Whome ye knowe not C. He declareth that it is no marueile yf he were not knowen to the Iewes Knowledg of God commeth by Christ which knewe not God For this is the true beginning of wisedome to haue respecte vnto God R. To knowe God is not to haue the Law or to know the Lawe or to speake and glory of God but knowe Christ through faith is truly to knowe God For Christ is the face forme Image worde and purpose of God the Father Reiecting therefore Christ they doe glory of God the Father in vayne as wee shall sée hereafter 29. But I knowe hym for I am of hym and he hath sent me C. He declareth that he is not thus boulde rashly or withoute cause And by his example he teacheth vs that we ought not lightly to vse the name and to boaste of the same as of the patron and reuenger of oure cause For there are many to boulde in boasting of Gods authoritie yea those men which boast their owne inuencions for deuine oracles wil vse nothing sooner to condemne the Iudgementes of all other men then the name and authoritie of God But by these wordes of Christe we are taught to beware of vayne confidence Vaine confidence is to be estewed and wée muste then bouldly stryue against men when the truth of God is manifest vnto vs and when we are sure that God standeth on oure side M. Therfore Christ speaketh of the sure vndoubted knowledge of God of the whiche he aloane maye truely boaste R. Because no man hath séene God at any time but his onely Sonne which is in the bosome of the father Iohn 1.18 Mat. 11.27 who hath shewed him vnto vs. For no man knoweth the Father but the Sonne and he to whom the Sonne will reueale hym For J am of him By this place may be gathered the celestiall originall of Christ M And that he is the true Messias Bv. For he was not sent of God as other prophetes were but as the Sauiour of the whole world and the true Mediatour betwéene God and man 30. Then they sought to take hym but no man layed handes on hym because his houre was not yet come C. There wanted neyther will neyther dilligence nor power to hurte oure sauioure Christe Howe then commeth it to passe that in so greate mallice and spight they are astonied euen as if their handes and their féete were bound The Euaungelist sheweth the cause hereof saying Because his howre was not yet come By whiche wée are admonished that Christe was protected and defended by God againste their force and outragious crueltie And with all he taketh away the offence which might come by the crosse because there is no cause why wee shoulde be troubled when we heare that Christe was not caried to Death at the will and pleasure of men but was appoynted to be made such a sacrifice by the decrée and will of his Father Bv. Therfore Godes deuine protection and prouidence is here commended vnto vs to the whiche whosoeuer wholy committeth himselfe shall go forwarde voyde of all feare in the Lordes businesse C. For hereof is gathered a generall doctrine For howsoeuer wée liue from day to day yet notwithstanding with GOD euery mans houre of death is appoynted It is a matter Incredible that wée béeing subiecte to so many casualties and haps to so many iniuries of men and of wilde beastes and béeing besette with so many sickenesses and diseases should notwithstanding bée withoute the gonshote of all daungers except it be when it is Gods pleasure to call vs but wée muste fight and striue continually against oure distruste And firste of all we must note here what doctrine we heare then the ende wherevnto it tendeth and thirdly the exhortation that is taken of the same that casting all our cares vpon God we maye followe oure vocation and not swarue from oure dutie through anye feare Neuerthelesse lette no man passe hys boundes For it is not méete that the truste of Gods prouidence shoulde be extended farther than God hymselfe hath commaunded B. Wherefore lette vs only seeke to set forth the Glory of God and as for other thinges he will care for neyther shall any thing happen to vs before oure houre be come and then whatsoeuer happeneth shal be for oure saluation Concerning the whiche reade the one and twentie chapter of Luke the eyghteene verse R. This if we beléeue whensoeuer any affliction aryseth wée will not dispayre we will not séeke for vayne helpe we will attempt no euell but will patiently abide the hand of the Lorde looking for Helpe from aboue Neyther is there any cause why thou shouldest distruste that God will deale otherwise with thée than hee hath done with Christ Gen. 45.8 ◠kin 24.5 Psal 18 25 4. kin 6.14 Act. 9.25 Act. 12.8 For looke howe the heade fareth so shall the members As it as to be sene in Ioseph in Dauid in Elizeus in Paule in Peter and many other mo 31. Many of the people beleeued on him and sayde when Christe commeth will he do moe miracles than these that this man hath done Many of the people beleeued Bv. This also pertayneth to consolation that as the wicked are multiplyed from daye to daye euenso godly simple and good men shall neuer be wanting to beléeue the Gospell C. Christe might haue séemed to preache to deafe and obstinate persones yet notwithstanding the Euaungelist sayth that there followed some fruite M. Because the Kingdome of God cannot be preached withoute fruite C. Therefore howsoeuer some do fret and fume some deride and othersome Cauill whereof diuers discencions maye aryse yet notwithstanding the preaching of the Gospell shall not bée vnprofitable Wherefore the séede must be sown and we must patiently abide vntill continuance of tyme bring forth fruite When Christ commeth B. These men hauing the séede of God might haue séene great thinges in the Lorde namely such great signes and myracles as greater could not be herevppon also they knewe Christ hymselfe beeing nothing offended at his humilitie at his stocke and kindred or at his conuersation C. But because they rather depended vppon miracles than leaned to doctrine and were not as yet fully perswaded that Iesus was Christ the sonne of God this worde beleeued is improperly vsed that is to saye because they weare redy to heare him and shewed them selues apt to be taught of him as of a master such preparation of faith is called fayth Therefore in that the holy Ghoste voutsafeth to call a smale sparke of good affection by so honorable a title we ought thereby to be incouraged and not to doubte but that the least faith shal be
thinges which pleased him or else that hée sayde that for so much as hée alwayes dyd those thinges whiche pleased his Father it might certaynelye bée gathered that hée was with him and that he left him not alone Bothe these constructions are true for the Father leaueth not those alone which doe alwayes those thinges which please him and hereby wée maye haue an assured iudgement that God is with vs if so bée we continuallye doe those thinges which please him C. Wherefore if we desyre to haue experience of the same presence of God wée must confourme our selues wholly vnto his wyll and gouernment For if so bée our sence and reason haue any rule at all because the blessing of GOD shal be wanting all our studies and labours shall haue euyll successe And if so be we séeme to haue good successe for a tyme yet notwithstanding the ende at the leangth shal be starke naught M. Many boast of the presence of the grace of GOD and thereby go about to iustifye all kynd of errours because the presence of the holye Ghoste is in the Churche whiche wyll not suffer the same to erre But howe much better were it hereby to proue the presence of the holye Ghoste namelye by theyr Godly and vertuous lyfe in the Churche C. Furthermore when Christ sayth that hée is not left alone he doeth after a sort complaine of the vnbeléefe of his countreye menne amongst whome hée founde almost noane which woulde bée his Disciples Notwithstanding hée sheweth that hée accounteth this one thing sufficient for him that hée hath God his reuenger So wée at this daye ought to bée of good courage and not to fainte because the faythfull are fewe in number For although the whole worlde withstande our Doctrine yet notwithstanding we are not alone Hereby also appeareth howe foolishe the boasting of the Papistes is who setting God asyde boast of their multitude Papistes boast of multitude A. As though the inuinsible and euerlasting trueth of GOD ▪ might bée oppressed by the contempt and multitude of men Therefore it is muche better to heare the voyce of Christ with his lytle slocke and to followe him than to imbrace the doctrine of Antichrist with the greatest part of the world 30. As hee spake these wordes many beleeued on him Bv. Christ hytherto taught moste plainelye both that his Doctrine was deuine sure and infallible and also that hée was the Sonne of GOD the lyght and sauiour of the worlde sent of the Father to illuminate iustifye and saue all them which beléeue in him And this playne and effectuall doctrine of the Lorde wanted not her fruite in the Churche For although the greatest parte of the people and the whole flocke of the Pharisees withstoode the Lorde yet notwithstanding many of all sortes of men beleeued on him The which verylye is the ende of all these thinges whiche hytherto haue béene disputed of namelye that wée also might beléeue in Christ Iesus the true sonne of the lyuing God the Messias the lyfe and lyght of the whole worlde C. Therefore when all hope is past there aryseth some fruite among so many lettes B. For there are Bées neuer wanting which sucke hony out of the flowers of Gods worde howesoeuer the Spiders drawe poyson out of the same M. Let vs learne therefore how that open contencion with the Aduersaryes cōcerning Religion wanteth not fruite if so bée rayling and taunting bée shunned and all thinges dyrected and disposed to the setting foorth of the trueth and to this example of Christ For although the mindes of the obstinate aduersaries receyue no profit who séeke not to know what is true and what false but onelye hunt after theyr owne priuate honour and gayne yet notwithstanding great profite may redoune to those which are sincere and indyfferent hearers of the controuersye Wee haue had experience of these thinges in our tyme in many places Wherevppon our Aduersaryes when suche disputacions should bée concerning Religion cause them to bée holden in secréete without any publyke auditory taking diligent heede least any of the common sorte of people shoulde heare any thing of the same As therefore they are not to bée commended or allowed which with impudent reproches and rayling more lyker players than Diuines doe not beutifye the cause of Christ but defourme it doe not manifest it but obscure it doe not commende it but make the same more odious euen so theyr mallice is to bee detested whiche eyther altogeather denye serious sober Godlye and moderate inquisition and discussing publikelye to bée had concerning the controuersies of our Religion or else do so limmite and bounde them that they serue nothing to the knowledge of the trueth leaste by any meanes the myserable Church might bée holpen C. Moreouer the Euangelist here improperlye speaketh of Fayth which was onelye a certayne preparacion to Fayth for hée commendeth them no farther than that they were proane and ready to receyue the Doctrine of Christ to whiche also appertayneth the next admonicion 31. Then sayde Iesus to the Iewes which beleeued on him Yf ye continewe in my woorde then are yee my verye Disciples Then saide Jesus Bv. Our Lorde and sauiour leauing the wicked Raylers and gently turning to those that beléeued taught them verye notablye what was néedefull and what they should doe M. This example speciallye pertayneth to the ministers of the worde that they also might séeke with all theyr power diligently to teach and to confyrme in the Faythe of the Gospell of Christ those whome they knowe to bée newly come to the doctrine of the Gospell In this businesse the Apostle dilligently applyed hym selfe as a thing most necessarye to be done calling it wateringe taking a similitude of young plantes which are often tims sette in the ground in vayne yf so be the dilligence of wateryng be not adioyned therevnto If ye continue in my worde B. It is likely that there were Ipocrites as most commonly it is séene among those whom the Lorde Iudged to he beléeuers Therefore to noate these and to confirme those which had truelye beléeued the Lord sayde If ye continue in my worde then are ye my very Disciples As if he should saye ye haue nowe hearde the worde and beleued if therefore ye perceuere in the fayth of this word and suffer not your selues to bee remoued from the faith eyther by the power of this worlde or by the offence of my crosse I will acknowledge you for my true dicsiples for they are not true Disciples which one while beleeue and within a litle while after when some offence or persecution aryseth go awaye Perseueraunce C. Here therefore firste of all Christe teacheth that it is not sufficient if so bee a man begine well except he procéede and perseuere vnto the ende And for this cause he exhorteth those which haue tasted of his doctrine to the perseueraunce of fayth when he pronounseth those to be his very Disciples whiche take déepe roote in
the truth yet notwithstanding the trueth is neuer in him because hee speaketh the same to no other ende then to deceiue and to destroy Wherevppon Christ suffered hym not to speke though he spake the truth Luk. 4.41 Paule also would not suffer the spirit of Southsaying Act. 16.17 though he confessed the truth For that is a daungerouss trueth which bringeth credite to a mortall lye No heretique or false apostle at any tyme got credite and fauoure among men by mere lies but in mingeling some trueth with his doctrine he hath deceiued the minde of the simple When he speaketh a lye Bv. First this place teacheth that the falte of a lye is not to be layde vpon God the author of nature but it commeth rather of deprauation and corruption C Secondly that the Deuell is accustomed to lye and that he canne do nothing else but deceiue For he is a lyar and the Father of the. The deuell by his owne nature is a lyar not that he was so created of God but as he hath by his owne infidilitie gotten the same Insomuch that he is the father of lying because he is alienated from God in whome aloane all trueth abydeth and from whome the same doth flow as from a springing well R. For Sathan is not the Father of Lying and the author of the same because God is by hym selfe as Marcion dreameth but because hée aboade not in the trueth Lyes come of Sathan for he hauyng forsaken the trueth the lye succéeded of his owne accorde in stede of the same Bv. Sathan therefore is the welspring original and beginning of lying of eror of Sinne and of all euell euen as on the contrary parte God is the welspring of all truth and the truth it selfe 45 And beecause I tell you the truth therefore ye beleeue mee not M. He retourneth vnto that whiche he obiected vnto them before saying VVhy doe yee not knowe my speache Because ye cannot heare my worde When therefore he had opposed him selfe against the Deuell as the teacher of trueth he addeth by and by Because I tell you the trueth therefore yee beleue me not To declare that they hated his doctrine for no other cause than for that he spake the truth otherwise if hée had spoken lyes they woulde haue beléeued hym Bv. This he spake that by the similitude and lykenesse of their manners and disposition he might prooue the Iewes neyther to be the children of Abraham nor the Children of God but of Sathan C. Because séeing they had no cause to resist but onely for that they hated and coulde not abide the trueth they openly declared them selues to bée the children of Sathan M In this place wée sée that the truth to reprobate men is the cause of vnbeléefe which contrarywise to the elect is the cause and foundation of faith Neyther doth Christ simply vpbrayde the Iewes with this that speakinge the truth they woulde not beléeue but for that they did not beléeue because hee spake the trueth and no lye So in humayne matters nothing commeth more often to passe than this that men geue hede and credite to such as tell the moste false and vayne thinges but when they shoulde beleeue the trueth the greatest parte of men beléeue not and al because the trueth is set before them being redy to receyue a false lye If so be Micheas had tould King Achab a lye the king woulde easily haue beléeued him but because he vttered the truth the king could scarce abide to here him Bv. So that heare the nature and disposition of the Children of the Deuell is described 3. Kin. 22.8 These are lyke to their Father in quallitie in worde and in deede they feare not God they detest and abhorre all faith truth and puritie they despise and contemne the worde of God they followe Rapine murther and bloudshed they are enemies to all men and good profitable to none but to such onlye by whome they looke to haue greater profite and aduauntage agayne by hipocrisie they hide and discouer all thinges Whosoeuer frameth and ordereth hym selfe by this glasse searching out the grounde of his harte and iudging of his owne wordes and déedes he shall thereby learne whether he bee the Childe of God or the childe of the Deuell For so many as haue hated the truth and are indued with the spirite of lying and are ready to lye are of the Deuell and contrariwise they whiche are true and which speake the trueth from their hart are endued with the spirite of God And who hateth not to haue fellowship with the deuell Againe who doth not greatly estéeme and desyer to haue fellowshippe with God Wherefore let vs detest this deuelish vice that is this aptnesse and readines of lying and with oure whoale harte let vs loue the trueth let vs consider that true religion is prooued and declared by godlynesse and not by titelles Therefore it doth not profite vs to be called in name Christians except we be Christians in déede A. Iudas béeing aduanced to the dignitie of an Apostle loued lyes more than trueth and therefore Christe who knoweth not howe to lye called hym a deuell For the wicked ypocrite was more lyke the father of lyes than the Father of trueth 46. Which of you doth reprooue me of syn And if I speake the trueth why doe yee not beleeue me Bv. As hipocrisie is euer like it selfe and hath alwayes one cloake or other for it selfe so heare the Iewes consyderyng them selues thought thus secretly in them selues We want not lawefull causes whereby we maye refuse to béeleue thy preaching M. For in that wée doe not beléeue thée it is not because wée cannot here the truth and are of the Deuell as thou sayest of vs but because thou art a seducer not preaching the trueth but withstanding vs. To this secrete obiection Christe aunswereth by this Interrogation C. whiche procéedeth of faith and trust For when he knewe that his enemies coulde reproch hym with nothing he tryumpheth ouer them as victor And yet notwithstanding he doth not saye that he is frée from their slaunders For although they had no occasion to speake euell yet neuerthelesse they ceassed not to rayle on Christ but he knewe that he had not deserued the same And the gréeke worde Elegcheim sygnifieth to conuince which is when a man is not onely reprooued of some falte but also playnly conuinced to be giltie of the same But this defence is not referred to the perfect Innocencie of lyfe by which as he was the Sonne of God he excelled all other men but it ought to be restrayned to the circomstaunce of the place as yf a man shoulde saye that no man could obiect any matter against hym to prooue hym not to bee a faythfull Minister of God i. Cor 4. euen as the apostle also boasteth that hée knoweth naught by him selfe For this Appollogy or defence is not extended to to the whoale lyfe but is a defence of
his doctrine but that the whole faulte and blame of ignorance rested in them which were negligent and disobedient and withall he proueth him selfe to be the Messias and sheweth the cause vnto the Iewes why they dyd not beléeue the same C. Christ doeth not make semblaunt as though he were Christ neyther yet doeth hee teache them as though they were apte to bée taught but doeth rather cast their mallice in their téeth in the whiche they were obstinate because hytherto they had profited nothing being taught by the worde and workes of God He imputeth it therefore vnto theyr faulte that he is not knowne of them As if he shoulde saye My doctrine of it selfe is easie inough to be vnderstoode but the faulte is in you because ye doe maliciously withstand God By whose wordes onelye menne are taught that I am Christ Wherefore séeing ye onely behold my contemptible shewe and base condition because I come not in Kinglye Pompe as ye looked for it cannot bée that ye shoulde beléeue my worde But goe to bée ignoraunt of my personne as the Lawe commaundeth that no mannes person shoulde bée knowen in iudgement and take houlde of my worde and iudge according to my word and not according to the outwarde shewe and then it cannot bée but that ye shall beléeue The workes that I doe C. Hée speaketh of workes also that hée might conuince them of double obstinacye For beside his doctrine they had euident testimonye in miracles if they had not béene to vnthankfull vnto God When hée addeth Jn my Fathers name M. Hée geueth vs to vnderstande that to beléeue in Christ is also to beléeue in God the Father and to reiect Christ is to reiecte the Father Bv. The same argument also hée vsed in the fifte Chapter going before 26. But yee beleeue not because ye are not of my Sheepe as I sayd vnto you M. Secondlye hée sayeth Ye beleeue not For vnbeléefe is reprehensible when men beléeue not the worde of the sonne of GOD the most excellent Sheapheard the which in the wordes going before he obiected vnto them And this incredulitye is inexcusable when men beléeue not the workes of God Euen as he him selfe wyll declare hereafter in plaine wordes saying Ioh. i5 If so be I had not come and had not spoken vnto them they had had no sinne c. But nowe hée alleadgeth a farther cause why they beléeued neyther his miracles nor his doctrine namelye because they were Reprobates And wée must noate the purpose of Christ For because they boasted them selues to bée the Churche of God least their vnbeléefe should derogate any thing from the Gospell hée pronounceth that the gyfte of Faith is speciall And veryly to the ende men may know God it is necessarye that they first of all knowe them selues Galat. 4.9 as sayeth the Apostle Paule also they to whome God hath no respecte must néedes bée alway farre from him M. Whereby we gather that they can not beléeue Christ Titu i.i. which pertain not vnto Christ Therfore the fayth in Christ is not the Faith of Goates of Dogges or of Swine but of Shéepe that is to saye of the elect as sayeth the Apostle Bv. The Reprobate haue no simple disposition and apte to bée taught but a harde variable wanton corrupt and peruerse disposition because they wyll not suffer them selues to be purged and restored R. They are the Sheepe of Christes which heare Christes voice The Phariseis heare not the voice of Christ for they knowe his person but not his worde therefore they neyther are his shéepe neyther beléeue nor are saued C. If any man should murmuringlye obiecte and saye that the cause of vnbeléefe resteth in God because it is in his power onely to make shéepe we must aunswere that hée is frée from all blame séeing men by their owne voluntarye wickednesse reiect his grace God getteth so muche Fayth vnto him selfe as sufficeth but the wyld Beastes are neuer tame vntyll suche time as by the spirite of God they are turned into Shéepe They whiche are suche shall séeke in vaine to laye the blame of their madnesse vppon GOD which is proper to their owne nature To bée short Christ geueth vs to vnderstande that it is no maruaile if so bee he haue fewe that imbrace his Gospell because so many as by the spirite of GOD are not subiect to the obedience of Faith are vntamed and wilde Beastes Wherefore it is muche more vnméete and absurde that the authoritye of the Gospell shoulde depend vppon the faith of menne but rather let the faithfull waye and consider howe muche more they are bounde vnto GOD than they whiche are blinde when as they them selues by the illumination of the spirite are drawne vnto Christ M. Hereby also we sée that we must not by and by conceale the trueth before those which beléeue not For although the vnbeléeuing are vnworthy to heare the same and are none of the electe yet notwithstanding it is so appoynted by God that the Gospell of grace should also bee preached to the Reprobate and vnbeléeuing not because there is any hope that they shoulde beléeue but because it is so méete that the light of the trueth shoulde aboue all other thinges shyne before the eyes of all men as doeth this visible Sonne and also take from them all excuse that the iudgement of God maye bée iust by which the vnbeleeuing shal be damned Last of all the Ministers of the Gospel haue here wherewithall to comfort them selues if so bée their labour be not profitable to all men 27. My Sheepe heare my voyce and I knowe them and they followe mee M. Christ doeth not in vaine repeate the condicions of the Sheepe and of the Pastour For this is a great consolation in aduersitye that Christe is our Sheaphearde and that wée are his Shéepe C. Now therefore hée proueth by the contraries that they are none of his shéepe because they beléeue not the Gospell For those whome God hath elected he effectuallye calleth and so by Faith the Shéepe of Christ are proued And therefore the name of shéepe is geuen to the Faithfull because they submitte them selues to be gouerned vnder the hande of the most mightye Sheaphearde and forsaking their former brutishe wildenesse doe shewe them selues tractable and obedient B. By these wordes Christ plainlye teacheth that all thinges depende vpon the deuine election and that they to whome it is geuen to be shéepe can neuer perishe For in this place we doe heare that they onelye heare the voice of Christe that is to saye doe receyue the same by fayth which are shéepe Nowe whereof shall it come that some are shéepe that is to saye capeable of the doctrine of Christ and others not No doubte because the one are indued with the good spirite of God and the other not so For the Apostle Paul doeth attribute the knowledge of diuine thinges i Cor. 2 i4 to such as are endued with the spirite of God
of his Father Moreouer Christ in this place did not plainly testifie who he was but specially went aboute to refell and put away the sclaunder which his enemies brought vpon him Because I said J am the Sonne of God M He saide not Because I am God but because I am the Sonne of God that he might beare with the infirmitie of his hearers who could better abyde that hée shoulde call him selfe the Sonne of God then to saye I am God 37. If I do not the vvorkes of my Father beleeue mee not 38. But if I doe and if yee beleeue not mee beleeue the vvorkes that ye may knovve and beleeue that the Father is in mee and I in him Bv. He calleth the workes which he did the workes of his father that is to saye deuine workes For they are not therefore called the fathers workes because the Sonne doeth not the same but because hee doeth them by the same power and vertue by the which he is equall with the Father If so be sayeth he I doe not such works as no man can doe but God only beléeue mée not C. This is a kind of graunting as if hée should saye I would haue you bound to beléeue mée for no other cause then yf the thing appeare manifest ynough vnto you ye may bouldly reiect mée and escape vnpunished if so be God hath not openly testifyed of mée M. I woulde to God they woulde speake thus which boast them selues to be Christes vicars and the Successors of the Apostles The Romishe Anticrist sayth in wordes I am the vicar of Christ and he so violently requireth him selfe to be credited that he threatneth to such as deny it a thousand deaths when as notwithstanding by his workes he sheweth him selfe plainly not to be Christ but Antecriste not the vicar of Christe but the Minister of Sathan In wordes hée sayth I am the seruaunt of the seruants of God but by his workes he declareth him selfe to be Lord of Lords In wordes he sayth I am the head of the Church but by his workes he declareth him selfe to be the plague of the Church he would be counted moste holye when as his workes shewe him to bee moste prophane What néede many wordes let hym saye If I do not the workes of the vicar of Christe of the seruaunt of the seruauntes of God and of the moste holye man beléeue me not Let the rest of the Bishopes saye the lyke which woulde be counted good and true shepheardes If so be we doe not the workes of good Bishopes beléeue vs not Let vs also saye which boast of Iustification by faith If so be we doe not the workes of those that are Iustified and of those that béeléeue then beléeue vs not But if J doe and if yee beleeue not C. As if he shoulde saye To the ende I maye suffer you to doubte of my doctrine I maye not denye the miracles which I haue shewed to be of God therefore yée do willingly reiect God and not man In this place wée are taught not to be so discouraged with the basenesse and contempt of any mans persō that we should refuse to beléeue those workes whiche geue euident testimonie to the truth For often tims it commeth to passe that God worketh great thinges by simple men That ye maye knowe and. C. In that he placeth faith after knowledge hée doth it because he had to do with vnbeléeuers who vnlesse they were wonne and constrained by experience neuer would geue place vnto God For suche as are rebelliouse and obstinate will alwaies knowe before they beléeue And yet notwithstanding God doth so beare with vs that by the knowledge of his workes hée maketh vs apt to béeléeue But the knoweledge of God and of his secrete wisedome by order followeth Faith Because the obedience of Faith openeth to vs the gate of the kingdome of heauen A. Concerning the coniunction of faith and knowledge reade in the first Chapter going before beginning at the sixtie nine verse That the father is in me and I in him C. He repeateth the same which he had spoken before in other wordes saying I and the father are one M. For that vnity is betweene the father and the Sonne that the Sonne is in the father and the father in the same The father saith he is in me that is to saye the power and vertu of God sheweth forth it self plainly in me And I am in the father that is to say I do nothing without the helpe of God insomuch that there is a mutuall coniunction betwéene me and my father For he speaketh not here of the vnitie of escence but of the manifestation of the diuine power in the person of Christ whereby it shall appeare that he is sente of God A. The very same he repeateth in the tenth verse of the fowrtéene Chapter following and that in the same sence 39. Againe they went aboute to take him and hee escaped oute of theyr handes Againe they wente aboute Bv. Reason can take no place with mad men M. The Lord coulde not more plainly and expresly defend those thinges which he had spoken in making aunswer against the sclaunder which they had deuised but they were so far from yéelding vnto the trueth that they sought to laye handes vppon the Lorde They had thus behaued them selues often times before as we maye sée in the fifte and seuenth chapters C. But nowe they goe aboute to apprehend him that they might drawe him out of the Temple to be stoaned For their madnesse was nothing mittigated by the wordes of Christ But this was a shamefull thing that when they coulde not aunswere his Argumentes they should vse violence and stoanes by which they séeke to intercept him M. They haue nowe forgotten that their like practises at another time tooke noone effecte But this is the nature of the wicked alwais to attempt that which they haue falsely conceiued although that whiche they go aboute bée neuer so often made frustrate This thing appeared in the Iewes as also in Saule their predecessoure For although often times he found by experience that he went about in vaine to apprehend Dauid and had sworne vnto him that he would not persecute him any more yet neuerthelesse when he came againe to his ould disposition hée sought to sley Dauid Esai 2.3 And in these our dayes we haue many of these examples For what man is ignoraunt howe busily the souldyers of Antichrist haue sought and doe dailye séeke to subuerte the truth of Christ To be short this is a most firme and true sentence The harte of the wicked is lyke the raging sea i. King 22. which cannot be quiet And he escaped out of their hands B. By his deuine power he escaped out of their handes which sought to apprehende him At the first he was as it were shutte vp in their handes For the Iewes had beset him on euery syde to take him fyrste with wordes to sée yf they could haue brought it
begonne because of their mallice but although he groaned in him selfe for the cause aforesayd yet neuerthelesse hée goeth foreward to the graue of dead Lazarus Let vs learne therefore in this place not to aunswere by and by to all speaches of wicked men nor to ceasse from doing the worke of God eyther for the blindnesse mallice reproche sclaunder or ingratitude of wicked men but constantlye to goe forewarde Jt was a Caue A. Concerning the buriall of the faithfull and the comlinesse obserued in the same reade our exposition vppon the foureteene Chapter of Saint Mathewe beginning at the twelfth verse C. There follow diuerse circumstaunces in the raysing vp of Lazarus which doe more set forth the power of Christ as the time of fowre dayes that the Sepulchre had a stoane layde vppon it the which Christ commanded to be taken vp in the sight of al men For it foloweth 39. Iesus saide take ye away the stoane Martha the Sister of him that was dead saide vnto him Lorde by this time he stinketh for hee hath beene dead fowre daies R. The beginning of the workes of God as it séemeth foolishe so also it séemeth to bée childishe For beholde hée whiche went about to rayse vp a dead man cōmaundeth the stoane to be taken away as though by the same power of the worde he could not remoue awaye the stoane from the doore of the Sepulchre or could not bring forth the lyue man through the stoane Why then doeth he that which is greater and committeth lesse matters to others to be done For afterward he commaunded others to loose the napkins that were tyed about his face M. He coulde in déede by the same power haue taken away the stoane by which he went about to restore a dead man to lyfe but hée thought it better to vse their labour about all such lyke thinges which stode by reseruing onely vnto him selfe the power to rayse vp the dead man R. first that so many as were present might bée more assured witnesses of the myracle and secondlye to teache vs to hope well in matters that fall out contrarye to our expectacion For whereas hee commaundeth to take away the stoane it séemeth to argue some impotencye to bee in him but the same impotencye at the leangth breaketh out and sheweth it selfe mightye force and power Lorde by this time he stinketh The infidelitye of Martha serued verye muche to the commendacion of the miracle For so the Lorde is wont to turne euell into good not by our dilligence and labour but by his most wyse dispensation M. This Sister confesseth that the dead Carkas doth sauour or stinks affirming openlye the same to haue béene buryed fowre dayes that euery one might haue the power of Christ in greater admiration For Gods glorye is oftentimes so set forth in vs that by our miserye corruption infirmitye and destruction the maiestye of Gods power is made more manifest Acts 26. x. i. Cor. i5 9 ◠Tim i. 13 So Paul when he would commend the glorye of the grace of GOD which was shewed in him with open mouth confesseth in diuers places that he was a persecutour and an aduersarye to the grace of God C. Notwithstanding that which Martha speaketh here is a signe of distrust as is sayde because shée iudgeth the power of Christ to be lesse than it is for because nothing agréeth lesse with lyfe than corruption and stincke Martha gathereth that there is nowe no hope of remedye Euenso when preposterous cogitacions occupy our mindes God after a sort is driuen from vs least he shoulde finishe his worke in vs. Martha verilye dyd so litle further the raysing of her brother that for her hée might haue lien for euer in the graue because she being past al hope of lyfe went also about to hinder Christe from raysing him vp and yet notwithstanding shée had nothing lesse in her mind This the imbecillitye of Faith bringeth to passe that we being drawne this waye and that waye might fight and contend with our selues Martha lyed not when shee sayde I knowe that whatsoeuer thou askest of God hée wyll geue it thée but a confounded faith doth lytle helpe except the same bée put in vse when we come to the present matter Moreouer in Martha wee maye beholde howe many defections of Faith there be euen in the best Shee was the first that came to méete Christ this was no small testimony of pietye and yet notwithstanding shée ceaseth not to set and laye stoppes and stayes before him in his waye Therfore that we may haue successe vnto the grace of God let vs learne to attribute vnto him farre greater power than our sences can comprehend And if so bée the first promise of God will not content and satisfye vs yet at the least when he confirmeth vs the seconde and thirde tyme let vs be quiet and content after the example of Martha 40. Iesus saide vnto her saide I not vnto thee that if thou diddest beleeue thou shouldest see the glorye of God M. By these woordes our sauiour Christ went about to erect and comfort the sorrowfull minde of Martha which was also weake in the Faith and to direct bring her to this that she woulde with a stedfast and constant minde haue onely regarde to the miracle to come C. And withall he doeth reprehend her distrust for that she had not conceiued hope by the hearing of his promise As if Christ should haue sayde Bv. Thou doest obiect the stinke of the corrupted and putrifyed body whereby thou doest gather with thy selfe that the stoane shal be remoued from the graue in vain and a waye made for him to aryse which shall neuer come forth But the eyes of the faithfull must not bée fixed vpon this earth and earthlye substaunce neither must their eares be open to the reasons of fleshe whiche alwaye rebelleth against God it is necessarye to call to minde the worde of God to remember his promises haue them alwaies before thine eyes and to leane and staye thy selfe whollye vpon them Remember Martha therefore my wordes Hath that failed which I sayde vnto thée euen nowe that if thou diddest beléeue by the death of thy brother the glorye of God should be declared Hath that failed which I promised vnthée saying Thy Brother shall ryse againe Therefore the stinke putrifaction and corruption neyther doth nor can hinder the glorye of God any thing at all Onely beléeue and thou shalt finde God true and omnipotent C. And by this place it doeth appeare that he spake somwhat more vnto Martha than Iohn in wordes hath expressed howe this same was the meaning of Christ when hée called him selfe the resurrection and the life When he sayeth Jf thou diddest beleeue thou shouldest see His meaning is not that the resurrectiō of Lazarus which was done to the glorye of God depended vpon the fayth of Martha but he seemeth rather to meane thus that Martha had not seene the glorye of God if so bee
the heires of God in déede doe enioye the lyght to the end When hee sayth Beleue in the light No man must thereby gather that the workes of light are not required of the childeren of light for by the workes of light we are declared to be the chidren of the light Bv. To the which effect pertaineth this saying of Paul ye were sometime darknesse but nowe are ye light in the Lorde walke as childeren of the light for the fruite of the spirite consisteth in al goodnes righteousenesse and trueth aprouing what is acceptable vnto the Lorde Ephe. 5.8 and haue no fellowship with the vnfruitefull wordes of darcknes These things spake Iesus C. It maye séeme straunge why he withdrue him self from them who so ernestly desyered to sée him But by the other Euaungelists we maye easily gather that the Euaungelist here speaketh of the enemies of Christ whome the Godly loue and desyer of good and simple men did ver and offend For the straungers that went to méete with Christ followed him till he came into the temple where he chaunced to come among the Scribes and his auncient enemies 37. But though he hadde done so manie miracls before them yet beleeued not they on him M. This ought not to be vnderstood only of that multitude which had mooued the question vnto the Lord concerning the exaltation of Christ but also of al the vnbeléeuing and blinded Iewes before whom the Lord had done many miracles C Therefore let this hinder or trouble no man that Christ was despised of the Iewes this offence the Euangelist putteth awaye shewing that he had many euident testimonies whiche broughte authoritie and credit to him and to hys doctrine but yet that the glory and power of God which euidently shined in the miracles was not séene and perceiued of the blind M. Moreouer the Euaungelist doth not without consideration make mention in this place of the vnbéelefe of the Iewes For he hath so ordered his history that nowe consequently he commeth to the declaration of the death and passion of Christe Béefore therefore he beginneth with the same he thought it necessary to admonish the reader before hande why it came to passe that the same nation and people remained styll so obstinate and vnbeléeuing that they were not afraide to crucefy the sonne of God to take awaye the offence which might here come he layeth the blame of this matter vpon the obstinacy of the Iewes which coulde be reclaimed by no miracles and yet bée iustefyeth Christ who by many miracles called them vnto the faith B. Moreouer when the Euangelist sayth according to his manner as it were speaking generally They beleeued not on him Iohn 8.30 hée ment that very fewe beléeued on him R. For he affirmed before that sertaine beleeued on him 38. That the saying of Esayas the Prophete mighte bee fulfilled which he spake Lorde who shall beleeue our saying and to whom is the arme of the Lord declared C. Because that thing might trouble the mindes of many men howe the Iewes could be so sencelesse and blinde that the visible power of God could nothinge mooue them Iohn of him selfe goeth forward to shewe that faith commeth not by the common sence and vnderstanding of men but by the singuler and rare gift of God and that if was foreshewed long ago concerning Christ that fewe or none should beleeue the Gospel B. This Esayas prophesyed it was mete therfore it should so come to passe and that the prophesy of the prophet should bee fulfilled For he would not haue prophesied of the same except it had bene so appoynted of my father Bv. But the Iewes were not such obstinate personnes because the Prophete dyd foretell that they should be so but he therefore foreshewed the same because they should bée suche Lord who shall beleeue C. This sentence consisteth of twoo partes In the first part Esaias speaking of Christ and foreséeing that whatsoeuer hee had spoken of Christ and also whatsoeuer should bée spoken by the Apostles should bée reiected of the Iewes as one amazed at such as bée in obstinacye hée cryeth out Lorde who shall beleeue our Preachinges And in the seconde parte hée sheweth the cause why the nomber of the beléeuing is so small namelye because God doeth not commonlye illuminate all menne but bestoweth the grace of his spirite onelye vppon a fewe Wherefore if so bée the obstinate infidelitye of a great number among the Iewes ought not to hynder the faithfull although they be fewe in number no more ought wée to bée ashamed at this daye of the Gospell although the same hath fewe Disciples By this word arme it is euident inough that hée vnderstandeth the power of God The Prophete teacheth that the arme of God whiche is included in the doctrine of the Gospell is hydde vntyll the same bée reuealed and withall hée testifyeth that all are not partakers of this reuelation wherevppon it followeth that many are left to their blindnesse being voyde of inwarde lyght who hearing heare not M. Therefore wee haue néede of the Reuelation of the power of God to beléeue the worde of Christ The high Priestes also Scribes and Pharisées sawe the power of God shyning in the workes of Christ and so dyd the reast of the wicked Iewes but they beléeued not because they sawe the same not as the power of GOD but as the power of Sathan therefore also they sayde Hee casteth out Deuelles in Belzebub the chiefe of the Deuelles Luke xi.xv. To cast out Deuelles was a worke of the finger of God but the wicked attributed the same vnto Sathan Wherfore Because they were destitute of the reuelation of the arme of God their eyes were blinded and their heartes were hardened The arme of God in Christ during the tyme of the Crosse séemed to be shortened but in his resurrection againe it declared it selfe to bée a mightye and outstretched arme Therefore we must praye vnto God that hée wyll reueale his arme vnto vs in Christ R. The Apostle Paule cyteth this testimony to exhorte the faithfull not to be discouraged because of the multitude of the vnbeléeuing and the small number of the faithfull neyther yet for the same to forsake the doctrine of the Gospell All sayeth he obeye not the Gospell For Esaias sayeth Rom. x. xvi Lord who hath beleeued our wordes 39. Therfore could they not beleeue because that Esaias sayeth againe He hath blin 40. ded their eyes and hardened their heart that they should not see with theyr eyes and least they should vnderstād with their heart and shoulde be conuerted and I should heale them C. This speache is somewhat more harde because as the wordes importe the waye and power of beléeuing was quyte stopte vp and taken awaye from the Iewes because the Prophesye of the Prophete had appointed them to blindnesse before they had eyther chosen blindnesse or fayth I aunswere that it is no absurditye if it coulde not happen otherwyse than God
had foreséene appointed But wée must noate that the simple and bare forknewledge of God was not the cause of these thinges howbeit here we must not haue so much consideracion of the foreknowledge of God as of iudgement and vengeaunce Neyther dyd God looke downe coÌ„sider from heauen what men woulde doe but he pronounceth what he him selfe woulde doe namelye that he woulde stryke the wicked with blindnesse giddines that he might take vengeance vpon their wickednesse For here the inferiour cause is noated why God woulde haue his word which by nature is whoalsome to bée perillous and deadlye to the Iewes namelye for that they had so deserued by their wickednesse It was impossible for them to shonne this punishment when God had once determined to caste them into a reprobate scence and to turne the light of his worde into darkenesse For this latter Prophesye is vnlyke to the first in this because there the Prophete affirmeth that no other do beléeue than those whome God doeth illuminate according to his good pleasure the cause whereof doeth not appeare For séeing of right and equity all men are lost and dampned God maye according to his goodnesse saue whome he wyll from among the rest But here hée maketh mencion of the obduration by whiche GOD taketh vengeaunce vppon the wickednesse of an vnthankfull people Who so doe not obserue and consider these degrées doe confounde amisse dyuers places of the Scripture But we haue expounded this place of Esaias in our exposition vppon the thirtéene Chapter of Mathewe beginning at the fowretéene verse 41. Suche thinges sayde Esaias when hee sawe his glory and spake of him M. This the Euangelist addeth least any man shoulde saye To what purpose doest thou alleadge this place The Prophete spake of the men in his time and therefore they serue nothing to this purpose C. This cogitacion Iohn preuenteth plainly shewing that the Prophet was sent to bée a teacher not for one age but rather that the glorye of Christe was shewed vnto him that he might bée a witnesse of those thinges which shoulde come to passe vnder his raigne and kingdome For to what ende dyd the Propheticall Reuelations serue but onelye to delyuer as it were from hande to hand to others that which they had receyued from God And the Euangelist taketh this as graunted vnto him that Esaias sawe the glorye of Christ Wherevppon hee gathereth that hée applyed his Doctrine to the state of his kingdome whiche was to come A. As touching the time in the which the Prophete saw the glorye of Christ some referre it to that tyme in the which Vzias the King dyed Esay 6.1 For then the Prophete sawe the Lorde sitting vppon a high throane and the skyrtes of his cloathing filling the Temple the Seraphins standing vpon it euerye one hauing sixe winges with twayne hée couered his face and with twaine he couered his féete and with twaine he dyd flée And one cryed to another and sayde Holy Holy Holy is the Lorde of Hoastes the whoale worlde is full of his glorye By this vision the purpose of the Prophete was to shewe a vewe of the kingdome of Christ M. But this also maye be referred to that which is contained in the thrée and fiftye Chapter of Esai For then the Prophete sawe the glorye of Christ in the spirite when hée spake of the arme of the Lorde 42. Neuertheles among the chiefe Rulers also many beleued on him but because of the Pharisees they did not confesse him leaste they shoulde be excomunicate B. Because the Euangelist had spoken of the obstinacy of the Iewes because they could not beléeue on the Lorde hee doth very well ad this by which he doth shewe that all were not so reiected but that many of the Rulers also beléeued one the Lorde how be it they were but weake as yet and louers of the glory of this worlde C. A worthie example verely of the grace of God for impietie hauing once gotten the vpper hand is a certaine generall plague which by the contagion therof infecteth al the partes of the body Therefore it is the singuler gyfte of God when some remaine syncere amonge a corrupt people Howbeit the same grace of God is to be seene at this daye in the world For although impietie and the contempte of God doe abounde and although a great nomber goe about to banishe awaye quite the doctrine of the Gospell notwithstanding it shall finde some sanctuaries and receiuers And so it cometh to passe that Faith hath certaine resting places leste it should be quite driuen out of the worlde Faith cannot be baniâ—â—â— oute of 〈◊〉 worlde M. So in the time of Elias there semed to be almost none which worshipped the true God so that Elias was thoughte to remaine aloane when as notwithstanding there were seuen thousand men in Israell which had not bowed theire knee before Baall 1. King 19. C. This word Also betokeneth an Emphasys and vehemencye For Princes and Rulers for the moste part weare such deadly enemies and haters of the Gospel that it was incredible that some one among them should haue bene found faithfull The more wonderfull therefore is the power of the spirite of God who pearced in thether whether nothing else coulde come Howbeit this was not the wickednesse of one age onelye that the rulars were obstinate and rebellious against Christ For honour Ritches and dignitye haue alwayes Pride theyr handmayde Wherefore it is a harde matter to bring them to bee humble and lowlye in theyr owne eyes who being puffed vp with Pride and arrogancye scarcelye knowe them selues to bée men Whatsoeuer he bée that excelleth others in this worlde wyll not if he bée wyse trust vnto his mightinesse least the same be a let vnto him A. Iam. 1.10 Let him that is Ritche sayth Saynt Iames reioyce that he is brought lowe for hee shall passe awaye as a flowre of the fielde When he sayeth that there were many we must not so vnderstand the same as though the one halfe or the greater part of the Rulers beléeued for they being compared to others of whome there was a great multitude they were but a fewe but those same were a great many if they were considered in them selues But because of the Phariseis This the Euaungelist misliketh in them for that they did not bouldly coÌ„fesse their faith C. And therewithall noateth howe greate the imbecilitie of faith was in them who were luke warme or rather key could For a true and liuelye Faith cannot bee deuided from Confession Faith and Confession linked together Rom. 10.10 For with the harte wee beeléeue to righteousenesse and with the mouth we confesse to saluation And it cannot bee that faith beeing once kindled in the hart shoulde not burne cast forth his flame Therefore the Euangelist geueth vs to vnderstand that these Princes imbraced the doctrine of Christ because they knew the same to be come from God but yet that
this faith was not liuely in them and not so vertuouse as it beecame the same because Christ geueth not vnto his Disciples the spirite of feare but the spirite of constancye insomuche that they dare bouldlye confesse that whiche they haue learned of him And although it is not likely that these men were quight dumbe yet notwithstanding because they made no true confession the Euaungelist simply denieth that they professed theyr fayth For this had bene true and lawfull confession to haue openlye geuen their name and professed Christ Wherefore let no man flatter himselfe which in anye parte hydeth and dissembleth his faithe leste he should incurre the displeasure and hatered of men For although the name of Christ be odiouse that feare is not excusable which maketh vs slide from the confession of his name though but the breadth of a heare Bv. A great number at this daye haue the very same disease that these Rulers had For they vnderstand the doctrine of trueth they know the lawful vse of the sacramentes that papistry is contrary to the doctrine of the Gospell and that in the papacy the Sacramentes are not ministred accordinge to the institution of the Lorde all these thinges they sée and knowe but yet neuertheles for feare and the loue of temporall thinges they communicate with the very same they haulte on both sydes and do not bouldly confesse the trueth All these men verely do greatly offende and ought not to be confyrmed in their errour to beleue that it is sufficient if so bee they retayne that which is true in their harte and do thinke well in their minde of the Gospell and in the meane time haue a lyking of these abhominations instituted against the word of God that is to saye they come vnto the masse not as to the masse but as vnto the Lordes Supper God hateth that hipocriticall dissimulation and loueth trueth and sinceritie Concerninge excommunication reade the ninth Chapter going before beginning at the .22 verse 43. For they loued the prayse of men more then the praise of God R. Thou mayest sée in this place the cause why fewe of the Rulers mightye men and wise men doe not sincerelye confesse the Gospell Because the Gospell bringeth with it the Crosse and the forsaking of earthlye goodes Nowe séeing the Rulers coulde not abide to forsake their tyranny and séeing it séemed foolishe to the wise men to resigne the wisdome of reasone to the bare and weake worde of the gospell it hath euer to come to passe that very fewe mightie and wise men truely confessed Christ According to the saying of Sainte Paule Behould your calling bretheren how that not many wise men after the flesh not many mightie not many of high degre are called but God hath chosen the foolishe thinges of this world to confounde the wise C. The Euangelist laieth no supersticioÌ„ to these menes charge but onely sayth that they sought to auoyde the reproche and disprayse of men For yf so be ambition preuayled more with them than the feare of God it followeth that they were delyuered by a certayne light feare of concience Nowe let the readers noate how greatly God misliketh and condemneth theire feare who dissemble their faithe before men for feare of displeasure What worse thing can there be yea what can be more beastly than to preferre the vaine liking and commendation of men before the Iudgement of God And he pronounceth all those to be suche who forsake the displeasure of men when they should confesse a pure true faith and that iustely For the Apostell commending the inuinsyble constancie of Moyses Heb. â—i 27. saith that he endured euen as though he hadde séene him which is inuisible By which wordes he geueth vs to vnderstande that when a man fasteneth his eyes vppon God his harte will be inuincible more faste than an Adamant stoan Hervpon therfore commeth that cowardlines which maketh vs to fal to false dissimulation because wee haue wholy respect vnto this world For the sincere aspect and behoulding of God doth driue away all smoake and vanitie of ritches and honours It is not therefore a small and veniall offence as some imagine to deny Christ seeing the holy Ghost in this place sayth that those Rulers which confessed not Christe loued the prayse of men more than the glory of God Bv. And Christe himselfe sayth He which denieth mee before men shall be denied of mee before my Father which is in heauen Mat. 10.33 C. To loue the prayse of men in this place signifieth to desire to be in estimation and fauoure among men Therefore the Euaungelist meaneth that these Rulers were so addicted vnto the worlde that they rather desired to please men than God R. The prayse of men is to be counted honest good and wise the glorye and prayse of God is to be obiected contemned scorned crucified and to be cruellye slaine For by these meanes Christ entered into the kingdome of his Father and the Father by them was glorified in the worlde Hee therefore which preferreth the prayse of men before the glorye of God is vaine and miserable seeing the praise of men tendeth to reproache and shame but the glory of God bringeth to euerlasting lyfe 44. Iesus cryed and sayd Hee that beleeueth on me beleeueth not on mee but on him that sent mee M. All this place contayneth a serious and summarie declaration by which the Lorde maketh plaine protestation concerning himselfe and his dispensation as that hée doth not defende his owne cause that hée came not at his owne pleasure but that hée was sent of the Father that hée is the light of the world sent to doe good and not harme that hee spake nothing of himselfe and therefore that they which beléeue in him beeleéue not in him but in the father which sent him and that hee iudgeth not the vnbeleeuing but that they must be iudged by the word which he hath preached And by this his serious contestation hys purpose was in plaine wordes to gyue his last farwell to this blinde and obstinate people to lay the blame of vnbelefe vppon their owne heades and manifestlye to testefie of his righteousnesse and innocencie And this hee did not symply and in the eares of one or two but freely and with a lowde voyce which the Euaungelist noateth by these wordes Iesus cryed and sayde So did the saintes of God in olde time protest before the people shewing that they had omitted nothing Deut 32 1. Iosua 23.4 King 12 3. Act. 20.33 which pertayned to the office committed vnto them as Moyses Iosua Samuell and Paule B. Also the purpose of our sauiour Christ was by his example speaking of him selfe with so loude a voyce than the which nothing greued more the Pharises to incourag those fearfull Rulers which beleeued on him that with him they might dispise the Pharises in respect of God And that they might do this he bringeth a moste vrgent and stronge reasone affirminge that
will encreace that which he hath begon in vs. And wée must créepe béefore we haue strength geuen to vs to ronne swiftly And as Christ doth beare with vs in our imperfection euenso let vs learne not to cast of our weake Bretheren which as yet are far from the marck It is to be wished that al didde ronne with good courage but If anye doe ronne slowely so that he kéepe the waye let vs hope well CYR. Some think that by these wordes it was ment that Péeter after the assention of the Lord should be crucefyed but it maketh no matter what kind of death the Apostle of Christ suffered 37. Peeter sayd vnto him Lorde why cannot I follow thee nowe I will ieoparde my lyfe for thy sake C. Péeter by these words declareth that he was gréeued at the answere of Christ Hee vnderstoode that he was put in mind of his owne infirmitie whereby he gathred that his owne fault was a let vnto him that he could not presentlye followe Christ But yet he was not fully perswaded of this For by nature mankind is puffed vp with trust of his owne strength M. He doth not demaund and saye when shall I followe thée if I cannot followe thée nowe but he sayth VVhy cannot I follw the nowe As if he should saye R Doest thou think that I hauing receiued so many benifits of the wil be so vnthankfull that I will forsake thee Thou hast chosen mee to be an Apostle I haue tasted of the heauenly Ioye vpon mounte Thabor I haue wrought miracles in thy name and what benefite is it that I haue not receiued of thée howe then can I forsake thée being in great peril of thy lyfe I wil ventur◠my lyfe for thée yea I will dye for thée so far am I from forsaking thée C. These wordes of Peter shew what an opinion we haue conceiued of oure selues and howe we trust to our owne strength where vpon it cōmeth that wée dare doe any thing without callinge for the help of God when as notwithstanding we can do nothing But concerning this read more in the twentie six chapter of Mathew in the thirty thrée verse 38. Iesus aunswered hym wilte thou ieoparde thy lyfe for my sake verily verily I say vnto thee the Cocke shall not crowe till thou haue denied me thrise M. Peeter séemed to prooue Christ a liar in denying that so bouldly which the Lord declared vnto him Therefore Christ séeketh more and more to beate downe the arrogancy of Peeter leste hée béeing puffed vp aboue measure shoulde bée to prowd of his owne strength And Christ would not contend with him but thought it better to let him haue experience of his owne strength euenas fooles are serued who are neuer wise but when they are punished Peter promiseth inuincible constancie and he speaketh according to the sincere affection of hys mind but it is blind and presumptuouse bouldnesse because he considereth not what was geuen vnto him Therefore the Lord correcteth that rashenesse As if he should saye R. What is that I heare Wilt thou Péeter dye for mée who came to dye for thée M. But I saye vnto thée that thou shalt be so aferd and discouraged that thou shalt not only forsake mée with the rest but shalt also deny mee euen as if thou haddest neuer knowen mée and that not once but twise yea thrise and with suche spéede that thou shalt deny mée before the Cock crowe But because this example pertaineth vnto vs let all men learne to waye and consider their owne infirmities and imperfections leste they be to prowd vppon vaine confidence Wée cannot presume to muche vpon the grace of God but here the secure presumption of the fleshe is reprehended seeing that faith bringeth forth rather feare and carefulnesse Hée suffereth the due and condinge punishement of his arrogancy wherefore that God may stay vs vp by his power let vs learne to forsake oure owne strength and to flée to him in time ⧠The Xiiij. Chapter 1. And he saide vnto his Disciples let not your hartes be troubled ye beleeue in God beleeue also in me Let not your hearts be troubled THIS whoale Chapeter is mixed with consolations with doctrines witht exhortacions and with promises The Lorde comforteth his sorrowefull and troubled Disciples instructeth them concerninge the father exhorteth them to beléeue in him to loue him to keepe his sayings promiseth them place in heauen the gift of the holy Ghost the hearing of their praiers his retourne vnto them againe the loue and grace of his Father and laste of al his peace And he doeth not without cause vse so many wordes to confirme his Disciples who had so daungerouse and fearfull a battaile prepared for them For this was no smal temptation that which in a litle while after they shoulde sée him hanging uppon the Crosse in the which sight there was nothing to bee seene but matter of vtter desperation Seeing the hower of so greate trouble was at hand he sheweth them a remedy lest they beeing ouercome should quaile M. In him we see the Image of that Priest Heb. 4.15 who béeing him selfe tempted in all thinges can haue compassion vppon all those that are tempted euenas the Apostle describeth him vnto vs. Hée knoweth that his disciples are men and ar easily troubled with sorrowful things I would to God that they which are of some estimation in the Churche were thus affected toward the weake euenas Christ was affected toward his whome he willeth not to be troubled C. Wée must alwayes consider the circumstance of time in that Christ would haue hys Disciples to stand strong and withoute feare when all thinges might séeme to bring present death and desperation M. For hée knewe that none of those things should hurt him how dangerouse and mortall soeuer they séemed to bée Therefore wée must alwayes vse thys Buckler to withstand such conflictes It cannot bée but that we shall feele diuers motions but we must be so affeard and troubled that we do not fall The faithful therefore are sayd not to be troubled because they leaning vnto the word of God although they bee oppressed with great troubles yet notwithstandinge they constantly go forward Ye beleue in God beleue also in me C. Christ doth not only encourage hys Disciples by exhorting them vnto constancy but doth also teach from whence they must seeke for theyr strength namly from Faith by which he is acknoweledged to be the Sonne of God who is able ynough of him selfe to defend those that are his This is the true waye to stande yf so be our fayth be reposed in Christ and yf so be it doth behould him when he helpeth vs euen as yf hée were present For this is the meaning of that whiche as sayth There is no cause why yee should be troubled for my departure Bv. For yf so bee ye haue grounded youre fayth vppon God he shal saue you and I also will saue you euenas I haue promised oftenne times heretofore For
he which beléeueth in God beléeueth also in mée which am the true God of one essence power and glory with the Father C. But it is marueile why he placeth here fayth in the Father in the firste place For he shoulde rather haue sayde vnto his Disciples that they must beléeue in god so soone as they had béeleued in Christ Because as Christe is the expresse Image of the Father euenso firste of all they should haue beheld and considered him and for this cause also he descended vnto vs that our fayth beginning at him might reach vnto the Father But Christ had a farther meaning For there is no man but he will confesse that wée must beléeue in God and this is a generall Rule to the which all men without controuersie will subscribe and yet notwithstanding there is scarse one among a hondered which in verye déede doth beleue in him both because the bare maiestie of God is to farre from vs and also because Sathan doth set betwéene vs and it all the darcke clowdes hée can to kéepe vs from the syghte of the same And so it commeth to passe that our faith seking God in his heauenly lighte and glory vanisheth away Also the fleshe of her owne accorde bringeth a thousand Immaginations to drawe vs awaye from the right behoulding of God Therefore Christ setteth forth hym selfe as the scope and marck wherevnto if we direct our fayth it shall finde by and by where to rest For this is that true Immanuel who so soone as he is sought by faith aunswereth within vs. This is one of the Principall poynts of our faith that the same oughte to bee directed only vnto Christe and to bee reposed in him least it shake in temptations And this is a true triall of faith when we wil not suffer our selues at any time to be drawen awaye from Christe and the promises mad in him 2. In my fathers house are manye mansions If it were not so I woulde haue toulde you I goe to prepare a place for you Bv. He addeth nowe another place of consolation moste euident taken of that blessed kingdome and of the ende or fruite of the Lordes death C. Béecause the absence of Christ might be the of sorrowe he testifieth that hee doeth not therefore go from them to the ende he might abide from them still because there was place prouided for them in the kingdome of heauen For this suspition was to be taken awaye that Christ ascended to the father to leaue his Disciples in the earth carlesly behynde hym This place hath bene drawen amysse into another scence as though Christ had taught that there had béene seuerall degrees of honoure in his heauenly kingdome For he sayth there are many mansions not differing or one vnlike another but such as were and are sufficient for many euen as yf he should haue sayde There is place there not only for mee but for all you also R. There is noe cause then why ye shoulde be gréeued for my corporall departure for the kingdom of my Father is prepared for you from the beginning of the world and ye were chosen therevnto before the foundation of the worlde was layde Wherefore there is nothing that canne hurt you whether it be synne the world Death Ioh. 10.29 Hell or Sathan For no man can take the elect out of my Fathers hand Obiection But some will saye if so be we weare elected and had mansions prepared for vs from the beginning of the worlde what nede haue we then of Christ Or wherefore came he into this worlde I aunswere Aunsvvere we were elected before the foundation of the worlde but yet in Christ and by Christ For none is Adopted of the Lord to be his sonne but by Iesus Christ And thus dwelling places were prepared before the foundation of the worlde but by Christ the Mediatoure and Intercessoure Wherefore Christe came into this world to reueale those dwelling places vnto vs before prepared to open the gate of election and allso to make vs ready and apt by his holy spirite to receiue those mansions For what shall it profite to be elected and yet eyther to be Ignoraunt of the gate of election or else not to enter into the same But whereas there are sayde to be many mansyons whenas fewe are chosen as sayeth our sauioure in another place Mat 20.16 many are called but fewe are chosen We must not lightly ouerpasse it For there are sayd to be many in respect of Christ that this might be the scence Heauen is not prepared for me aloane I aloane am not elected from euerlasting of my father but many others hath my father elected by me the kingdome of heauen is prepared for many others by mee through the fayth which they haue in mée I aloane am the true and only sonne of God and only naturally elected of my Father from whome aloane the kingdome of heauen is prepared naturally but there also many others whom the Father hath chosen in mee and which shall possesse by me the kingdome of heauen prepared from the beginning insomuch that by me they are made the children of God by adoption and heyres of all his blessinges graces and benefites For I haue geuen al those power to bee the sonnes of God which beleeue in my name Jf it were not so J would haue tould you As if he should say C. If so be the kingdom of heauen were prepared for me aloane I would disapoynte you of youre hope I woulde therefore haue tould you that there is no place in heauen with my father but for me alone Notwithstanding heare a question maye be demanded Obiection what was the conditiō of the fathers before Christ ascēded into heauen For many Immagine that the soules of the righteouse were in Limbo beecause Christ sayeth that he will prepare a place by his ascension into heauen But aunswere is easily made here Aunsvvere that a place is sayd to be prepared against the daye of resurrection For mankinde is by nature banished out of the kingdome of God But the Sonne which is the only heire of heauen is gone to take possession for vs that by him we mighte haue accesse thether For in his person we possesse heauen already by hope Ephe. 2.3 as the Apostle Paule teacheth Here therefore he putteth not a difference between our state and the state of the Fathers after death because Christ prepared a place for boath together into the which he shall receiue all in the latter day Before the Reconciliation was finished the soules of the righteouse were as it were in a watch Towre wayting for the promised redemption and doe enioye blessed rest vntil the redemption be fulfilled 3. And if I go to prepare a place for you I will come again receiue you euen vnto my selfe that vvhere I am there may ye be also C. This conditionall sentence oughte to be resolued into an Aduerbe of tyme as if he had sayde after I am gone I
will retourne to you againe R. For I will not so goe away that I will be quite separated from you I will not so goe awaye that I will not retourne againe I will not so enter into the kingdome of my Father that I will retayne the same to my selfe aloane but for youre cause I goe and I so goe that I will come againe receiue you vnto me C. Moreouer this comming againe heare oughte not to be vnderstoode of the holy ghoste as though Christ would geue vnto hys Disciples a newe presence of him selfe in the spirite It is very true that Christ dwelleth in vs and in vs by his holye spirite but he speaketh here of the laste daye of Iudgement in the whiche hee shall come at the length to gather those that be his together And verily hée doth dayly prepare a place for vs yf so be wée haue respecte vnto the whoale body of the Church Wherevppon it followeth that the full time of our enteraunce into heauen is not yet come This the Apostle doth notably expresse in the fourth Chapter of his firste Epistle to the Thessalonians M. Lette vs remember therefore that Christ is come againe into this world The worlde beleeueth not this The cause of hys firste comming was that all they which were elected vnto lyfe from the beginning might be called vnto the grace of the kingdome of God The seconde cause of his comming shal be that the foresayde elected maye be taken vp into Euerlasting mansions This shal be broughte to passe by the ministery of Aungels Math. 13 And this second comming of Christ is desired so long vntyll a place is prouided in heauen for euery one And this caling of the electe shal be fulfilled here in earth the which béeing once ended and fulfilled this moste corrupt and wicked worlde shall haue an ende This wicked worlde shall haue an ende when the nomber of Gods elect is full A. Reade the twentyth sixe verse of the twelfth chapter going before 4. And whether I go yee know and the vvay ye knowe B. Because he would comfort his disciples concerning his departure it is necessary that we vnderstand this of that waye by which his disciples should followe hym vnto the Father C. Howebeit withall Christ teacheth that his death is not destruction but a passag to the father Therefore we haue here to noate twoo thinges The fyrst is that wee beholde Christ in his heauenlye glorye and blessed immortallity with the eyes of faith Secondlye that wée knowe him to bée the first fruites of our lyfe and the waye which was shut vp against vs is nowe opened vnto vs by him This he vttereth more plainlye in another place saying Mat. i6 24 M. Hee which wyll followe me let him deny himselfe and take vp his crosse and followe mee Christ him selfe is the waye to heauen that by him and after him we may come to heauenly thinges 5. Thomas sayde vnto him Lorde we knowe not whether thou goest and howe is it possible for vs to know the waye Bv. The Disciples being much gréeued marked not what the Lorde sayde vnto them and iudging to groslye of the wordes of the Lorde vnderstande not his minde and purpose C. And although at the first sight the aunswere of Thomas séemeth to disagrée with the saying of Christ yet notwithstanding his purpose was not to discréedite his Maister Notwithstanding it may be demaunded howe he denied that which the Lord had affirmed We aunswere that there are oftentimes in the Saintes confused vnderstandinges because they doe not way and consider the manner and reason of that which is plainlye set before them So the calling of the Gentiles was prophesied by the Prophetes to come of the true scence of Faith Ephe. 3 9 the which notwithstanding the Apostle Paule affirmeth to bée a misterye hydden from them Therefore when the Apostles shoulde beléeue that Christ went vnto the Father and yet notwithstanding knew not howe he should get that kingdome Thomas iustly affirmeth that they knew not whether hee went Therevppon hée gathereth the waye is more obscure For before wée enter into the race wée must knowe whether it tendeth M. By this place wée gather that no man knoweth the waye to heauenlye thinges except he fyrst knowe that Christ our sauiour and Mediatour is gone thyther 6. Iesus sayth vnto them I am the waye the trueth and the lyfe no man commeth vnto the Father but by me R. This is the principall poynt and sum of the whole Gospell that Christ is the waye the trueth and the lyfe C. Christ doeth not dyrectlye aunswere vnto the question yet notwithstanding he omitteth nothing which is necearye to bée knewne The curiositye of Thomas was to bée bridled therefore Christ doth not shewe what his condicion shal be with the Father but standeth vppon a more necessery point Thomas would wyllinglye haue hearde what Christe should doe in heauen euen as we oftentimes doe to muche wearye our selues with such subtile and curious poyntes But wee ought rather to applye our mindes how we shal be partakers of the blessed resurrection to come Wherfore the sum of this sentence is that whosoeuer getteth Christ she ll want nothing and that therefore he goeth beyonde all perfection which is not contented with him alone And he speaketh of their degrées as if he should saye that he is the beginning the middest and the ende Wherevppon it followeth that we must begin with him goe forewarde in him and ende at him We must not séeke for higher wisdome than that which leadeth vs to euerlasting lyfe This he affirmeth shal be founde in him And hée also pronounceth that the same must bee sought for in no other Hée teacheth moreouer that he is in the waye by whiche onelye wée must come thyther Therefore least hée shoulde fayle vs in any part he reacheth out his hande to those that goe astray and doeth humble himselfe so far that he directeth sucking Children hee hauing professed him selfe to bée a Captaine forsooke not his seruauntes in the midst of their race but made them partakers of the trueth At the last he made them partakers of that trueth than the which nothing more excellent can be deuised Bv. Therefore in these wordes all the Misteries of the Gospell are comprehended and from hence the ryuers of lyfe doe spring C. Séeing therefore that Christ is the waye there is no cause why the weake and ignoraunte shoulde complaine that they are forsaken of him seeing he is the truth and the lyfe he containeth in him selfe wherewithall to satisfye euen the most perfect Trueth in this place is taken of some to bée the wholsome lyght of heauenly wisedome And of othersome to be the substaunce of lyfe and of all spiritual graces which is compared with figures and shadowes Euen as when it is sayde Grace and trueth came by Christ Iesus But more rightlye it is taken for the perfection of Faith Iohn 1.7 euen as the waye is
Therefore although he semed to speake vnto deafe men for a time yet notwithstanding afterwarde it appered that he did not spend his winde in vaine but that he sowed the sede in the grounde which was afterwarde to bring forthe frute And as Christ speaketh héere of his worde and of the fulfillinge of thinges euen so his death Resurrection and ascention into heauen do growe together with doctrine that they maye bringe forth Faithe in vs. A. Moreouer he speaketh here almoste the same which he did when he made mention of the treason of Iudas Nowe I tell you before it is come that when it is come to passe ye might beleeue that I am he Iohn 13.16 And in the sixtene chapter folowing But these thinges haue I spoken vnto you that when the time shall come ye maye remember that I toulde you By which wordes he sheweth a plaine Argument of his diuinitye to the confirmation of his disciples Faith 38 Hereafter will I not taulke manye wordes with you for the Prince of this worlde cōmeth hath naught in mee Bv. Nowe in playne words he sheweth that be would die for the saluation and Redemption of mankinde For he shewing that death and bondes wayted for him saith Now shall my first ministerie ceasse by which I abased my selfe euen to the forme of a seruant For the hower of my passion is at hande By which saiing he minded to make his Disciples more attentiue and more deepely to printe his doctrine in their mindes For fulnes often times bringeth loathsomenesse and that is more earnestly desired which is harde to be gotten and that which tarieth but a while is moste set by Therefore he telleth them that he will shortly go from them to the ende they might be the more desierouse to heare his doctrine And although Christ should teach vs all our life time without ceassing yet notwithstanding this sentence might be applied to our vse also because seing the race of our life is but shorte we must vse occation A. lest we beinge blynded in our owne wickednes do contemne his voyce which talketh with vs at this daye For the Prince of this world C. Hée might simplely haue saide that he should dy and that nowe the hower of his death was at hande but he speaketh by circomstance to cōfirme their mindes leste they being terrefied with so horrible and fearefull a kinde of death should falle awaye For to beleue in him being crucefied is nothing else but to seke life amonge the deade First of al he saith that this power shall be geuen to sathan then he addeth that he suffereth the same not be cause he was therevnto constrained but that he might obay his Father A. But why the Deuell is called the prince of this world we haue shewed in the twelueth chapter going before C. And by the name of worlde be comprehendeth all mankinde For there is but one redemer which deliuereth vs out of this horrible seruitude But seing this poonishment came by the sinne of the first man euen as dayly it encreasseth more and more through new sinnes let vs learne both to hate our selues and our sinnes also For we are so captiue vnder the Rule of Sathan that notwithstanding this seruitude which is voluntarie shall not excuse vs and make vs blamelesse Wée muste also noate thot the same is attributed here to the deuell which is done by wicked men For it is no vnwonted thinge to attribut that to the capitaine which was done by the whole armie of the Capitaine Sathan was the Captaine of Iudas and of the murdering Iewes who caused them to commit such horible wickednes C. Therefore when the wicked are caried by the motion of Sathan whatsoeuer they do is iustly saide to be his work M. Also this place teacheth what they ought to looke for of this world in the which the Deuell is Prince secondely how he vseth wicked men as his soldiers to persecute Godes electe And hath naught in me B. Sathan hath power ouer those that are subiect to sinne For he worketh in the children of disobedience Therefore seing the Lorde was pure from all sinne Sathan had no power at all in him C. Howbeit these wordes maye haue a farther meaninge For Christ speaketh not here of his purenes alone but also of his deuine power whiche was not subiecte vnto death For it was mete for the Disciples to knowe that hee was not obnoxius to infirmytye leste they should think to basely of his power But in this generall sentence that former sentence is concluded that in subduing death he was not bounde to Sathan Whervppon is gathered that he tooke vpon him our tourne when he submitted him selfe to death Bv. R. Othersome also noat here that Sathan had no power in Christ because the members and instrumentes of Sathan could not obtayne that whiche they desired For they purposed to destroye Christ and to blot out his name for euer but he when he hoong vpon the crosse and was euen in death shooke the earth and wrought suche wonders as beséemed the Sonne of God straight after he arose from death to lyfe and assended into heauen where he raigneth ouer the whole world Sathan had no power in Christ Therefore the power of sathan could preuaile nothing againste the Lorde of light and lyfe This is no small consolation to the faithfull For the Lorde Iesus hath ouer come for vs sin death and sathan Wherfore if sathan had no power in the head neither shall he haue any power in the members For the victory life and innocencye of Christ Iesus is ours by Faith Therefore yf at the hower of death the Prince of this world come vnto thée be not afrayde consider that he hath bente and vsed all his force againste the Sauiour and preuailed not but was ouerthrowne him selfe when he thought to haue gotten the victory The Lorde Iesus got the victory for thy sake and thou shalte ouercome in hym R. But if Sathan had no power ouer Christ why then did he preuail so muche that he brought him to the death of the Crosse For shortly after Christ died and that the most shamful death of al others euen the death of the Crosse Heare now the cause hereof in these words of our Sauiour following 31. But that the worlde may know that I loue the Father and as the Father gaue me a cōmaundement euen so doe I ▪ Rise let vs goe hence But that the worlde might know B. That is to say Therefore I wyll geue place to the power of Sathan and delyuer my selfe into the handes of sinners that the world may know that I loue the Father C. We haue in this to noate that Gods decree here standeth in the hiest place lest we should think that christ was so caried to death by the violence of Sathan that some thing happened to him beside the purpose of God For it is God whiche hath ordayned his sonne to be the prepitiatory and which would
of God Herevnto they are driuen by Sathan their Prince that oulde enemy of God Wherevpon if so be the Apostles had not béene chosen out of the worlde and endewed with the spirite which is an enemye to the Prince of this world although they had not béene beloued of the men of this worlde yet notwithstanding they had béene borne withall and loued of some But they séeking the glorye of God styrred vp the whoale worlde against them that is to saye all those whiche were not endued with the spirite of God C. This therefore is another consolation that the Apostles were therefore hated of the worlde because they were selected and chosen out of the same And this is their true felicitye and glorye because after this manner they haue escaped out of destruction for this worlde is euen vowed to destruction i. Cor. xi 32 Herevppon the Apostle sayth VVhen we are iudged we are corrected of the Lorde lest wee shoulde be condempned with the world Nowe if they were elected out of this worlde it followeth that they were part of this worlde and that they were seperated by the onelye mercye of God from the rest Gala. i. 4 A. Euen as the Apostle Paule sheweth in these wordes VVhich gaue him selfe for our sinnes to delyuer vs from this present euyll worlde according to the wyll of God and our Father M. Here we sée the cause for the which false and counterfaite doctrine is more easilye receyued of men than that which is true For the world loueth his owne But euery one is a lyar Psa 116 xi It is no maruaile therfore if the world fauour the teachers of lyes and errours i. Iohn 4 5 and be enuious to the rest A. Wherevpon Saint Iohn sayeth They are of the worlde therefore the world heareth them Therefore it cannot be but that they shall haue continuall warre with men whiche wyll shewe them selues to bée the faithfull Ministers of Christ C. Yet notwithstanding that exhortacion of Saint Paul is not repugnaunt with this Doctrine Romae ii i8 when he sayeth So much as in you lyeth haue peace with all men For the exception which is added is as much as if he had sayde that wée must looke what is lawfull and meete for vs to doe lest we séeking to please the worlde suffer corruptions abuses of the same For the same Apostle sayeth in another place Doe I seeke to please men For if I had hytherto pleased men Gala. i. x I had not beene the seruaunt of God But there may yet another question be moued For we sée that the wicked which are of this worlde are not commonlye hated but also detested and abhorred of the greater parte Here the worlde loueth not his owne I aunswere Earthlye men whiche are lead by the scence and motion of the fleshe do neuer truely hate sinne but onely so farre foorth as they haue a care for their owne commodity and losse Howbeit the purpose of Christ was not to denye but that there was mortall war contencion among those of the worlde onely he minded so shewe that the world hated nothing but that whiche belonged to God in the Faithfull And hereby also it doeth appeare howe fondly the Annabaptistes do erre who gather by this argument aloane that they are the seruauntes of God because they displease the greater sort of men 20. Remember the word that I saide vnto you The Seruaunte is not greater than the Lord Yf they haue persecuted mee they will also persecute you Yf they haue kepte my saying they will keepe youres also Remember the worde that I sayde M. Concerning this word of Christ reade the sixtéene verse of the thirtéene Chapter going before C. This is a confirmation of the sentence going before where Christ sayde that he was hated of the worlde who notwithstanding was more excellent than his Disciples For it is not méete that the condition of the seruaunt shoulde bée better than his Maisters M. By this place we are taught how muche it becommeth vs not onelye to heare the worde of God but also to remember the same For as it is not sufficient to haue money for the present time except thou kéepe the same also for necessarye vses so also we must thinke of the worde of the Lorde To heare the worde of Christ and not kéepe the same in mynde is as if a man shoulde get money and by and by wast and spende the same The wordes of Christ must bée kept for necessitye to come Also we sée that the Apostles were the seruauntes of Christ although he made account of thē not as of seruauntes but as of friendes If they haue persecuted mee Bv. As if he should saye Yf they haue not spared me which am your Lord and Prince excellent and mightye boath in word and also in power but haue greatlye persecuted me it is not lyke that they wyll spare you which are far inferiour vnto me If they haue kepte my saying C. When he had spoken of the persons he maketh mencion also of doctrine For there is nothing that troubleth the Godly more than when they see the doctrine of God to bée prowdlye contempned of men M. Hée must néedes be a verye prowde Disciple whiche perswadeth him selfe that hée can so delyuer the doctrine of trueth vnto the worlde that those thinges which he teacheth shall bée receiued and kept when Christ him selfe missed of the same If any man demaund saying to what ende then preached hee and why did he commaunde his Disciples to preach this word so hated and despised of the world We answere Firste there were many of the electe which had receyued the same worde of truthe for whose sake it was méete that the Gospell should be publiquely taught Secondlye it was necessarye that the trueth shoulde bée set before the Reprobates to the ende they might haue no excuse of theyr vnbeléefe euen as it shal be shewed in the twoo and twentye and foure and twenty verses following When Christ sayeth your doctrine and mine it is to bée referred to the Ministerye There is but one onelye teacher of the Churche whiche is Christ but hée woulde haue his Doctrine of the which he was the first Minister to bée preached by his Apostles A. Wherevppon in the seuentéene Chapter following hée calleth his word theyrs when hée sayeth Neuerthelesse I pray not for them aloane i. Pet. 4. i5 but for them also whiche shall beleeue on me through their worde 21. But all these thinges will they doe vnto you for my names sake because they haue not knowne him that sent me M. Hée nowe sheweth the principall cause of the hatered and persecution of his Disciples by the worlde namelye the mousterous madnesse that is in the worlde being so outragious against the doctrine of saluation through ignoraunce For no man could wyttinglye presume to withstande GOD. Therefore it is ignoraunce and blindnesse whiche maketh the worlde so boulde as to resist Christ Wée must
that euell Where hée sayeth that they haue ouercome who are as yet in the middest of the skyrmyshe But our condition differeth far from theyrs which fight vnder the standerdes of men For Mars to them is doubtfull and the successe of the battaile vncertaine but wee before wée encounter with the enemye are conquerours because our head Christ hath once ouercome the whole worlde for vs when he ouercame Satan the Prince of this world So that hée maye paraduenture afflicte the children of God but hee can neuer haue the victorye for that the cause belongeth to Gods kingdome By the name of the world in this place Christ reprehendeth all that is contrarye to the saluation of the Godlye in speciallye all corruptions the whiche Sathan abuseth to intrappe and beguile vs. B. Therefore the worlde is so ouercome by Christ that it maye onelye profite vs but not hurte vs yf so bée through Faith which is the victorye of the worlde wée cleaue faste vnto Christ to the end ⧠The .xvij. Chapter 1. These wordes spake Iesus and lyfte vp his eyes to heauen and sayde Father the houre is come glorifye thy sonne that thy sonne also maye glorifye thee R. HITHERTO from the thirtéen Chapter Christe hath taught that he was sent of the Father into this world and that hee woulde goe to the Father againe Beside this he confirmed with many comfortable consolalations all those that beléeue in him against the offence of the Crosse specially with the last comfortable precept in the Chapter going before Be of good cheere I haue ouercome the worlde For wherevnto soeuer thou haue respect whether it bée vnto corporall thinges or spirituall thinges the Crosse is alwaye obiected C. Wherefore the comming of the holye Ghost being promised by him he made them to haue better hope and also debated the matter at large concerning the glorye and excellencye of his kingdome R. And nowe he prayeth his Father fyrst that his Father would glorifye him seeing that the Ministerye of the Gospell was now fulfilled and the power of his glorifycation come Then he prayeth for his Apostles And last of all for all such as should beleeue through the Preaching of the Apostles M. Therfore Christ addeth a Prayer to that doctrine by the which he instructed and confirmed his Apostles and such a prayer as agreed with the present cause of the which he had spoken so largely This is a most excellent order and dilligentlye to bée obserued and noated not onelye of all the Ministers of Christ but also of the Faithfull that they turne from Doctrine to prayer For doctrine wyll be coulde except the same bée made effectuall by God Wherefore hee geueth an example to teachers not onelye to bée painefull in Preaching the worde but also by vsing prayer therewith to call for helpe from God that it woulde please him by his benediction to make the same fruitefull M. For whether thou teache or bée taught wée must not looke to receiue encrease and fruite by man but we must make our humble prayers vnto GOD who geueth boath to him that teacheth and to him that heareth increase and profite C. To bée short this prayer of Christ 1 Cor 3 7 was as it were a sealing of the former doctrine boath that it might bée fyrme in it selfe and also that the Disciples might geue credite therevnto and stedfastly beléeue it C. And in this Chapter Christ manifesteth his Priesthoode of whome it is written Thou art a Priest for euer after the order of Melchisedech Also Psal ii0 4 In the dayes of his fleshe hee offered vp prayers and supplications with strong crying and teares vnto God Heb. 5 2 which could saue him from death and he was hearde out of the feare M. Christ taught before nowe he prayeth Prayer preaching ioyned togither shortlye after he purposed to offer vp him selfe an acceptable sacrifice to God his Father C. And wheras Iohn sayth that Christ prayed lyfting vp hys eyes vnto heauen it was a token of greate feruencye in prayer For by thys Iesture he declared that hys minde and affection was rather in heauen than in earthe that leauing men he myght haue familliare talke wyth God Also he looked vppe to Heauen not because God is included ther who replenisheth the whole earth but because hys Maiestie there specially appeareth Ierem. 27. But concerning thys matter we haue spokē more in the eleuenth Chapter goyng before begynning at the fourty and one verse Father the houre is come M. In that Christ prayed openly and in the heareyng of hys Disciples it was not done wythout cause He loueth sylence and secrete prayer Math. 6.6 as Christ him selfe not onely in wordes but also by his owne déede taught in goynge aparte when he woulde praye into the wildernesse Math. 14.23 or else into some solitarye place but that kinde of prayer which the Lord vsed here was not onelye done for prayers sake but also for consolation and instruction And thys maner of open praier did not onelye perfite the Disciples but hath also brought vnto vs great consolation and instruction C. Fyrste of all Christ prayeth that hys owne kingdome might be glorifyed that he againe might set foorth the glory of hys Father He sayeth the hower is come bycause althoughe he was manifested by miracles and by all maner of power to bée the Sonne of God yet notwythstanding as yet hys spirituall kingdome was obscure which shortlye after gloriouslye shined Also he sayeth that the hower was come not which man had appoynted but the hower which was decreede by God R. But some wyll saye what meaneth thys that Christe prayed beyng assured of hys glorification I aunswere that assuraunce is the principall cause of hys prayer For except thou be sure certayne to obtayne thou prayest in vayne Prayer if it be effectuall proceedeth from faith For effectuall prayer muste spring from fayth and fayth is dyrected to the fyrme and stable promyse of God Wherefore except fayth be annexed to the vndoubted promyse it cannot bee that thou shouldest obtayne Math. 6.12 Thus we praye daylye Forgiue vs our dettes as wee forgiue our detters when as Christ purchased vpon the Crosse remission of our dettes many yeares before C. Therefore thys prayer was not superfluous because Christ so dependeth vppon the wyll of God that notwythstandyng be knewe that he must pray for that which was promised vnto hym sertainelye to come to passe God vndoubtedly wyll bring that to passe which he hath decrede though the whole worlde doe gaynesaye and resiste the same but yet neuerthelesse it is our parte to craue that at hys handes by prayer which hée hath promised bycause thys is the vse of promyses to styrre vs vppe to praye M. Furthermore we must consider that he saith not God glorifye me but Father glorifye thy sonne Fyrst of all it expresseth a trust and prerogatiue of the Sonne towardes the Father then it putteth a difference betwene the
glorification of others of the godlye and of the Sonne of God signifiyng that he doth not aske of God a generall glorification of the godly but a speciall glorifying of the Sonne of God That thy sonne maye glorifie thee He meaneth that there is a mutuall glorifying of the Father and of the Sonne For to what ende appeared Christ but onelye to brynge vs vnto the Father Wherevpon it followeth that what soeuer honour is brought vnto the Father the same is brought vnto Christ and contraryewyse A. And he which honoureth not the Sonne honoureth not the Father which sent hym Wherevppon in another place he Ioyned the glorye of the Father and the Sonne togyther as when he sayde Iohn 11.4 This infirmitie is not vnto death but for the glorye of God Iohn 5.23 that the Sonne of God maye bee glorified thereby M. So that héere we see the disposition of the true sonne of god he sayth not that thy sonne may be gloriouse in the whole world but That thy sonne may glorifie thee So that whereas he desireth to be glorified it is for the preseruation of the Fatheres glory Therefore not onely the sonne but the Father also him selfe is so vnknowne and obscure in this world and that not amoung the Gentiles onely but also amounge the Iewes that he can not bée glorified but by his sonne C. Finally we must alwaye remember what person Christ in thys sustayneth for we must not consider his eternall diuinitye alone because he speaketh as hee was God manifested in the fleshe and according to the office of a Mediator B. Moreouer the sonne glorifyed the Father when he manifested hys power and goodnesse and the Father glorifieth the sonne in that hée hath exalted hym set him on his right hand to be the Lord and Sauiour of all and hath made hym to bée knowen by the preachyng of the Gospell This thing the Lorde plainely ynough declareth when hée sayeth as foloweth As thou hast giuen him power ouer all flesh that he shoulde giue eternall lyfe to as manye as thou hast giuen him R. Thys is that glory wyth the which the father glorifyed the sonne namely that he might be the Author of euerlasting life to all men which beleue in him which are ment by thys worde fleshe For thys is the wyll of the Father that euery one which séeth the Sonne Iohn 6 46 and beléeueth in hym shoulde haue eternall lyfe But to be a Medtator to the Father and to to be the Author of euerlastyng lyfe is not greater honour and glorye C. The power ouer all fleshe signifieth the Rule and dominion whych was gyuen vnto Christ when the Father appoynted hym to be the King and heade But wée muste noate the ende namely that he might gyue eternall life to all those that beléeue Christ therefore toke vpon hym rule and power not so much for hymselfe as for our saluation So that it is méete that wee willinglye submitte our selues vnto Christ not onelye to obay God but also because there is nothing more amiable than that subiection seyng it is vnto vs the cause of euerlasting lyfe M. But as touching thys present place we sée that eternall life is the gyfte of Christ and not the rewarde of our merits Secondlye that thys gyft is stayed vppon the power of God gyuen to the sonne Thirdly Life eternall is the free gift of god that euerlasting lyfe is not geuen to euerye one but onelye to the electe whome the Father hath giuen to the Sonne C For christ saith not that he hath rule ouer the whole worlde to giue lyfe vnto all men ▪ without exceptiō but he restraineth this grace to those onelye which are gyuen vnto hym But howe are they gyuen For the Father hath also made the Reprobate subiect vnto hym Aunswere Only the electe are of the peculiar flock of Christ the custody and charge wherof he hath taken vppon hym as a shepehearde Therefore the kingdome of Christ is extended to al men but it bringeth saueing helth to the elect only who gladly and willyingly follow the voyce of the shepehearde For others he constrayneth violently to obey hym vntyll at the last he breake them in peces with an Iron maule A. Therefore thys place agréeth very well with that which we redde before where it is sayde VVhatsoeuer the father gyueth me shall come vnto me Also This is the will of my Father which sent me Ioh. 6.37 that of all which he hath giuen mee I shoulde not loose one but rayse it vp agayne at the laste day This is life eternall that they might knovve thee the true God and Iesus Christ vvhom thou hast sente C. Nowe hée defineth the waye howe to geue lyfe namelye when hée illumineth and bringeth the electe into the true knowledge of God For he speaketh not here of the fruition of lyfe which we hope for but onely sheweth howe men shall come vnto lyfe And to the end this sentence maye be well vnderstoode we must fyrst of all noate that we are al in death vntyll such tyme as God doeth shyne who aloane is lyff and so soone as he hath shyned because we possesse him by Fayth we enter therewithall into the possession of lyfe Herevpon it commeth that the knowledge of him is rightlye sayde to bring sauing health M. But this knowledge is not gotten by our owne industrye but by the grace of God Therefore the sonne prayeth the Father to gloryfye him to the ende that he also may glorifye him againe and that so the elect hauing receyued the knowledge of them boath maye be made partakers of eternall lyfe No man therefore can knowe God but by Christ the sonne of God R. For no man hath séene God at any tyme the onelye begotten sonne which is in the bosome of the Father whiche hath reuealed him For he is the brightnesse of the glorye of the Father Iohn 1.18 And the lyght is knowne in brightnesse and glory Hebr. 1.3 C. Wherefore God is not knowne but in the face of Christ who is his liuelye and expresse Image Colos 1 15. In that therefore that the Father is set in the fyrst place it is not referred to the order of faith as though our mynde knowing God shoulde afterwarde descend vnto Christ but the sence and meaning is that God is knowne by a Mediatour set betwéene him and vs. M. And to knowe God the Father and Iesus Christ whome he hath sent is not simplye to knowe that God is God and that Iesus Christ is boath the sonne of God and the sonne of man but is to knowe the mistery of the Crosse of the receyued dispensation to redéeme mankinde from sinnes and death originallye comming from Adam The knowledge of God is lyfe eternall as that God is the Father of his onelye begotten sonne Christ and that he sent him for mannes saluation into the world by whose blood saluation belongeth to all menne as wel to the Iewes
Gospell not to liue at their owne pleasure but that their light might shine before men not to be Princes of this worlde but to beare the crosse wyth Christ Who came not to be ministred vnto Mat. 20.28 but to minister him selfe and to giue his life a redemption for many M. Wherfore let the Bishoppes of Rome marke well and sée how they defend their Lordship which they haue in the Churche vnder the pretence of Christ 19. And for theyr sakes sanctifie I my selfe that they also mighte be sanctified through the truthe R. To sanctifie is to ceparate to diuine vses C. Therefore in these words he doth more playnly explicate from whence that sanctificatioÌ„ doth come which is wrought in vs by the doctrine of the Gospell namely bicause he hath consecrated him selfe to the Father that his holinesse mighte appertayne vnto vs. For as the blessinge is extended from the firste fruites to the whole increace euen so the spirite â—f God doth sprinkle vs with the holinesse of Christe and maketâ— vs partakers of the same and that not onely by imputation for by this meanes he is sayde to be made vnto vs righteousnesse but he is also saide to be made vnto vs sanctificaon .1 Cor. 1.30 bicause after a sorte he offereth vs to the Father that by his spirite we may be renued into true holynesse And althoughe this sanctification perteineth to the whole lyfe of Christe yet notwithstanding it is specially to bée seene in the sacrifice of hys death bicause then he appeared to be a true Priest whiche consecrated the Temple the Altar all the Vessels Exod. 29.1 and the people by the power of his spirite A. Euen as before tyme in the Lawe it was shadowed R. Christe therefore sanctifieth him selfe That is he is made the instrument of God the Father by whiche he is glorified he offereth and sacrificeth him selfe that we also may be made the instrumentes and true sacrifices of hys diuine glory Sanctification M. For Christe hath not so sanctified hym selfe for vs that we may abide prophane and farre separate from the communion of his spirite and sanctification but although we be saued by hys onely holynesse yet notwithstanding we are sanctified also by the participation of his spirite They which are voyde of the same promise vnto them selues in vayne the fellowship of Christ Wherevpon the Apostle sayth Rom. 6.4 VVe are buried vvith him by Baptisme into his deathe that lykevvyse as Christe vvas raysed vp from the dead by the glory of the Father euen so vve also shoulde vvalke in nevvnesse of lyfe And in another place he sayth Roma 12.1 Offer vp your bodies a quicke sacrifice holy and acceptable vnto God vvhiche is your reasonable seruice This therfore is the sence meaning I sanctifie my self that is I dye for them that they by my death may be filled with the spirite of sanctification and may be made the holy vessels of God by the reuealed spirite of the Gospell M. This the Apostle comprehendeth in these wordes Hebr. 10.10 In the vvhiche will we are made holy euen by the offering of the body of Iesus Christe once for all In the truthe The worde of God is the truth euen as Christ sayd before Therefore the sanctification of the ministers of Christe and of the faythfull Acts. 15.9 Fayth maketh al thinges cleane consisteth in the truthe of Gods worde vppon the whiche fayth is grounded by whiche God purifieth the hartes Without this all things are prophane and vncleane 20. Neuerthelesse I pray not for them alone but for theÌ„ also which shall beleue on me through their preaching R. Thirdly Christe prayeth for all the faythfull whiche should be to the ende of the world This verily bringeth great consolation For if so be through the doctrine of the Gospell we beléeue in Christ there is no cause why we should doubt but that with the Apostles we are vnder Gods protection so that none of vs can perishe This praier of Christ is a quiet hauen into the whiche whosoeuer entereth he is safe from all perill of shipwracke for his wordes are of as great force as if he had solemly sworne that he is carefull for our saluation R. And firste of all this place confirmeth the authoritie of the Apostles agaynst those which very contemptuously extinuate and disprayse the preaching of the Gospell by the Apostles Prou. 20.9 for that they were men also subiect vnto errours And it is true that they were men in lyfe and in workes for who can say my harte is cleane but they preached the doctrine of the Gospel not by humaine but by the diuine ministerie Wherevppon Christe also prayeth for those which shoulde beleeue through their preaching Furthermore let our consciences be confyrmed agaynst the worlde and agaynst all the afflictions of the worlde For so soone as Christe prayed the Father hearde and the father hearing what remayneth but hys grace and readie affection towarde vs C. Let this also suffice vs whiche knowe that our fayth is founded vppon the Gospell preached by the Apoples though the worlde condemne vs a thousande tymes namely that Christe acknowledgeth vs for his speciall charge and coÌ„mendeth vs to his father Ioh. 11.41 of whom he can not choose but be heard C. When he addeth Throgh their preching He very well expresseth the forre and nature of fayth M. Euen as the Apostle Paule also Rom. 10 17 when he sayth that fayth coÌ„meth by hearing And the worde of the Apostles is nothing else but the Gospell which they were commaunded to preach in the worlde Mar. 16.15 C. Wo then vnto the Papistes whose fayth is so farre from thys rule that they are not ashamed most blasphemously to say that the scriptures are like vnto a Shipmans hose and to a nose of waxe and that therefore the tradition of the Churche shall be their direction and rule of fayth But let vs be assured that the same fayth onely is approued of the sonne of God our Iudge alone whiche is conceyued by the doctrine of the Apostles For there shall no certayne testimonie any where else bee founde than in their writinges We muste also note what fayth the word of the Apostles doth bring foorth This Christ declareth when he sayth Which beleeue in me Let nowe the Iewes Turkes and Romishe rable glory of their fayth but it maketh no matter what euery one beleeueth and in whome he beleeueth Euery doctrine hath his fayth but the Apostolicall doctrine begetteth onely the faith in Christ And this faith alone is partaker of this prayer of Christ of the promises concerning euerlasting life 21. That they all maye be one as thou father arte in me and I in thee and that they also may bee one in vs That the world may beleue that thou hast sent me R. That which Christ prayed for his Apostles he nowe also prayeth for all the faythfull that they might be of one fayth
6.40 C. The loue of God is here taken for the whole féeling of Godlynesse For no man can loue God but hée must also honour him and must submit him selfe wholye vnto him euen as where there is no loue of God there is no obedience In consideration whereof Moyses maketh this the summe of the Lawe Deu. 6.5 that we loue God with our whole heart M. Let vs here noate that all Hipocrites howe subtile soeuer they be are knowne well inough to the Lorde although mortall men can not espye them they hauing in their mouthes continuallye God the loue of God the zeale of God the glorye of God Hipocrites are known to God the honour of God the Churche of GOD and suche lyke none of the which thinges they haue in theyr heartes but séeke onelye vaineglory and their bellyes 43. I am come in my Fathers name and ye receiue mee not If another come in his owne name him wyll ye receyue I am come in my Fathers name R. Hée sheweth what great ingratitude it is to reiect him whome God the Father hath sent to saue To come in the name of the Father is to séeke the glory and wyll of God and in his office to haue respect to the common profite of all men and not to his owne profite or gaine A. And this is the wyll of the Father that euerye one whiche seeth the Sonne and beléeueth in him should haue euerlasting lyfe C. In this title false Prophets brag and boast them selues as doth the Pope at this day who braggeth that he is the Vicar of Christ yea Satan hath not deceyued myserable menne from the beginning but by this pretence who subtillye transformeth him selfe into an Aungell of lyght But Christe noateth the matter it selfe and not the coullor or pretence For he testifieth that he came therefore in the fathers name because he doth both testifie of the Father and doth faithfully performe that whiche he hath commaunded And by this marke he doeth discearne and noate lawfull teachers in the Church from those that are false and Counterfeyte Whosoeuer therefore do extoll them selues and do raigne in the consciences of men are bouldly to be reiected as this place teacheth For he whiche desyereth to be the seruaunt of God must be in nothing contrary to God Nowe if wée examine the whole doctrine of the Pope The Pope commeth in his own name the very blynde also shall sée that he is come in his owne name M. Herebye wée maye noate that it ought not to séeme straunge to the minister of Christe if although he be a true teacher suche a one as seketh the glory of God Innocent and faithfull he be not receyued of all men specially of the mightyer sorte séeing hée heareth the Lorde hym selfe the sonne of God whiche came not in his owne but in his Fathers name and declared him selfe to come from Heauen by mighty signes and wonders was not receyued of those whiche were the moste myghtie and principall in in Israell Ioh. 15.20 The seruaunt is not greater then his Lord. 1. Ioh. 4.6 A. Also we are of God he whiche knoweth GOD heareth vs he whiche is not of GOD heareth vs not Yf an other come in his owne name M. It commeth to passe by the iuste Iudgement of God that they whiche receiue not the true Christe whiche the Father hath sent into this worlde False Christes receiue◠of thē which reiect the true Christe shall receyue false Christes comming not in the Fathers name but in theyr owne name neyther séeking the glory of the father but their owne prayse and glory The whiche happened to the Iewes according to the wordes of Christe here For they receyued false Christes boath before and also after the comming of Christe Concerning the false Christes whiche came be fore Christe Acte 5.36 Galmaliel speaketh in the Actes of the Apostles Math. 24 24. concerninge those whiche came after Christ himself speaketh in the Gospell after Mathew And Iosephus maketh mencion of a sertayne Aegiptian a Coniurer whiche drew after him thirtie thousand men Also in the Actes of the Apostles wée maye reade of Simon magus whome such as were seduced called the mighty power of God C. Yf any man obiecte and saye that this commeth to passe often tymes rather by error then by mallice we aunswere that none are subiect to the deceites of Sathan but suche as by a sertayne wicked desyre preferre lyes before the trueth For how commeth it to passe that Sathan fyndeth those prompt and apt Disciples to whome the Lord is fayne to crye as to deafe men but onely because wée hauing forsaken righteousnesse willingly followe Iniquitie Howbeit we must noat that Christ speaketh properly of those whome God hath specially illuminated as he had done the Iewes who being taught in the lawe knewe the right waye to saluation It is most certayne that suche doe not harken vnto false Prophetes but because they desyer to be deceiued Therefore saith Moyses that the Lord vseth the rysing of false prophets as a meane to trye and prooue his people whether they loue hym or no. Deut. 13. ◠But there seemeth to be in many guiltlesse symplicity but there is no doubt but that hipocrisie daseleth their eyes whiche lurketh within their myndes For it is most sertayne that God shuttethe not the Gate against those that knocke and that they are neauer disapoynted of whome he is sincerely sought Truelye therefore dothe the Apostle Paul ascribe this vnto the vengeaunce of GOD Math. 7.7 when that the power the Apostle Paule ascribe this vnto the vengeance of God when that the power of illusion is giuen to Sathan that they which reiecting truth and approuing vnrighteousnesse might beléeue Lies and hée sayeth that they perishe 2. The. 2.10 which haue not loued the trueth that they might bée saued Euen so at this daye the Hipocrisie of many is discouered who being addicted to the deceites and wicked superstitions of the Pope rage most furiouslye against the Gospell For if there were in their mindes the feare of God the same feare would bring foorth also obedience Bv. But when they will not receyue the Doctrine of Christ they are wrapped in errors and perishe in their sinnes False Prophetes deceiue robbe and spoyle them to whome they are a verye scorne and derision euen as the Apostle very notablye hath discribed their disposition 1. Cor. 11.13 in the person of the Corinthians The Iewes would not haue the most méeke gentle and louing Christ to raigne ouer them but they would haue Cesaer Iohn 19. saying VVee haue no King but Cesaer And hée stoutlye plagued and slewe them aunswering his name in all thinges A. Euen so they which at this day refuse to beare the swéete yoake of Christ are miserablye in subiection and thraldome to the tyranny of the Pope 44. How can ye beleeue which receiue honor one of another and seeke not the honour whiche commeth of
is the humilitye of Christ who suffereth him selfe to bée iudged of others when hée is the iudge of all men him selfe M. Christ is here condempned of madnesse when hée speaketh the wordes of lyfe and of saluation wée are not better than hée The same happened to Paule Acts. 26 24 Thou arte madde Paule sayeth Festus to muche learning maketh thee out of thy wyttes i. Cor. 2 i4 So the doctrine of heauenly wisedome séemeth foolishnesse vnto this worlde Bv. The rest which take Christes part leaue vnto vs an example that wee might doe the lyke in contencions which spring not of wholsome doctrine but of peruerse iudgementes of mindes M. For thus we may auoyde and shake of the sclaunders of the enemies of the trueth Doeth the spirituall man ronne a whoring Doeth the Vicker of Christ defende Idolatrye Doth the Vicker of Christ séeke after the power and honour of this worlde Doeth the Vicker of Christ sell all holye thinges Doeth the Vicker of Christ shewe tyranny vppon the flocke of Christ Doeth the Vicker of Christ holde warre shedde blood and treade vnder his féete the Magistrates which are apointed of God 22. And it was at Hierusalem the Feast of Dedication and it was winter Bv. There foloweth now a notable and worthy disputacion wherein Iesus is proued to bée Christ that is to saye the Messias and the blessed Sonne of the eternall God for euer And this serueth to the confyrmation of that which went before by whiche Iesus taught that hée was the Shéephearde the Sauiour and the lyfe of al the Faithfull throughout the whole worlde The feast of Dedication C. That is to saye the Feast of innouation or renuing because the Temple which was polluted The feast of dedication by the commaundement and aucthoritye of Iudas Machabeeus was consecrated a freshe and then it was appointed that euerye yeare there shoulde be a Feast daye of newe Dedication to put the people in minde of the grace and fauour of God who had taken from them the Tyraunt Antiochus R. Reade the seconde Chapter of the seconde Booke of Machabees Bv. Notwithstanding there are some which referre this daye of Dedication to that first daye when the people returned from Babilon of which mencion is made in the sixt Chapter of the first booke of Esdras Reade Iosephus in his twoo and twentye Booke the fouretéene Chapter But it maketh no great matter of whiche Dedication or Renouation you saye that this was the Feast daye whether of the first or the last And it was winter M. The reason here was for that the house of God coulde not bée finished and dedicated in the Sommer because of the wickednesse of the aduersaryes insomuche that they were constrained to ende the same in Wynter 23. And Iesus walked in the Temple euen in Salomons Porche C. Christ according to his manner went into the Temple that hauing the greater aucthoritye his preaching might bée the more fruitefull Bv. Concerning Salomons Porche reade the ninetéene Chapter of the third booke of Kinges C. The Euangelist calleth Salomons Porche the Temple not because it was the Sanctuarye but a parte of the same M. Therefore this place in the which Christ walked belonged not to the Scribes and Phariseis but to the common sort of people Bv. For it is certaine that this Porche of the which mencion is made here was not the same whiche is described in the booke of Kinges for that was taken away by the Chaldeans and quite ouerthrowen but the same which the Iewes strayte after theyr returne from theyr exile into Babilon builded according to the patterne of the olde 24. Then came the Iewes rounde about him and sayde vnto him How long doest thou make vs doubte Yf thou bee Christ tell vs plainelye Then came the Iewes M. No man néede to doubte but that these Iewes were of the aduersaries of Christ that they propounded this question vnto him subtilly and maliciously C. For the common sort of people could without deceypt requyre Iesus to shewe him selfe openlye that hée was sente of GOD to bée a Sauioure but these menne captiouslye and deceyptfullye went about to make him confesse this before the multitude that by a tumulte he might bée destroyed or else that the Romaines myght laye handes on him M. Beholde therefore howe Christ the most méeke Lambe is beset on euerye side with cruell rauening Wolues but yet notwithstanding béeing helde vp with the diuine prouidence hée doeth without feare Preache and set forth the trueth Howe long doest thou make vs doubte C. They complaine that they are suspence and doubte and they affirme that they are so desyrous of the promised redemption that they haue a continuall longing and desyre for Christ And this seemeth to be a very godly affection for Christ onelye can truelye pacifye and quiet our mindes Euen as he him selfe sayeth Come vnto mee all yee that trauayle and are heauy laden and I wyll refreshe you Mat. 11.28 But they vniustlye accuse Christ as though hytherto hee had not stablished their Faith For the faulte was in them selues if so bée they had not the perfect and true knowledge of him But this is alwaye the manner of the vnbeléeuing rather to wander in doubtfulnesse than to be founded vppon the sure worde of God The whiche also we maye beholde at this daye in many men who wyllinglye shutting theyr eyes doe scatter abroade their clowdes of doubting thereby to obscure the cleare lyght of the Gospell M. That which these men dyd was nothing else but mere hipocrisye For if so bée they doubted whether this were Christ or no why then had they conspired alreadye Iohn 9. that if any dyd confesse him to bée Christ he should be cast out of the Temple Tell vs plainlye C. There meaning is that he shoulde not any more couertlye insinuate him selfe Thus they accuse his doctrine of obscuritye which notwithstanding was plaine and euident inough if so bée the same had not béene preached to wylfull deafe and blinde men M. They seeme also to reprehende him because he had sayde that he was Christ but yet couertlye not before the Rulers and Doctours but before the rude and vnlearned multitude Therefore nowe they require that hée woulde not onelye speake the same fréelye but also that he woulde speake the same vnto them namelye to the Rulers and Doctours C. This historye also teacheth vs that we cannot escape the lyinges in wayte and sclaunders of wicked men if so bée we bée called to preache the Gospell Wherefore wee must not bée made a fearde as with any newe or vnwonted thing when we sée the same happen to vs which hath happened already to our Maister 25. Iesus aunswered them I toulde you and yee beleeue not the worckes that I doe in my Fathers name they beare witnesse of mee I tould you and ye beleeue not Bv. Christ modestlye maketh aunswere vnto the question and teacheth that nothing hath béene hytherto neglected of him in
that comforter will not come vnto you But if I departe I will sende him vnto you B. He bringeth them from the consideration of his departure to thinke of his instante kingdome M. to the ende they considering the profite which they shall haue by his departure might put awaye all sorrowe and heauinesse of hearte C. Therefore hée testifieth that his absence shall be profitable that they myght cease to desire to haue him present before their eyes and he vseth the forme of an oath For because wée are carnall thereis nothing more hard than to plucke this preposterous affection out of our mindes by which we pull Christ out of heauen vnto vs. And hée sayde that this was profitable for them because they coulde not be endued with the holye Ghost except hée forsake the worlde For this presence of Christ is more profitable and to be desyered of vs by whiche hée offereth himselfe vnto vs by the grace and power of hys spirite than if hee were present before our eyes M. Also let vs noate that hée sayth not It is good for mée that I goe awaye but It is good for you Let vs well remember this sayinge of Christ For it is proper vnto him to doe all thinges for vs and for our profite and nothing for himselfe The voyce of Caiphas that false high Prieste was far otherwise Ioh xi xâ— For he sayde according to his owne faction It is good for vs that one man dye for the people On the contrarye parte the voyce of Christ is It is good for you So the Apostle sayde Phil i 27 I am in a straight betwixt two hauing a desire to be loosed and to be with Christ which is much farre better Neuerthelesse to abidein the flesh is more needefull for you Séeing therefore Christ the Sonne of God was so carefull for oure profite let no man hereafter séeke that which is hys owne i Cor i0 24 but euerye man anothers welth M Therefore Christ ascended to his Father for our profite euen as for our profite hée descended from heauen For hée is entered into the verye heauens to appeare now in the sight of god for vs. Heb 9 24 But hée being in earth Math 3. i6 coulde hée not sende hys spirite the which as wée know came and rested vpon hym when he was baptised and which was neuer seperate from him Wée answere C. Christ taketh this as graunted vnto him that what soeuer the father hath decréed shall stand And verely when the Lorde hath once shewed what he will haue done it is but foolishnesse to dispute about the possibilitye Therefore let it content vs to knowe that Christ departing corporallye not onely the holy Ghost but also the Father and the sonne are spirituallye present with the faythfull R. For Christ hadde preached much of his kingdome of lyfe and of righteousnes but so long as he was present in bodye the Apostles looked for nothing that was in him but that which was carnall as for a carnall kingdome corporall lyfe and for externall righteousnesse But after he was risen againe and ascended into the heauens it was manifested by the reuelation of the spirite that the kingdome of Christ is not corporall nor his life carnall i. Pet 2.25 but that his kingdome and life are spirituall that is deuine and euerlasting A. For hée is the true Shepherde and Bishoppe of our soules 8 And when he is come he will rebuke the worlde of sinne and of righteousnes and of iudgment C. Omitting the varietie of expositions which the obscurenes of this place hath occasioned wée will dilygently and brefely declare the meaninge of Christe in these wordes Hée had promised his spirite vnto his Disciples and now hée commendeth the excelencie of the gyfte by the effecte because this spirite shall not onely gouerne sustayne and defend them alone but shall also more largely shed foorth his power and efficacye He will rebuke the worlde of sinne That is to saye he will not remaine shut vp in you but his power shall shew foorth it selfe in you to the whole worlde Therefore he promiseth vnto them his spirite which shall be the Iudge of the worlde and by which theire preachinge shal be so liuely and effectuall that it shall rule and subdue those which before by vnbrideled libertie wente at randam without feare or awe But wée must noate that Christ speaketh not here of secrete reuelations but of the power of the spirite which appeareth in the externall doctrine of the Gospell and in the outwarde voyce of man For wherof commeth it that the voice of a man shoulde pearce and enter into mens mindes take roote there and fructefie making of stoanye heartes fleshie hartes and renewing men 2 Cor 3 6 but onelye because the spirite of Christ quickeneth the same Otherwise it should be a â—ead letter and a vaine sounde euen as Paull plainly teacheth when he calleth himself the Minister of the Spirite because God wrought mightely in his doctrine The sence meaning therefore is that when the Apostles shoulde bée indewed with the spirite they should also be armed with heauenly and deuine power wherby they should haue iurisdiction and Rule ouer the whole worlde But this is rather attributed to the spirit than to them because they shall haue nothing of theire owne power being only ministers and instrumentes but the spirit oenely shall rule in them Vnder this name world he cemprehendeth as well those which should be truly conuerted vnto Christe as hipocrites and reprobates For the spirite rebuketh men by to wayes in the preaching of the Gospell For some are seriously touched insomuch that they humble them selues of their owne accorde and do willingly yelde them selues vnto the Iudgemente by which they are condemned Other some althouge they cannot cléere them selues yet notwithstandinge they do not yéelde with their whole harte nether submit them selues to the power and rule of the holy Ghoste but being rather constrained do fret and fâ—me inwardely and being conuinced and confounded do not cease notwithstanding to be obstinate To rebuke in this place signifieth to conuince As if hée should say he shall make manyfest that the wrath of God is reueled from heauen against all fleshe againste all mortall men who although for the moste parte they fayned and counterfeyted godlines haue helde notwithstanding the truth of GOD reuealed vnto them in all impietye and vnrighteousnes as sayth the Apostle C. And the saying of Saint Paule in his fourtéene Chapter of his Epistell to the Corinthians serueth greatly to the vnderstanding of this place where hée speaketh of a lyuely kind of rebukeing as when God bringeth his electe by the preaching of the Gospell to repentance In fine we haue here described vnto vs in Christ the singuler excelency of the holy Ghost because God by his meanes wyll erecte his tribunall seat to iudge the whole world 9. Of sinne because they beleeue not on mee C. He sayeth that the