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
sufficientlye knowne vnto them For hée casteth in their téeth their péeuishe hatred of Christ Bv. As if hée shoulde say I declared to you euen nowe the acte and the manner also most truelye how the fame was done the which yée haue hearde and no doubt doe vnderstande the same to what ende then shoulde I nowe repeate the same againe except ye therefore make suche dilligent enquirie that when ye exactlye know the matter ye also will be his Disciples The whiche hée spake ironice skorning the madnesse of the blinde Doctors C. For by these wordes he meaneth that although they were conuicted a hundred times they were so malicious that they woulde neuer giue place This verelye is greate boldenesse that a contemptitible and base man yea a very Begger durst take vpon him so carelesly to prouoke against him the wrath and displeasure of the high Priestes If so small a beginning of Fayth onelye when it is come to the battayle made him so boulde what excuse shall they haue which being great Preachers of the Gospell holde theyr peace and are starcke dumbe being out of all daunger and perill 28 Then rated they him and sayde Bee thou his Disciple wee are Moises Disciples Bv. The Pharisées being greatly moued and displeased with the boldenesse of the Begger aunswered nothing but onely rated and reprooued hym The Euanngeliste doth not expresse and name the reproches and tauntes which these holy men vsed against this blinde man M. But it is like that whatsoeuer the furious madnesse of anger might moue them to speake that they vttered against him in great displeasure And amongst many this was one that they called him a forsaker of the Lawe For in their iudgement hée coulde not be a disciple of Christ but he muste forsake the Lawe of Moyses Setting these two as one repugnaunt to the other C. Euen as doe the Papistes at this daye who let not to oppose and sette the mother Church agaynste the Gospell of Christ 2. Cor. 3 i7 A. Thus hipocrites are wont to rent and teare God when they collerably pretend his name If so be Christ be the soule of the Lawe as Paule teacheth what shall the Lawe be being seperated from hym but a dead body By this example we are taught that God is not truly heard of any man but of him which geueth attentiue héede vnto his voyce and vnderstandeth what he speaketh and what he meaneth R. Wherefore we haue the nature of wicked hipocrisie very well depaynted to vs in these wordes For hipocrisy boasteth of God boasteth of the Fathers obseruing nothing lesse than the word of God and the fathers So also the Phariseis professed them selues to be the Disciples of Moises and yet beléeued not the word of Moyses Deu. i8 i5 For thus he writeth A prophete will I raise vp from among youre bretheren M. Séeing therefore Moyses was only A scoolmayster directing hys Disciples vnto Christe if so be they had béene his very Discipls they would haue nowe forsaken Moyses and cleaued vnto Christ But they woulde neyther be the Disciples of Moyses nor yet the Disciples of Christ 29. Wee are sure that God spake vnto Moises as for this fellowe wee knowe not from vvhence hee is As if they should saye There is no cause why we should make him our mayster Moyses is our mayster and teacheth vs whome we are sure that God hath sent approuing the same by many and sondry signes but from whence this fellow is come we knowe not naye séeing hée is lewde and wicked we coniecture and gather that hee is not sente of God at all C. This therefore which they saye that they knowe not Christ from whence hée is is not referred to his countrey or natiue place but to the Prophetical office For they alledge that they haue noe knowledge of this vocation that they might receyue him as a Prophete sent of God M. They boast that they know howe that God spake vnto Moyses but it was also required that they shoulde knowe what God spake vnto Moyses and that they shoulde not onelye knowe it but also shoulde imbrace it with Fayth and obedience and shoulde imbrace not suche parte thereof as pleased them but euerye whit of it and shoulde interpret the fame not after their owne scence and imagination but according to the true scence of the Spirite If they had done these thinges they had not reiected Christ Let them noate and marke this clause which graunt that the scriptures of boath testamentes haue the aucthorytie of the worde of God and yet for all that doe little regarde those thinges that are contayned in them except it be so farre forth as they serue for their tourne That which Nicodemus spake differeth farre from this saying of the Phariseis which affirme that they know not from whence the Lord came For hée sayde VVee know that thou art a teacher sent from God For no man can doe these signes which thou doest except God were with him 30. The man aunswered and sayd vnto them This is a merueilous thing that yee wotte not from whence he is and yet hee hath opened mine eies Bv. As they disputed the fayth of thys Begger increased God increasing grace in his harte whereby hée bouldely contemning all his aduersaries and despising all perilles as all the faythfull are wont to doe publikelye toke vpon him when the matter so required to defend the cause of our sauiour and of the truth and to confute the corrupt toyes ond tryfles of the Scribes and Pharisées M. Concerning Moyses hée aunswereth nothing at all for they made mention of him besyde the purpose but hée aunswereth to those thinges where they sayde that they knewe not from whence Iesus was and that hée was a sinner C. Therefore hée ouerthwartlye robbeth them for that they being nothing mooued with so notable a myracle fayne that the calling of Christ was vnknowne vnto them as if hée should saye that it was not méete that so notable a proofe of the deuine power shoulde be nothing regarded and that the vocation of Christ so confirmed and approued shoulde notwithstanding haue no credite with them Bv. I meruayle sayth hée that yée know not from whence Iesus mine illuminator came R I can hardly be perswaded to beléeue that ye knowe not from whence hée is when his workes declare that hée was sent of God C. Also the more hée vrgeth their grose dulnesse and malice the more hée reasoneth of the nature of God 31. For we bee sure that GOD heareth not sinners but if anye man bee a worshipper of GOD and obedient vnto hys vvill hym heareth hee Bv. As if hée shoulde saye Euen now yée obiected vnto mée that Iesus was a wicked and lewde person Tell me I praye you whether GOD heareth godlye or vngodlye and wicked men All men saye that GOD heareth the prayers of the godlye and refuseth the prayers of the wicked The godlye by fayth knowe God by fayth they call vpon GOD and by
affirmeth that he is God Now séeing there is one God it foloweth that Christ is one essence with the father and yet notwithstanding that they differ in something R. For the Father imprinteth the Image The sonne is the Image imprinted or expressed The father shineth and the worde is the very same brightnesse which doth shine M. Wherefore we must not feare lest the Euangelist shall appoint a newe God vnto vs against the law of God in the which it is sayde Psal 81 Thou shalt haue no newe God He cannot bée God which is not equall with God in sempiternity It is written There is no God before me neither is there any after me If this word be sprong foorth after God it cannot be God But the Euangelist taketh awaye this feare from vs séeing he saieth not And that word was made God But the worde was God Not because afterward it ceassed to be God God forbid How had that béene God which coulde afterward ceasse to be God But to the ende he might expresse the euerlasting diuinitie of the worde of God the which hath no beginning he sayde and God was the worde That is to saye In the beginning before the worlde was made before all times this worde was God A. But this confession of Christian fayth by occasion was the cause of manye persecutions For when the worlde coulde not attaine to knowe by carnall wisdome howe God woulde be manifested in the fleshe it persecuted the Apostles and Martires of Christ to the death because they séemed to affirme the pluralitie of Goddes when as they with great constancie of minde affirmed that to be true whiche this our Euangelist hath here put downe by plaine wordes namely God is the worde But truely Iohn doth not affirme that God is with God 2. The same was in the beginning with God M. The Euangelist repeateth those thinges which he spake euen now but so that he ioyneth together those thinges which were spoken seuerally For these two being ioyned togither In the beginning was the worde And the worde was with God do attribute vnto the worde an vndoubted Godheade And it is very well that they are repeated ioyntly and together which in déede are ioyned together least occassion shoulde be giuen to the malicious to gather and say that the worde was in the beginning but not by and by coeternall or of like eternitye with God which was somewhat before the worde Therfore he repeateth this that the same was in the beginning with GOD ascribing vnto him the like sempiternitie with GOD. C. And so those two former partes are gathered by him into a short conclusion that he was alwaies and that with God to the ende we might vnderstande the beginning to be before all time Nowe wée sée with how fewe wordes notwithstanding circumspectlie and Godlye the Euangelist hath handled the mistery of the diuinity the which thing if the Christians of olde time would haue followed the churches had not beene so miserablie and daungerouslye deuided neyther shoulde they haue geuen occasion to the subtil and busie aduersaries 1. Cor. 2 to contaminate and obscure the deuine maiesty with their impure inuentions We shall not come into the wholesome knowledge of the diuinitie but by the meanes of the mediator the man Christ Iesus Wherfore it shall be good to learne with Saint Paule to know Christ Iesus and the same crucified that thereby we maye humble ourselues and maye diligentlye prosecute the mortification of our fleshe according to our promise Furthermore we are here admonished not to fainte because we sée in this our time also manye wicked sectes to be sprong vp they are the dartes of Satan against the wholesome truth of the gospell the which is a manifest signe that the truth is amongst vs for otherwise he woulde not stirre 3. All thinges were made by it and without it was made nothing that was made Al things were made by it C. After he hath affirmed the word to be God and declared his eternal essence nowe hée proueth his deuinitie by his workes B. shewing by what meanes he did insinuate and secretlie reueale himselfe to the worlde First of all he did it by creation for by him all thinges were made without him there was nothing made that is made secondely both by the conseruation déede for by his blessing al things liue M. First of all therfore the Euangelist propoundeth the worke of the creation then he passeth to the woorke of redemption And he putteth the worke of creation in a most briefe compendium of all thinges the which Moyses more largely hath described All thinges saith he Heauen Earth Sea and all things else conteyned in them were made by him that is to say Heb. 1. Collos 1. by Christ the worde of God So saith the Apostle By whome hee made the Heauens also Saint Iohn therefore by these wordes doth bring a light vnto that which Moyses hath written to the ende we might vnderstande that those thinges which are written in the first of Genesis as concerning the workes of creation doe set foorth vnto vs the deuinity of Christ R. For Moyses euen in the beginning of Genesis affirmeth that God made all thinges by his worde which is the onelie begotten son of God Christ our Lorde saying Gen. 1. And God sayde Let there bee light and there was light And afterwarde he sayth Againe GOD sayde Let there be a Firmament Let the waters be gathered c. Let vs make man after our owne Image Whereby wée sée that to be true which the Prophet singeth in his Psalme Psal 33. By the worde of the Lorde the heauens were made and all the powers of them by the breath of his mouth Psal 148. And in another place he sayeth He spake the worde and they were made hee commaunded and they were created Colos 1 And the Apostle Paule sayth All thinges were made by him and for him and hee is before all thinges and in him all things consist C. Therfore the Euangelist goeth about here to shewe that the word of God had his eternall action euen in the beginning of the creation of the worlde For séeing that he was incomprehensible at the first in his essence his power was then openlye knowne made manifest by the effect M. But where as the Euangelist sayth in the pretertence or time past that all thinges were made by it we must not thereby gather that after the worlde was created and all thinges therein contayned GOD doth make nothing anye more by his worde but doth suffer all things to be done by chaunse and is as it werein the meane time ydle or a sléepe God forbid For those thinges whiche hée made by his worde hée gouerneth and preserueth with his euerlasting prouidence as testifieth our Sauiour Christ him selfe Iohn 5 saying My Father worketh hitherto and I worke And the Apostle Paule 1. Cor. 12 Gen. 2 VVhich worketh all in all For in that
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
it followeth that they refusing the reméedye doe willinglye séeke theyr owne damnation R. But Christ speaketh not here of grosse and outward sinnes as of Theft The light hated of wicked men Murther Adulterye False witnesse Force Luxury Dronkennesse and such lyke which also are condemned of the wise men of this world but of the most excellent vertues of the worlde as of Reason Wisedome and humaine righteousnesse which in this world are counted for most excellent thinges PAR. Therefore as hée which goeth about any wickednesse loueth the night fléeth from the Sunne least his déedes shoulde bée manifest euen so they whose consciences do accuse them hate the light of the Euangelicall trueth by which all thinges that are filthie are bewraied that they maie be reformed in Christ By this reason wicked Kyngs Princes and Potentates which swell with Ambition which are defiled with excesse and filthie pleasure and which are imbrued with the bloode of Innocents haue hated the Light of the Gospell because it condemneth all these thinges In like maner the Popishe Bishops Abbottes Priestes Monkes and Nunnes which repose theyr trust in Masses in Idolles in Purgatorye in wicked Vowes in Indulgences and such lyke do hate Christ and his light which teacheth that al these thinges are vnprofitable more than Vatinius was hated of the Romaines Insomuch that they persecute the Preachers of the Gospell and hang them vppe because they Preache against the Sacred Canonnes against the dignitye Episcopall against the Popes Holinesse and against Peters Keyes That is to saye because they discouer the Tyranny of Antichrist and do fréelye pronounce the dignitye and aucthoritye of Bishoppes to bée forged counterfaite and méere false C. Therefore we are muche deceyued if wée thinke that they are ledde with Godlye zeale whiche rage against the Gospell when as they rather hate and abhorre the light that they maye the more fréelye walke in darkenesse 21. But hee that doeth trueth commeth to the light that his deedes may be knowen howe that they are wrought in God M. That is to saye He which knoweth that hée doeth the trueth and seeketh the same being a hater of all falsehood and lyes hée truely neyther hateth the light nor shunneth the same but loueth it For to doe the trueth is as much to say as to deale faithfully without any manner of deceyte like good and honest men C. But this séemeth to bée spoken improperlye and absurdly except a man would confesse that some are good and true before they bée borne againe by the spirite of God the which is cleane contrary to the whole Doctrine of the scripture for we knowe that faith is the roote from whence doe come all good workes But Christ simply affirmeth that they which deale sincerelye and vprightlye doe desyre nothing more then the light The light a Touchstone to wicked men that theyr workes maye bée approued because by that triall and Touchstone it maye the better appeare that they haue walked vprightlye and purelye before God from all deceyte Therefore it is verye fondlye sayde of some that menne before Faith are wel disposed For Christ sayeth not that the Faithfull do beléeue to the ende they maye haue the prayse of good workes but he onely sheweth what the vnbeleeuing would do if so be theyr owne consciences did not accuse them of euill R. Therefore if Abbottes Monkes Priestes and Friars did the trueth they woulde also come to the light and would suffer theyr condicion to bée tried But hereby they them selues do bewray theyr owne déedes to bée euill For he which doeth the trueth that is hee whose cause is iust whose worke is of Faith which teacheth the truth which is delighted in the trueth which hateth Hipocrisie and lyes which dealeth iustlye and to be short which geueth all glorye vnto God and geueth place to the Preaching of the Gospell hée can abide the light and to haue his cause his workes Doctrine and state tried and examined Wherevpon Christ because his workes and Doctrine are of God hath left vnto all menne frée leaue to pronounce and iudge of them so that they doe it vprightly Iohn 18.20 Enquire sayeth hée of those which haue hearde mee what I sayd vnto them Beholde these knowe what I haue sayd But the Pharisées and their successours will not suffer any man to iudge of theyr Doctrine but will haue all thinges that they teache and decrée simplye and as a manifest trueth to be receyued and allowed C. Therefore our Sauiour Christ vsed this woorde Trueth Because we being deceyued by the outwarde shewe of workes doe not waye and consider what is contayned within And hée calleth those workes wrought in God which are approued of him and are good according to his rule Hereby let vs learne not to iudge of workes except they bée brought to the light of the Gospell because our reason is vtterly blind and corrupt Bv. And séeing Christ of his goodnesse hath called vs to the light of the Gospell let vs vnderstand that it is our partes to doe the trueth with a willing minde the Apostle exhorting vs vnto the same Ephe 5.8 Ye were sometime darkenesse but nowe are you light in the Lorde walke as children of the light for the fruite of the spirite is in all godnesse and righteousnesse and trueth approuing what is acceptable vnto the Lorde And haue no felowship with the vnfruitfull workes of darkenesse but rather rebuke them And the Apostle Iohn This is the tidinges which we haue hard of him and declare vnto you that God is light and in him is no darkenesse at all If wee saye that we haue felloweship with him and walke in darkenesse wee lye and doe not the trueth But if wee walke in light euen as hee is light then haue wee fellowship with him 22. After these thinges came Iesus and his Disciples into the Lande of Iurye and there he taryed with them and Baptized M Nowe that the Euangelist hath described the Diologue betwéene Christ and Nicodemus hée consequentlye maketh a waye to bring in the testimony of Iohn the Baptist which most excellentlye hée gaue vnto Christ before hée was shutte vp into Prison For the Euangelist speciallye trauaileth to credite and confirme the Diuinitye and aucthoritye of Christ with most firme testimonies geuen from Heauen Bv. Therefore when the Lorde had obserued the Feaste of Passeouer at Hierusalem and had discharged his office according to the oportunytye of the time Preaching the Gospel of the kingdome C. hée came into that part of Galilee whiche was néere to the Towne of Aenon whiche is situate in the Tribe of Manasse B. that there also hée might exhibite and declare him selfe to bée a sauiour For abiding there and Ministring Baptisme by his Disciples hée brought many Citizens to the Kingdome of God The Lorde Iesus abode not long at Hierusalem for his houre was not yet come that hée shoulde bée gloryfied but towarde his ende hée executed his office moore diligentlye
vntyll the ende of the Lawe and the flourishing Youth succéeded the Preaching of the Gospell euen so then saluation began to waxe rype the which the Prophetes had onelye sowen before 37. And herein is the saying true That one soweth and another reapeth R. Therefore the Prophetes are the sowers and the Apostles are the Reapers That which the Prophetes sowed the Apostles reaped Also to sowe is to Preache the Lawe and to Preache the Gospell is to Reape the offered Christ C. For this was a common Prouerbe by which was meant that many oftentimes receyued the fruite of other mennes labours Howbeit this namelye that hee which laboureth is greeued that another man shoulde take awaye the fruite of his labour is otherwyse because the Prophetes and the Apostles were pertakers one of the others Ioye And yet neuerthelesse it followeth not herevppon that the Prophetes are witnesses or priuye to those thinges which at this daye are done in the Churche because the purpose of Christ tendeth to no other ende than to shewe that the Prophetes taught with this mind and desyre that they might reioyce ouer that fruite which they had not leaue to gather The comparison which the Apostle Peter vseth 1. Pet. 1.12 is not much vnlyke this sauing that he generallye exborteth all the Faithful whereas Christ speaketh to his Disciples onelye 38. I sent you to reape that whereon ye bestowed no labour other men laboured and ye are entred into theyr labours Bv. As if he should saye The Prophetes by theyr labours made the fallowes and by theyr Doctrine prepared the worlde being as yet vnrulye and stubborne for the Gospell yée nowe succeede them and enter into theyr Labours and take a worke in hand alreadye begonne the worlde euen now wyllinglye receyuing the Gospell and mortall men séeking violentlye to enter into the kingdome of Heauen R. In saying I sende you hée declareth that they were appointed Reapers by his meere grace and not by theyr merite According to that which hee sayeth in another place Ioh. 15.16 I haue chosen you and ye haue not chosen mee Question c. M. But here it may bée demaunded howe the Apostles were sent to Reape when Paul sayth I haue planted i. Cor. 3.6 Apollo hath watered but God hath geuen the encrease Also hée sayth Ye are Gods husbandrye Agayne I haue layd the foundation and another hath builded thereon And in another place hée sayeth i. Cor. 9.11 If wee sowe vnto you spyrituall thinges thinke not much if we reape your carnall thinges Therefore Paul was sent of the Lorde rather to Sowe than to Reape Was then the Apostleship of Paul Aunsvvere differing from the Apostleship of the rest Surelye it was differing from the rest so long as they Preached to the Iewes and hée to the Gentiles For that which Christ here speaketh vnto his Disciples séemeth to appertaine chieflye to that first sending foorth in the which the Apostles were sent foorth to the lost Shéepe of the house of Israel as we reade in the tenth Chapter of Mathew in the which Nation the Prophetes also laboured It was one thing to preach the kingdome of God among the Gentiles and another thing to preache the same among the Iewes for the one knewe not God and the other were trained vp in the Lawe and the Prophetes Bv. Moreouer these woordes of the Lorde ought alwayes to bee before the eyes of all Preachers of Gods worde that thereby they maye be encouraged to bee faithfull and dilligent in discharging the office committed vnto them when as they knowe that the Labour which they bestowe in teaching shal be so profitable for them and so fruitefull to Christ and the Churche 39. Many of the Samaritanes of that Citye beleeued on him for the saying of the woman which testifyed that hee tolde her all that she had done Bv. The Euangelist now returneth to the former Historye and more fullye describeth the prompte obedience and the growing of fayth of the Citizens of Sychar otherwise called Samaria The calling of the Gentiles foreshewed R. And hée declareth howe greatlye the reporte which the woman made of him preuailed with them Whereby it appeareth that they had a hope and desyre of the promised Messias B. Moreouer this soddaine conuersion of the Samaritanes was a foreshewing of the calling of the Gentiles and therefore the Lorde would haue the same magnified as may plainelye appeare when as at the testimonye of one sillye Woman scant of good name many straight way and that Samaritanes beléeued the Gospell and imbraced Christ M. For what had she sayde of Christ Sayde shée that by the word of his power he could cōmaund all thinges as Men Spyrites Death Life Diseases the Sea and the Winde many of the which thinges the Iewes sawe and yet beléeued not Shée neyther saw nor spake of any of these thinges but this onelye shée sayde that Christ had tolde her all thinges that euer shée had done Who therefore séeth not howe soone these Samaritanes beléeued and the readinesse and maturity of this Haruest What else maye wée note here but that when the hartes of mortal men are made apte by the inspiration of the holye Ghost to receyue the trueth Faith commeth by the holye Ghost the kingdome of God is set forewarde with litle labour and oftentimes by such personnes as are verye base The ripe apple often times falleth from the trée without much labour yea at the onely shaking of the same by a childe but such as are scant ripe will scarce fall with the hurling and beating of a Cudgell and being by violence shaken downe they are so sower that they were better vntouched Euen so in like maner where the spiritual haruest is there euen a Samaritane woman bringeth many vnto Christe The haruest of the spirite is easy but where the spirituall haruest is not there the Apostles them selues sweate and labour in vaine C. This woorde beléeued signifieth herein properly that they were stirred vp by the woordes of the woman to acknowledge Christe to bee a prophete For this is as it were but the beginning of faith when mens mindes are prepared to receaue the profered Doctrine Such enterance into faith is here called honourably Faith to the ende we might know how reuerently God estéemeth of his woorde in making their onely docillity so honourable which are not as yet taught But in this that Faith of theirs sheweth it selfe that they haue a desire to profyte for the which cause they desire to haue Christe abyde with them 40 So when the Samaritanes were come to hym they besought hym that he would tarry with them and he aboade there two dayes So when the Samaritanes were come M. In these woordes is described the quallity of faith which commeth by the ministery of the preached Gospell By this the minde of the beleeuer is inflamed firste to sée him of whom so great things are published and beléeued Euen so these Samaritanes so soone
to lyfe 25. Verylye Verylie I saye vnto you the houre shall come and nowe is when the dead shal heare the voyce of the Sonne of God and they that heare shal liue Verilie Verilie J saie vnto you the houre shall come M. Now againe the thirde tyme he vseth this earnest affirmacion whiche greatly expresseth his minde first of all speaking not onely seriously and constantly but also of serious certaine and and waighty matters secondly requiring of the hearers an vndoubted faith also C. For the Euangelist so often times setting before vs the sonne of God swearing in the cause of our saluation we may thereby perceiue fyrst of all howe carefull he is for vs and secondly how néedefull it is that the credit of the Gospel be established and confyrmed The effect of faith of the which Christ here speaketh séemeth to be incredible Therefore by an othe hée affirmeth that the voice of his Gospell is of such quickening power that it is able to raise vp the dead B. There are some whiche vnderstand this worde of Christe of the resurrection or life of mens bodyes go about to proue the same by the example of Lazarus of the widdowes sonne C. but it is euident enough by the text that Christe doth speake of spirituall death Fyrst of al Christ admonisheth vs that we are all dead before he doth quicken vs. And hereby it appeareth what the whole nature of man is able to dooe concernyng the attaynyng to saluation It is verye true that there remayneth in the soule of man some remnant of lyfe for vnderstanding iudgement will and all the sences are partes of life but because there is no part which may aspire to life eternall it is no maruaile yf the whole man so farre forth as appertaineth to the kingdome of God be counted deade And of this death the Apostle speaketh in more wordes when he saith that we were farre from the pure and sincere reason of the mind and in the cogitacion of our hartes enemies to God and his righteousnes and being blind erred in darcknesse were geuen to euyll concupiscence If this corrupt nature haue no strength to attayne to righteousnesse it foloweth that the life of God is extinguished in vs. The grace of Christ the resurrection from death And so the grace of Christ is the true resurrection from death Also this grace is giuen to vs by the Gospel Not that the externall preaching of the same is of suche force which often times goeth in at one eare and commeth out at the other but because Christ speaketh within to our hartes by his holy Spirite that we may by faith receiue the lyfe offered vnto vs. R. Therefore to heare the voyce of the Sonne of God is not onely to heare those carnall wordes with our bodilye eares but to beléeue with the hart Wherfore they that beléeue are iustified For to beléeue with the heart maketh a man righteous Faith iustifieth Rom. 10.10 Gen. 15.6 Abacc 2.4 Also it is sayde Abraham beleeued God and that was imputed to him for righteousnesse Againe it is sayd the iust shall liue by faith For Christe doth not speake here of dead men but he only vnderstādeth the elect whose eares God doeth open that they may receiue the voyce of his Sonne which can restoore them to life Yea Christe distinctly in his wordes commendeth vnto vs two kyndes of grace when he sayth that the dead shall heare the voyce of the sonne of God Two kyndes of grace and liue For it is no lesse against nature for the dead to heare then to be restoared to lyfe from which they were fallen Therefore both these belong to the secrete powere of God A. For experience teacheth vs that the Reprobates haue eyes Esay 6.9 but yet they cannot see they haue also eares but yet they cannot heare and the Gospell of Christ is to thē a sauioure of death vnto death 2. Co. 2.16 When he sayth The houre shall come and nowe it is he speaketh as of an vnwonted and straunge thing And verily the preaching of the Gospell was the new and sodaine resurrection of the worlde A. Wherevppon when Christ taught Mar. 1.17 many sayde VVhat newe doctrine is this And Paul Preaching the resurrection of the dead some sayde Acts. 17.18 This man seemeth to bee a tydinges bringer of newe Deuilles C. If any man demaund whether the word of God hath not alwayes geuen lyfe to men aunswere maye bée made that the Doctrine of the Lawe and the Prophetes being ordayned for Gods people had rather this propertye and office to maintaine those in lyfe which were begotten to GOD The office of the lawe and gospel then to reduce from death But the office of the Gospell was to bring the Gentiles which before were banished menne from the kingdome of God enemies to God and voyde of all hope of saluacion into the society of life R. as also the Apostle teacheth in his Epistle to the Ephesians Ephe. 2.11 26. For as the Father hath life in him selfe so lykewise hath hee geuen to the Sonne to haue lyfe in him selfe M. In these woordes hée geueth a reason why he sayd that the dead should bée raysed vp and quickened by the voyce of the Sonne of God C. and withall he sheweth whereof it commeth that his voyce hath so great efficacye namelye because he is the well of lyfe and poureth the same into men by his voyce For lyfe coulde not flowe vnto vs out of his mouth except the cause and originall thereof were in him Neyther is God sayde to haue lyfe in him onely because hee alone lyueth by his owne proper power and vertue but because he contayning in him selfe the fulnesse of lyfe quickeneth all thinges And this belongeth properlye to God alone euen as it is sayde VVith thee is the well of life Psal 36.9 Hereby wée gather that this title is properlye ascribed vnto Christ in that hée was manifested in the fleshe M. and this hée receyued of the Father when the worde was made fleshe Iohn 1.14 Therefore in that hée is the sonne of God hée hath all thinges of him selfe but in that hée is the sonne of man he hath receyued all thinges from the Father 27. And he hath geuen him power also to iudge because he is the sonne of man And he hath geuen him power C. Againe he repeateth that power is geuen to him of the father that he might haue full power of all thinges both in Heauen and in earth for this worde Iudge is taken for rule and empyre as before But wée must principallye note the reason which hée nowe addeth Because he is the sonne of man M. To bée the sonne of man according to the phrase of Scripture is nothing else than to be a verye man euen as in that he is sayde to bée the sonne of God is meant that he is verye God for euery one is that naturallye which he is when hée
shorte so it maye bée sayde to all those that worshippe deade saintes as Gods that in time to come they shall haue no greater enimies than those to whome they presume to giue that glory that belongeth to Christ C. And hereby let vs learne that wée must not glory in the Scriptures because except we worship the Sonne of God in true obedince of Fayth there shal arise in the latter day against vs so many accusers as God hath raysed vp witnesses vnto him Jn whome ye trust Hée doth not accuse them of suspition as though they ascribe the cause of their saluation vnto Moyses but he meaneth that they leaned vnto Moyses amis as though they shoulde haue him a patrone and defender of wicked obstinacie For after this maner they are sayde to repose their trust in Moyses 46. For if ye had beleeued Moyses yee woulde haue beleeued me for he wrote of me If ye had beleeued Moyses B. By the holy Ghost onely wée beléeue the worde of GOD. Therefore if they had beléeued Moyses they had had the holy Ghost no doubt the searcher of the profounde misteries of God by whiche they hauing boldenesse coulde not choose but know and acknowledge God offering himselfe to be knowne muche more playnely in Christ than in Moses C. Hée sheweth therefore why Moyses shall be their accuser namelye because they reiect his doctrine And we knowe that there can be no greater iniury done to the seruaunts of God than to haue their doctrine contemned slaundered Furthermore looke what Ministers the Lorde hath appoynted for his worde of the same worde also they must be reuengers Ministers are techers to saluatiō and witneses to damnation Therefore the Lorde hath made his Prophetes to represent two personages as to be maysters and teachers of the godly to saluation and sleyers of the reprobate by their testimonye For he wrote of mee Bv. Christ verily was the onely scope of Moyses as they which knowe that Christ is the ende and the life of the law can well ynough testifie also But if any man being not content therwith desireth to haue probation hereof let him first of all dilligently reade the Epistle to the Hebrues Acts. 7.2 to which also agréeeth the saying or sermon of Steeuen than let him noate what testimonies the Apostle Paule applyeth to this purpose A Let him also sée those thinges which are noated in the xxiiii Chapter of Luke beginning at the .xxvii. verse C To be shorte without Christ the whole ministerye of Moyses vanisheth away 47. But if ye beleeue not his wrightings how shall ye beleeue my wordes M. What was then the aucttoritye of Moyses greater than the auctoritie of Christ C. For Christ séemeth here to ascribe more credite to Moses than to himselfe and yet wée knowe that by the voyce of the Gospell heauen and earth were shaken But Christ frameth his speache to those with whome hée had to doe For the Iewes without all controuersie greatly estéemed the aucthority of the Law So it coulde not be but that Christ shoulde be inferiour to Moyses To this ende pertayneth the Antithesis or secret comparison in this verse of wrightinges and of wordes for hereby hée doth exagerate and amplifie their infidelitie that the truth of God being as it were written in tables had notwithstanding no fayth nor credite among them M. Therefore Christ béeing compared with Moyses had scarce in the eyes of the Iewes the place of a shadowe A. But if we haue respect to the condition and dignitie of them boathe Christ is to be preferred before Moses there shall appeare great difference For looke howe muche honour hée hath that buildeth the house more than the house it selfe so muche more glorye was hée worthy of than Moyses Also Moyses was faythfull in that house as a trusty seruaunt for to giue witnesse of those thinges which were afterwarde to bée spoken Heb. 3.3.56 but Christ ruled the whole house as the sonne himselfe And hée is not onely by right preferred before Moyses but also before all other creatures M. Howbeit here is no question of the person but of the doctrine Wherevpon Christ sayth not If yee beleeue Moyses But If ye beleeue not his wrightinges least anye man shoulde thinke that this ought to be referred to the personne of Moyses and not rather to the doctrine which he sent foorth by the commaundement of God So when Paule sayde to Agrippa Acte 27 Doest thou beleeue the Prophets O king Agrippa I know that thou beleeuest the whiche is not to be referred to the Prophets themselues but to their doctrine Moreouer let vs learne to séeke Christ and to know him by the scriptures and diligentlye to studye and trauayle in them not to follow the deade letter as the Iewes did much lesse to persecute Christ as Herod did but to séeke to come to the knowledge of God through Iesus Christ Acte 1◠as did they of whome we maye reade in the Actes of the Apostles As touching the blindenesse of the Iewes which receyued no fruite or profite at all by the often reading of the Lawe and the Prophetes because they reiected Christ the end of the Lawe let vs noate what great wickednesse and ingratitude it is willinglye to reiect the profered light to contemne the sonne of God sent of God to saluation B. Howbeit there is yet another cause of their ignoraunce namelye because it séemed good to the Lorde to preferre the blindenesse of the Iewes vntill the fulnesse of the Gentiles came in of the which yée may reade in the eleuenth chapter to the Romaines Rom. 11◠They which were elected and truely beléeued Moyses they vndoubtedlye beléeued the Lorde 2. Cor. 3◠the vale being then remooued with the whiche their mindes are nowe couered For this is most certaine that they beléeue not Moyses that beléeue not Christ ⧠The syxt Chapter 1. After these thinges Iesus went his waye ouer the Sea of Galile which is the Sea of Tiberias After these thinges Bv. WHen the Lord Iesus had so faithfully diligentlye and plainelye expounded the principal poynt of our religion and had declared himselfe to be the natural sonne of God the sauiour of all that beléeue the Cittizens and hearers of Ierusalem shoulde vpon iust consideration haue receyued the truth but because they doe reiect it the Lorde also reiecteth them leauing them to their errours and to their darcknesse and getteth him into Galile as hée had also done before C. But whereas Iohn hath vsuallye gathered those actes and sayinges of Christ which the other Euaungelistes haue passed and omitted here in this place hée repeateth contrarye to his maner the history of a miracle which the other Euangelistes haue declared but he doeth it vppon good consideration namely that from the same he might passe to the sermon of Christ which was made the daye following in Capernaum because they were matters so nere ioyned together Wherefore all this narration doth agreée with
fleshe which he woulde giue to the death this verily was that which troubled them offended them and drewe them away from the Lorde and gaue them occasion to murmure Dalying therefore with the worde of the Lorde they wrested the same to another scence than hée spake the same 53. Iesus therefore sayde vnto them verelye I saye vnto you except ye eate the flesh of the sonne of man and drink his bloode ye haue no lyfe in you C. Déepe displeasure moued our sauiour Christ at this time to sweare when he saw his grace with such prowd contempt to be reiected For hée doth not vse nowe simple doctrine but to terrefie them mingleth threatnings therewith For hée denownceth euerlasting destruction to all whiche shall refuse to séeke for to receyue life from his fleshe Bv. And that which they sayde was absurde and impossible to be done that hée proueth to be most necessarye but in sounde scence and not in that carnall and grosse scence C. As if hée shoulde saye if ye contemne my fleshe know ye for a suretie that there remayneth to you no other hope of lyfe This vengeaunce hangeth ouer the heades of all such as are contemners of the grace of Christ that they and their pride shal perishe togither And they are to be vrged with this precise seueritie least they procéede in flattering themselues For if so be we threaten death to the sicke which despise remedy by Phisicke prouided what shall wée saye or doe to the wicked who séeke to abolishe lyfe so much as in them lyeth The flesh of the sonne of man B. He calleth himselfe here the sonne of man that hée might the more stronglye confounde that false iudgement which they had of him For in that hée appeared to be a man and base in outwarde shewe they thought him to be madde and out of his wittes to arrogate vnto himselfe so muche Therefore hée acknowledged himselfe to be the sonne of man a vile and abiect man but yet to shewe herewithall what laye hidde in the contemned and abiect shewe of hys manhod he denied any man to haue eternal life which did not eate of the son of man and drinke his bloode that is to saye which had not Christ liuing in him being assured that hée is redéemed by his sacrifice and made the sonne and heyre of God C. The scence therefore is this contemne mée as yée list the base and and abiect shew of my fleshe yet notwithstanding life is included in this contemtible fleshe of the which if you depriue your selues ye shall finde nothing else where to quicken you It was a grose errour of the Fathers which thought that infauntes were depriued of euerlasting lyfe except they giue vnto them the Eucharist For there is no word here of the Sacrament of the bodye and blood of Christ but Christ goeth forwarde in the Metaphor of the eating of hys fleshe and of the drinking of his bloode which he had begon Neyther doe the Bohemians rightly procéede when they go about to prooue by this testimonie that the vse of the Cuppe ought to be giuen to all alyke As touching Infants the institution of Christ doth seclud them from the supper because they cannot as yet proue examine them selues Infantes ought not to be pertakers of the Lordes Supper neyther yet celebrate the remembraunce of Christes death the whiche thing the Apostle Paule teacheth to be necessary for all those whiche come to the communion of the Supper The same Institution maketh the cuppe as well as the breade common to al men for it commaundeth that wée drinke all of the same Math. 26 27. R. Therefore to eate the fleshe and to drinke the bloude of Christe is to beléeue that Christe suffered for oure synnes A. For hym hath God made a reconciler through faith in his bloud to declare his iustice for the remission of synnes paste Rom. 10.4 Ye haue no life in you M. His meaning is that al they are deade whiche eate not this fleshe of the sonne of manne and drinke his bloud A. For as wée are all dead throughe synne so thorowe faith in Christe wée are made alyue as the Scripture teacheth 54. Who so eateth my fleshe and drinketh my bloude hath eternall lyfe and I will rayse him vp at the last daye VVho so eateth my flesh M. He still bouldely repeateth that which went before as commonlye they doe which speake the truth C. and hée confirmeth that which is hard to be béeleued as that mens soules are no otherwise fedde with his fleshe and bloude than the bodye is sustayned with meate and drinke M. For hée speaketh more manifestlye than hée did before when hée expresselye nameth himselfe Verelye to eate the Lorde is to abide in the Lorde and the Lorde to abide in vs. B. After this manner also we doe commonlye in these words to Eate to Drinke vnderstande not onelye the taking of meate but also the nutriment and sustentation of lyfe whiche procéedeth of the same These words pertaine not to the lords Supper Furthermore by these wordes of our Lorde it doth playnely appeare that all this place is vnaptlye and falselye expounded concerning the Supper For if it were true that this were to be referred to the Supper of the Lorde 1. Cor. 11.30 than all the that vnworthyly presume to the same being made pertakers of the body and bloude of Christ haue therewithall lyfe but we know that manye eate the same to their owne destruction and damnation And verilye it were verye fonde and vntimelye then to speake of the Supper when as yet hee had not instituted the same Therefore it is most certaine that hée speaketh here of the continual eating by fayth Notwithstanding wée must confesse that thereis nothing spoken here which is not figured in the Supper and truelye giuen to the faythfull and therfore Christ made his holy Supper to bée as it were a seale to this sermon And this is the cause why our Euaungelist Iohn maketh mention of thys Supper And J will rayse him vp at the last daye M. Hée promiseth euerlasting lyfe before the resurrection to the ende wée might know that the faythfull are endued with euerlasting lyfe by Christ while they are in this lyfe euen as it is sayde in another place C. And Christ so often ioyneth the resurrection to euerlasting lyfe because our saluation is hid euen vntill that daye Therefore what Christ will giue vnto vs no man can féele but hee which hauing ouercome the worlde setteth before his eyes the last resurrection 55. For my flesh is meate in dede and my blood is drinke in deede This is the reason why he whiche eateth the fleshe of Christe and drinketh his bloode hath euerlasting lyfe Because sayeth hée my fleshe is meate in déede and my bloode is drinke in déede C. As the body with hongar doth languishe and pine awaye euen so the soule doth by and by perishe yf so be the same be not fed
daunsing They meruayle if a man eate fleshe in Lent but they meruell not if all man prouoke GOD to wrath with sinne A. Reade more concerning the obseruation or breaking of the Sabboth in oure exposition of the twelfe Chapter of Mathew beginning at the second verse 24. Iudge not after the vtter appearaunce but iudge with a ryghteouse Iudgement After he had ended his defence hée vseth also reprehension because they being caried awaye with euill affections Deu. 1.16 iudge not rightlye of the cause R. The Law commaundeth Iudges to iudge with a righteous iudgement and not to respect any mans person because the iudgement is Godes Of this Law Christ putteth the Iewes in minde that in this cause concerning the breaking of the Sabboth Iust iudgement they should not with respect of persons neyther with enuie nor with fauour iudge but with iust iudgement that is to say the only cause considered Bv As if hée should saye in iudging of my déede yée must not follow the affection of anger nor of hatred but equitie and the minde of the Lawe Ye shoulde verilye be conuinced of great iniustice if so be in one and the selfe same facte ye iustifie Moyses and condemne mée but your iudgement shall be iust if that be not imputed to me for sinne which was not hurtfull to him Furthermore Circumcision was iustely reuerenced among them When the same was done vppon the Sabboth daye they knew that the Law was not broken because the workes of GOD among themselues doe rightlye agrée And why doe they not so thinke of Christes work but onely because a conceyued preiudice of the person possesseth their mindes therefore the iudgement shall neuer be right except it bée moderated by the truth of the matter For so soone as the persons come in sight they bende their eyes and scences vppon them Preiudice in iudgement so that truth quight vanisheth awaye R. The Iewes excused Moyses because of the aucthoritie of the person of the breaking of the Sabboth although by his decree and by the decrée of the Fathers also an infaunte might be circumsised and sacrifices killed and they accused Christ because of the contempt and basenesse of the person who by the same example of Moses had not cut of a mannes member but had healed the whole man on the Sabboth day Therefore Chirst reuoketh them to the rule of right iudgement C. The which admonicion ought to take place in all causes and matters but most necessarie it is when wée haue to doe with deuine and heauenlye matters For wee are most easilye drawne from the same by the hatred or contempt of men M. For wheras they which commonlye are counted learned men are so greate enimies to wholesome doctrine and are drawne awaye in iudgement who séeth not that this is the fault therof that they haue more respect eyther to the Rulers or to the Bishops or to the persons of the Princes and to the outwarde shewe of religion which the common people best alowe than what is true or false in these matters whereabout they contende And it is to be noated that Christe sayde not I will not haue you simply to iudge of my facte for I am the Lorde of all things and am subiect to no mans iudgement but he sayde Iudge not after the outewarde apperaunce but Iudge with a righteouse Iudgement By whiche wordes verely he doeth not refuse to haue Iudgement geuen of his workes but he requireth that wee Iudge rightly of the same What Insolencie and pride is it then whiche remayneth in the Bishop of Rome who sayth not with Christe whose vicar notwithstanding he boasteth him selfe to be Iudge not after the vtter apperaunce of my dedes but simply he sayth I will not haue you to Iudge of me and of my déedes at all A. So many Théeues Robbers murtherers would say yf it might be graunted them But Christe doth not thus although he were Lord of all but setteth his workes and doctrine before the wicked to bée Iudged so that theey obserue right iudgement As we shall sée also hereafter in the eyghtéene chapter EVS. We gather also by this place that Moyses and christ doe not disagrée as the Iewes thought Moyses Christe agree nay the Lawe and the doctrine of Christ as touching the Spirite doe very well agrée A. As maye also easily be proued by sondery places of Scripture 25. Then sayde some of them of Ierusalem Is not this he whom they goe aboute to kill These thinges shewe howe the doctrine of truth preached to the worlde is receiued what troubles soeuer aryse for the Gospelles sake For after the truth is preached the wauering and constante multitude are deuided into sondery affections M. These men of Ierusalem of whome the Euaungelist speaketh here were not of the Rulers Scribes Phariseis and Seniours of the people but of the Citizens and Indwellers of Ierusalem to whome the beginning of thys lyinge in waight was knowen and who knewe howe greatly Christe was enuied These men therefore kowing what greate hatred the Rulers of theyr nation bare to Christ marueile not in vaine they béeing nowe quiet that Christe woulde not only walke openly in the Temple but also bouldly preache in the same but in this they offende that they doe not waye and consider the prouidence of God in a myracle altogether deuine Euenso carnall men so often as they behoulde some straunge worke of God do marueile but in the meane time there commeth not into their minde any consideration of Gods power But it is our parte more wisely to expende and waye the workes of God specially when the wicked notwithstanding all theyr practises hynder not the race of the Gospell as they desyer because God with his mighty hande doeth caste them downe 26. But lo he speaketh bouldly and they saye nothing to him Doe the Rulers knowe in deede that this is very Christ M. These Citizens séeme to be gréeued that Christe preacheth so fréely the Scribes and Phariseis houlding their peace whose lying in wayte they knewe well ynough Here is to be noated the libertie of Christ in teaching For he did not preache couldly in the Temple as some doe but openly fréely and bouldly So muste they speake which mayntayne the trueth with a good conscience knowing that they do not speake their owne phantasies nor the dreames of other men but the worde and trueth of God in the Church although the same be impugned and withstoode by wicked Bishopes and Rulers of the people It is not sufficient to speake that whiche is trueth but this specially is required that those thinges be spoken whiche are true that the same be spoken truely and bouldely not obscurely but manifestlie not fearfully but constantlye R. Christe knewe well ynough the hatred and liynge in wayte of the Phariseis for he sayde before Bouldnesse in preaching the truth why do ye seke to kill me and yet notwithstanding hée speaketh before them voyde of all feare
are to be heard â–ª as true Sheapeheardes if so be we despise not the admonition of Christ 2. But hee that entereth in by the doore is the Sheapehearde of the sheepe C. If so be therefore they whiche are called Sheapeheardes doe séeke to draw vs awaye from Christ they are to bée shunned no lesse then Woolues and Theeues for suche are not true shéepeheards because they enter not in by the Doore Neyther must wée haue fellowshippe and societie with any other flocke than with that which agréeth and abydeth in the pure faith of the Gospell For this cause Christ exhorteth his Disciples to seperate themselues from the vnbéeléeuing multitude and not suffer themselues to be gouerned of wicked priestes neyther to suffer themselues to be deceyued by vayne and friuolous names A. Because false Prophetes come in shéepes clothing being inwardelye rauening Woolues 3. To him the Porter openeth and the sheepe heare hys voyce and hee calleth his owne sheepe by name and leadeth them out C. This Porter or Doorekéeper is God whose Iudgement Christ séemeth to oppose against the false opinion of men in approuing Pastors As if hée shoulde saye Others the worlde dothe willingly receyue and doth gladlye honor them but GOD who hath power and aucthoritie doth acknowledge and approue no others than such as leade the Shéepe by this waye Then followeth the obedince of the shéepe For they heare the voyce of the Porter This therefore ought to be referred to the mutuall consent and agréement of Faith because by the only spirite of God the Disciple and the Teacher are lincked togeather that as the one goeth before so the other followeth after Some notwithstanding referre it to the priuate knowledge which the pastour ought to haue of euery one of his shéepe But the former senâ—e séemeth to bée more firme 4. And when hee hath sent forth his owne sheepe he goeth before them and the shepe follow him for they know his voice C. Hée meaneth that the shéepe do discerne and knowe the Sheapheards from wolues euen by their voice This is that spirite of discretion 1. Ioh. 4.1 by which the elect of God do iudge and discerne the truth from the false inuencions of men A. Wée are commaunded to proue the spirites whether they bée of GOD or no but that wee maye discerne the spirites of trueth from the spirites of errour it is necessary that we haue the spirite of discrecion whiche maye seale the trueth of God in our heartes C. Therefore the knowledge of the truth goeth before in the shéepe of Christ and then followeth a serious desyre to obeye that they maye not onely knowe what is true but also receyue the same with their whole heart and may followe the Sheapheard 5. A straunger wyl they not followe but wyll flee from him for they knowe not the voyce of straungers Bv. Because the Faithfull doe neyther knowe nor receyue any other Doctrine than the doctrine of Christ euen as a chast wyfe onely obeyeth the commaundementes of her husbande they doe flée from him which bringeth not the worde of Christe C. neyther doe they harken to the voyce of straungers neyther are they scattered when they are called vpon 6. This prouerbe spake Iesus vnto them but they vnderstode not what thinges they were which he spake vnto them R. The wisedome of God being hyd vnder foolishnesse can not bée knowne of the wisedome of the fleshe M. If any man demaunde wherefore the Lord vsed a Prouerbe when no doubte hée knewe that his aduersaries vnderstoode not the same let him reade our annotacions vppon the thirtéene Chapter of Mathewe beginning at the thirtéene verse 7. Then sayde Iesus vnto them againe Verily verily I say vnto you I am the doore of the Sheepe Bv. When the Phariseis vnderstoode not what this parable meant it pleased the Lorde to adde the exposition of the same C. the whiche if he had not done all that he spake had béene allegoricall Bv. And he beginneth with an oath lest we should make any doubt of the present doctrine C. For that which was principall in the similitude he nowe plainelye expoundeth Bv. and hée openeth certayne thinges by the coniecture whereof we maye easelye open and dissolue the rest C. When he affirmeth that hée is the doore hée geueth vs to vnderstande that the principall part of all spirituall Doctrine is contayned in him Wherevpon the Apostle Paul being one of the Shéepheards thought it not néedefull to know any thing saue Iesus Christ Crucified And the wordes of Christ are in effecte as if hée shoulde haue sayde that it is hée aloan to whome we ought to be gathred R. Christ also is the doore by which the good Shéephearde doeth enter into the shéepe of the Church hée is also the doore by which euerye Faithfull man entereth into his heauenly Father and by whome the Father is reuealed to the faithfull Therefore first of all Christ is the doore to the Shéepe of the Churche Christ is the doore into the sheepefolde for the whiche cause no man can teache rightlye in the Churche except he teache Christ truelye and excepte he preache the Gospell of Christ purelye without mixing the same with humaine tradicions For the heart of the Faithfull is not quickened neyther receyueth any consolation but onelye by the Gospell of Christ C. Wherfore Christ inuiteth and calleth all which desire saluacion and exhorteth them to come vnto him by whiche wordes hee declareth that they wearye them selues in vaine which forsaking him séeke to drawe nigh vnto God because there is but one onelye gate open to come vnto him all other wayes and passages being quite shutte vp 8. All euen as many as came before mee are theeues and robbers but the sheepe dyd not heare them All euen as many A. This place hath béene diuerslye expounded being restrained of some to Iudas of Galilee and to such lyke C. But Christe generallye compareth all false doctrines with the Gospell and all false Prophetes with Godlye teachers But yet this sentence is not absurdlye extended to the Gentiles because whosoeuer from the beginning of the worlde haue professed them selues to bée teachers and haue not sought to gather shéepe vnto Christ they haue abused this tytle to the destruction of soules But this doth nothing at al appertaine to Moyses and the Prophetes who sought nothing more than to establishe the kingdome of Christ R. For to come before Christ in this place is not to goe before Christ in time but to teache other doctrine beside the doctrine of Christ Moises was before Christ the Prophets also were before Christ but they taught the Church of the Lorde by the Spirite of Christ and preached Christ plainelye though hée laye hid vnder shadowes and Tipes 1. Pet. i 21 â–ª A. For Peter sayeth that the spirite of Christ was in them also hée saieth that the holye menne of God spake being inspired with the spirite of Christ 2. Pet 1 2i R. Wherefore they
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
notwithstandinge they felt afterwarde that their blindnes was not to be forgeuen And the impiety of Caiphas did not let but his tongue might be the instrument of the holy Ghost because God had more respect to the Priesthoode which he had appointed than to the personne of men Num 2◠8 After the same manner he blessed his people by the mouth of Balaam whom he had endued with the Spirite of prophesye B. For as God ordayneth and chooseth good and godly Maiestrats that by them he maye worke many notable thinges euen for as muche as he hath the hartes of al men in his hands yet notwithstanding speciallye he is wount to moue the hartes of those men as we may reade often times in the holy prouerbs Kings hart are in the hand of god Herevppon oftentimes they do speake vnwittingly those thinges which belong to another manner of ende then they ar done or spoken by them and do bring an other maner of matter to passe than euer they thought vpon Wée are al the instruments of God but speciailye they which are in auctorytie God therefore worketh muche more by them than by others Psal 82 6 Whervpon also they are called Godes and the sonnes of the most highest M. Hereby we gather that the gifte of prophesie is geuen not onely to good men but also to the reprobat being set in publique office Prophesye cōmeth out of the mouth of wicked men sometime euen as oftentimes it is permitted to the wicked to work Miracles as we may read in the seuenth Chapter of Mathew So also we reade of Saule i Kin i0 i0 who beinge annoynted with the kingly vnction by Samuell began to prophesie with the rest of the Prophets B But as Caiphas vnderstoode not his prophisie so other Reprobates also by whom God reuealeth his misteries vnderstande not those thinges whiche they speake but geue onely a sounde without a minde whereas the godly alwayes vnderstande so muche of those thinges whereof they prophesy as is requisit for their saluation and necessary for the office which they discharge C. Moreouer very fonde are the Papistes and to ridiculous who gather herevppon that we muste counte for an Oracle whatsoeuer it pleaseth the Bysshop of Rome to bable First if we graunt vnto them that whosoeuer is a high Preist is alway a prophete yet notwithstanding of necessitye they muste prooue that the Bysshop of Rome is created by the commaundement of God For the Priesthood of one man is quight abolyshed by the comminge of Christe neyther doo wée reade that God at anye tyme after that had appoynted one man to gouerne the whole Church Secondlye if we graunt vnto them that the office and honour of the high Priste was translated to the Byshop of Rome let vs see what it profited the Pristes that they imbraced the prophesie of Caiphas to subscribe vnto his iudgemente they conspire the death of Christ Be such obedience farre from vs which should draw vs to horible Apostacy in denying the sonne of God Caiphas blasphemeth and prophecieth with on voyce they which obai his word do contemne the prophesie and imbrace the blasphemye That the lyke happen not to vs let vs take héede that we heare not the Romish Caiphas That Jesus should dye for the people B. This prophesie of Caiphas is the summe of al prophesies namely that saluation commeth to the electe by the death of Christ M. The Iewes dyd put Christe to death to get honor to them selues but Christe dyed that by his death he might redéeme the world 52. And not for the people onely but that he should gather together in one the children of God that were scattered abroade C. First of all the Euangelest sheweth that our saluation doth consiste in this if Christ do gather vs together in one For so he reconcileth vs vnto his Father in whom is the well of life Wherby we gather that mankind was disperced and alienate from God Psal 36.9 vntyll suche time as the Children of God were gathered together in one vnder Christ Thus the communion of Saints is the preparation to euerlasting lyfe because al they abyde in death whom Christ gathereth not vnto the Father as we shall sée in the 17. Chapter followyng Paule also teacheth that Christe was therfore sent of God Ephe. i. i0 that he might gather together what so euer thinges were in Heauen and in Earth Wherefore that we may enioy the saluation which Christ hath brought al disagrement taken away we must be at one with God with Angels and among our selues The cause and pledge of this vnitie was the death of Christ by which he brought all thinges to him selfe but we are gathered dayly by the Gospel into the shepfould of Christe The Euangelist also meaneth that the reconcillyation which Christ made is extended also to the Gentiles R. For euery one that trusteth in him shal not be confounded There is no difference betwéene the Iewes and the Greeks Rom. i0 For there is one Lord of all who is ryche to all that call vppon him For Christ gathereth the dispearsed sonnes of God together in one spirituall body and not into a corporall bodye For there is one faith one bodye and one spirite euen as ye are called in one hope of your callyng one Lord one faith and one Baptisme Ephe. 4.4 Therefore althoughe the godlye are by distaunce of place farre asunder yet notwithstanding they are alwayes gathered tegether into one in the Lord C. But how are they called the children of God who being miserably dispearced and in error were the enemies of God Although they were by error the enemies of God and nothing lesse then Sheepe yet notwithstandinge in harte and mind they were the Sonnes of God Therefore he calleth them Sonnes of their election before they were called who at the last by faith beganne to be manifested both to them selues and also to others A. Concerning the which reade the sixteene verse of the x. Chapter goyng before 53. Then from that daye forth they tooke counsaile tegether to put him to death Bv. There séemed to be Iuste and Lawefull cause found for the which Iesus as the common troubler of the whol country might be put to death Therefore nowe they séeke occasyon euery howre that they might put the same in execution whiche they séemed to haue wysely consulted of By which is to bée noated the nature bouldnesse and perseueraunce of the wicked in a matter once cruelly begon A. For what greater crueltie and madnesse can there be deuised than when the members with one consente séeke the destruction of the heade Yet notwithstanding wée sée also at this daye that the counsailes of men tend to this ende that the trueth of God maye be oppressed which al men ought to desyer specially of those which haue the chiefe seate in the Church 54. Iesus therefore walked no more openlye amonge the Iewes But wente hys waye thence vnto a
them selues and think that they shall escape vnpunished for abusing Christe he addeth heare a horrible threatening that although he rest and suffer yet his only doctrine shall suffice to condem them euen as in an other place he sayde that there shoulde neede no other iudge but Moises in whom they dyd glory Therfore the sence is this Iohn 5.45 I earnestlye desiring your saluation doo not vse my auctorytie in condemninge you but doo wholely séeke to saue that whiche was loste yet thinke not ye that you are therfore escaped the hand of God Bv. For they shall not escape vnpunished and go away without iudgement which contemne and reiecte the sonne of God C. For to speake of the least the onely worde which ye haue despised shall be a sufficient and meete Iudge And receyueth not my wordes C. This latter part is an exposition of that which wente before M. For in these wordes it is declared â—hat it is to obiect the Sonne of God and what they are which reiected him C. For because men haue hypocrisy ingraffed in them by nature there is nothing more easy for them than in words to boste that they are ready to receiue Christe and we sée how common this vaine boasting is euen amonge the most wicked Wherefore we muste remember this definition namelye that Christe is reiected when we imbrace not the pure doctrine of the Gospoll M. euen as to receiue Christe is nothing else but to receyue his worde by a liuely faithe C. The Papistes bragge with openne mouthe of the worde of God but so soone as the same is preached ther is nothing more hatfull vnto them These kisse Christ as Iudas did Therefore let vs learne to include him in his worde and geue vnto him that worshipe of obedience onely which he requireth The worde that I haue spoken C. He could not by a more gloriousse tytle extoll the authority of the Gospell than when he geueth the power of Iudgeing vnto the same For accordinge to these wordes the laste Iudgement shall be nothing else than an approuinge of the doctrine of the Gospell For Christ shall site vpon his tribunall seate but he affirmeth that he will pronounce that sentence out of his worde which he nowe preacheth This threatninge ought to make the wicked much afearde when they cannot escape the Iudgement of his doctrine which they nowe so prowdly contemne Againe hereby commeth a wonderfull consolation to the godly that howsoeuer they are now condemned of the worlde they are notwithstandinge already Iustefied in heauen because whersoeuer the faith of the Gospell hath this feate the tribunall seate of God is errected to saue We bearing our selues bould vpon this aucthoritye there is no cause why wée should care for the Papistes with theire preposterous Iudgementes because our faith reacheth aboue the Angels Bv. Therefore let vs well remember this and let vs take hede that we despise not the Lorde speaking to vs in his Gospell 49 For I haue not spoken of my selfe but the father which sente me he gaue mee commaundement what I should saye and what I shoulde speake C. Leste the externall shewe of man should deminish any thinge of the maiesty of God Christ calleth vs from the fame vnto his Father And for this cause he maketh mention so often times of his Father And verely seing it is greate wickednes to transfer vnto any other any parte of the deuine glory it is necessary that the same worde come from God to which Iudgment is geuen Bv. Christ therefore in these wordes doth very strongly maintaine the whole doctrine of his Gospell and proueth the same not to be humane but deuine vndoubted and authenticall C. Also here hée putteth a difference betwéene him and his Father not according to the deuine person simplye but rather according to the fleshe least the Doctrine being iudged to be of man shoulde haue the lesse waight and auctoritye Moreouer if so be the conciences of men shoulde be subiect vnto humaine lawes this reason of Christ shoulde not serue that his word shall be a Iudge because the same hath not come from man according to the saying of Saincte Iames There is one Lawe geuer which is able to saue and to destroye Moreouer hereby we maye gather what wicked and cruel sacriledge that is that the Pope dare presume to binde mens consciences vnto his immaginations for by this meanes he arrogateth more vnto him selfe then doth the sonne of God who denyeth that he speaketh any thing but according to the commaundement and prescript of hys Father A. The which he doth not only here affirme but very often also for the commendation of his doctrine as in the seuenth and eyghte Chapters goinge before 50 And I knowe that his commaundemente is lyfe euerlastinge whatsoeuer I speake therefore euen as the father badde mee so I speake C. Againe he commendeth the fruicte of his doctrine to the ende al men might the more willingly submit them selues vnto the same M. For hee sayeth not simply And his commaundement is euerlasting life but he sayeth I knowe that hys commaundemente is euerlastinge lyfe This is the testimony of the trueth and of the will of God towardes mankind He knewe what to teache and wherefore he was sent namely to preach the doctrine of eternall lyfe and for this cause was he sent of the Father that hee might be to the faithfull the author of euerlasting life This certainly also beecommeth the Ministers of Christ who ought to teach no other thing then that which they haue receiued in commaundement The which if they doo they also maye saye VVe speake not of our selues but hee which hath sent vs hath giuen vs a commaundement what wee shoulde teache and we know that his commaundement is eternall lyfe An excellent tytle verylye of the doctrine of Christ For the Gospell of Christe is the commaundement of God to euerlasting life that is to saye it is the doctrine or preaching of grace committed by the Father to Christ the sonne of God to eternall lyfe which he promiseth to them that beléeue in him R. For this commaundement the Father hath giuen to the sonne that hee shoulde descende into this worlde and saue all those that beeléeue For so God loued the whrlde that hee gaue his onely begotten Sonne that euery one which beléeueth in him should not perishe but haue lyfe euerlasting M. The Lawe also was commaunded to Moyses but it was giuen vppon Mount Sina with feare trembling and leading to death but the Gospell is the commaundement of God giuen to Christ the sonne of God preached in Sion and spreade from thence throughout the whoale worlde being peaceable and swéete and wrighten by the spirite of God in the tables of their heartes which beleeue offering remission of sinnes and euerlasting lyfe to all that beléeue C. It is meete therefore that they féele the vengeaunce of God which are so wickedly bent that they now refuse him to be the Aucthor of lyfe
bretheren thou knowest not whether Christ be a Mayster or no. But séeing a great many loue their brethren very couldly but none so effectually as they ought we maye thereby perceiue howe farre wée are yet from the perfect light of fayth M. Moreouer this place maye specially be obiected vnto them who when they beare the doctrine of the Gospel say who knoweth not these thinges Therfore let it be sayde vnto them If yee knowe these thinges blessed are yee if yee doe them A. Contrarywise if ye know these thinges and doe them not ye are accursed and miserable Iam. 4 17 For to him that knoweth how to doe good and doeth it not to him it is synne Luk. 12.47 And the seruante that knoweth his maisters will and doth it not shal be beaten with many strypes 18. I speake not of you all I knowe whome I haue chosen but that the Scripture might bee fulfilled Hee that eateth bread with mee hath lifte vppe his heele againste mee C. Againe he sheweth that there is one among his Disciples whiche is in very déede nothing lesse than a Disciple and this he doth partly for Iudas sake to the ende he might make him the more inexcusable and partly for the other disciples sake lest the false Iudas should make any of them to slide back And hée doth not only animate them to persiste in their vocation notwithstanding the fall of Iudas but also because the felicity of the which he spake pertained not to all men he teacheth that the same ought to be the more earnestly sought for of all men and when they haue founde it with the greater constancie to abide in the same And now this their stedfast standing he attributeth to their election For as the strength of man is weake and fraile so it staggereth at euery small puffe of winde and falleth with the leste thruste yf so be the Lord stayeth not vp the same with his hand But because be gouerneth those whome he hath chosen how subtily soeuer Sathan séeketh to worke their destruction he shall profite nothinge at all but with firme constancie they shall perseuere vnto the ende And not onely perseueraunce is here attributed to election but also the beginning of pietye Howe commeth it to passe that one loueth the word of God more thaÌ„ another Surely because he is elected Election is the cause of pietye Again how commeth it to passe that the same goeth on still in Godlinesse of life but only because the purpose of God is sure which perfiteth that worke which he hath begone Furthermore this is the principall difference betwéene the Children of God and the vnbeléeuing that the one are drawen to saluation by the spirite of Adoption and the other by their vnbrideled and lasciuiouse fleshe to damnation Otherwise Christ might haue sayde I know what euery one of you shal be but leste they should arrogate any thing vnto them selues but might knowe rather that they differed from Iudas by grace only and not by their owne power hee setteth before them the frée election vppon the which they were builded Wherefore let vs hereby learne to way and consider all the parts of oure saluation Iohn 6.70 And whereas in another place he reckneth vp Iudas among the elect it is another manner of speaking and not a contrary For there the Temporall election is noted by which God doth appoynt vs to some certaine and spetiall worke as Saul who was chosen to be a King notwithstanding that he was a reprobate but nowe Christ speaketh of the eternall election by which we are made the sonns of God and by which God hath predestinated vs to life before the foundation of the worlde was layed Also somtime God doth adourne the Reprobates with the giftes of the holy Ghoste to execute that office which he committeth vnto them So there shined in King Saule prinâ—ly vertues for a time So Iudas also had notable giftes beseeming an Apostle of Christ But the Spirite of sanctification which God geueth only to his childeren is another manner of spirite For he renueth them by the same in minde and harte that they might be in his sight holy and irreprehensible Also they haue in them a liuely roote which cannot bee plucked vp at any time because the Adoption of God is without repentaÌ„ce that is to saye God neuer faileth those whom he hath chosen Notwithstanding this abideth firme that it beloÌ„geth vnto the deuine election that we imbracing the doctrine of Christ by faith do also attaine life and that this is the only cause of our blessednesse by which we differ from the Reprobate that they béeing destitute of the grace of the Spirit come to destruction but wée haue Christ our watchman who gouerneth vs with his hand and defendeth vs by his power M. We sée also here howe those thinges whiche concerne onelye the good are commonlye also spoken vnto them amongst whom euell personnes also are mixte Those thinges whiche the Lorde had spoken vnto his disciples to instruct them he so spake vnto them as if they had pertained vnto all when as notwithstanding they dyd not appertaine to all euenas he in this place plainly testifieth Therefore let no man in the Church bée offended yf so be he heare Christians among whome as yet there are many wicked prophane persons to be called godly and holy men if so be he heare the doctrine of life commonly preached to all men when as faith and pietie belongeth not to all yf so be he heare all Christians generaly reprehended of sinne when as notwithstanding all are not culpable euenas we sée that the Apostle reprehendeth the Corinthians Let him alwayes consider and say within hym selfe i. Cor. i. xi these thinges pertaine not to all Furthermore Christ here geueth euident testimony of his diuinity firste of all when he affirmeth that he doth not Iudge after the manner of men secondly when he maketh him selfe the authoure of election For this knoweledge of the whiche hée speaketh in this place is proper only vnto God but this other is more effectuall when he sayth that they were elected of hym before the creation of the worlde For this so notable a declaration of hys deuine power ought to mooue vs more then if the scripture did call him God a hoondered times That the scripture might be fulfilled C. It might séeme very absurd that he which was chosen to so honorable an office was not also endued with true godlinesse for it might easily be obiected Why did Christ choose one to be an Apostle which should fall from his Apostelship And why did he create him an Apostle whome he knewe should be such a wicked and naughtie person To this therefore Christ aunswereth that necesarily it was so because it was forshewed and knowen also aforhand to the Prophet Dauid For some thinke that the prophesye is cited which properly belongeth vnto Christ othersome think it to be a simple comparison that like as Dauid
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
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
alwayes then haue a consideration of the cause and there is no true consolation any where else in the testimony of a good conscience Bv. For it is a glorious thing for Christes sake and the profession of the trueth to bée in perrill to bée hated of menne and to suffer persecution Againe it is a fowle thing to bée afflicted for euyll doing For therefore sayeth the Apostle Peter See that none of you bee punished as a murderer or as a Theefe or an euyll doer or as a busye bodye in other mennes matters Yf any man suffer as a Christian man let him not bee ashamed but let him glorifye God on this behalfe For herevppon wée ought to bée moued to geue GOD thankes because when the worlde perrisheth in his owne blindnesse GOD geueth his lyghte vnto the Faythfull euen as the palpable darkenesse compassed the Aegiptians rounde aboute when the Children of Israell were in the manifest lyght Also wée must noate that the hatred of Christ commeth for want of vnderstanding when GOD is not knowne For vnbeléefe is alwaye blynde Not that the wicked vnderstande nor knowe nothing but because all theyr knowledge is confounded and sodainlye vanisheth awaye For my names sake M. Here let vs consider what difference there is betwéene God and the world Before God those thinges which the Apostles aske in the name of Christ they receiue before the world the name of Christ is the cause why the Apostles are hated Both these the Apostle felt and after them the true Ministers of the Gospell Because they haue not known him that sent me CYR. By this word sent is mente the whoaâ— mistery of the Incarnation Bv. And it must néedes be that boath the Father and the Mistery of the Incarnation be vnknowen when his name is odiouse by whome the Father is knowen and the causes of the sendinge vnderstoode M. But who sent Christ God the Father Therefore the high Preistes Scribes and Phariseis knewe not God They could not knowe the Father béecause they knewe not the sonne whome he had sent R. They bragged of God and bosted that they were the true worshippers of God but they knewe not God For he whiche will knowe God must knowe him by his word and not by hys owne Immaginations and dreames i. Iohn 3.1 M. Euen so before he sayde vnto them Yee neyther know me nor my Father if ye had knowne me ye would haue knowen my Father also Séeing therefore the world is ignoraunt of God it oughte not to séeme straunge if so be the name of Christ bee odiouse vnto the childeren of this world and if for his sake the Faithfull are made a mocking stock But let this saying of saynt Iohn comfort them Beehold what loue the father hath bestowed on vs that we should be called the sonnes of God For this cause the world knoweth vs not because it knoweth not him What is Christ I praye you in the eyes of the world without the knoweledge of God the Father but meere blasphemy And what are the faythfull seruauntes of Christ but a superstitiouse people For the which cause the vnbeleuers and wise men of this world haue made them alway a iesting stocke But concerninge the ignoraunce of God in the Iewes read in the seuenth chapter going before and the twenty eyght verse 22. Yf I hadde not come and spoken vnto them they should haue hadde no sinne but nowe haue they nothinge to cloake theire synne withall M. He séemed to excuse the vnbeléefe of the Iewes and also their hatered which they bare agaynst him and his disciples by this that hée sayde But al these thinges shal they doe vnto you for my names sake bicause they haue not known him who hath sent mee as though they had not done all thinges of mallice but of Ignoraunce For this cause hee added these wordes C. leste any man shoulde think that this serued to excuse theire falte and hee sheweth that they were maliciouslye blind euenas yf a man should shutte his eyes that he myght nott bée constrayned to sée the lyghte For otherwise it might haue béene obiected vnto Christ yf so bée they knowe not thy father howe commeth it to passe thâ—t thou doest not remedye their erroure Why dyddest thou not prooue whether they weare vnapte to bee taughte yee or noe Hee Aunswereth that hee hath done the duty of a good and faythfull teacher but without profite because mallice woulde not suffer them to come vnto a sounde minde Bv. As yf hee shoulde saye If I had not come and had so expresselye and plainlye opened vnto them the misteryes of the kingdome of GOD and the counsayle and loue of my Father they should haue had no sinne but nowe seeing I the sonne of God haue descended from heauen and haue expounded all the misteries of Gods kingdome and they them selues haue hearde and vnderstoode all thinges and yet would neyther knowe nor vnderstande them it cannot seeme ignoraunce which is maliciouse obstinacy and moste wicked contempt of the knowen trueth C. In these words also Chrrst séemeth to affirme that only vnbeleefe is sinne And there are some which so think For because Faith remitteth and wypeth awaye all synnes they saye that there is but one sinne of vnbeléefe which damneth This is truely spoken because vnbeléefe doth not only kéepe men from being deliuered from the desert of condemnation but also is the well spring and cause of all euels But all that disputation appertaineth nothing at all to this present place For the name of synne is not taken generally but for the circomstaunce of the cause in hand as if Christ should haue sayd that their ignoraunce was inexcusable because they had maliciously reiected God in his person euenas yf we should cal him giltlesse iust and pure whom we would absolue from one only fault of the which he was guilty Therefore this absolution of Christ is restrayned to one kinde of synne because he taketh from the Iewes the pretence of ignoraunce in the contempt and hatered of the Gospell Notwithstanding there aryseth yet a newe question as thus Was not the vnbeléefe which was before the comming of Christ sufficient to condemne men And they are madde men which gather amis of this place that whosoeuer dyed before the comming of Christ without fayth were in a doubtfull case vntill such tyme as Christ manifested him selfe vnto them As though there were not many places of Scripture which testify that the only testimony of conscience was sufficiente for them to condemnation Rom. 5 14 Death sayeth Saint Paul rayned in the world vntill Moyses Rom. 2 12 And in another place hee sayeth that they shall peryshe withoute Lawe which haue synned without the Lawe What then is the meaning of Christ There is in these wordes a concession or graunting because he meaneth that the Iewes haue now nothing any more to excuse their fault withal seing that wittingly willingly they had reiected the life offered vnto them And
out by the Rulers of the Iewes out of the Churche of God C. This was no light offence to trouble their mindes that they should be driuen out of the company of the Godlye as wicked and naughtye men and that of those which hoast them selues to bée the people of God and gloryed in the tytle of the Churche Therefore in that hée sayeth they shal be excommunicated his meaning is this They shall cast you out of theyr Sinagogues they shall condempne you of impietye and heresie they wyll restraine you of water fyre and suche necessaryes they wyll banishe you and sell your goodes and they wyll account you not for Israelites but for Gentiles and Athiestes C. For the Godlye are subiect not onelye to persecutions but also to ignominy and reproche Euen as sayth the Apostle Paul Mee thinketh that God hath set foorth vs which are the last Apostles i. Cor. 4.9 as it were men appointed vnto death For we are made a gasing stocke vnto the world and to the Aungelles and to men Christ notwithstanding commaundeth to stande fyrme and stedfast against this temptacion because though they bée thrust out of Sinagogues yet neuerthelesse they shal abide in the kingdome of God The sum is that we ought not to bée discouraged by the peruerse iudgemēts of menne but rather stronglye to beare the opprobrie and shame of the Crosse of Christ being contented with this one thing that our cause whiche menne scornfully condemne is allowed of God Also hereby wée gather that the Ministers of the Gospell are not onelye euell intreated of the sworne enemies of the Gospell but also sometimes sclandered and euell spoken of by those which séeme to bée of the Churche and of the houshoulde of Christ and Pyllers of the Churche The Scribes high Priestes by whom the Apostles were condemned boasted that they were apointed of God to bée the Iudges of the Churche And in déede the ordinarye gouernment of the church was in their hands the office of Iudging came from God not from mē But by their tyrrany they had corrupted the whoale order instituted of God Thus it came to passe that the power which was graunted vnto them to edifycation was nothing else but siuyll oppression of the seruauntes of God excommunication which should haue bene a medicine to pourge the Churche was conuerted to banishe all impietye out of the same The which séeing the Apostles perceiued in their age there is no cause why wee shoulde be afrayde at this daye of the Popes curse with the which he thretneth vs because of the testimony of the Gospell For they canne doe vs no more harme than these ould excommunications dyd vnto the Apostles nay we ought to desyer nothing more than to be out of that company from whence Christe is banished But concerning excommunication and the abuse of the same read the ninth Chapter going before But the time shall come M. Christ sheweth what great hatered of the worlde the Apostles were like to sustayne It might séeme a light matter to be expelled and caste oute of the company of some men For what hurt was it to the Apostle to be expelled out of the Sinagogues of the Iewes As thoughe they should not shortly after haue gone out of the same though they had not bene expelled R. Therfore paraduenture it was tollerable ynough for them to suffer proscription and exile excepte the wicked should haue vtterly killed the Godly And peraduenture it was tollerable that they myghte also be slayne excepte the world should acknowledge without blushing that they doe wickedly and shoulde openly confesse that it doth therefore kyl the Godly because they beleeue in God and because they haue taught that which is godly but the world is so farre from confessing this that it will rather bee thought to doe well and to doe God good seruice by slaying the godly This is the true crosse C. For nowe of it selfe it is a verye harde matter for the Godly to be cruelly vexed but it is much more sharpe and gréeuouse that the Iniuryes whiche are done vnto the childeren of GOD by the wicked should be counted for iust due punishmentes belouging to their faltes But we must be so strong and boulde in a good conscience that we must patiently suffer our selues to be so oppressed till Christ shall appeare from heauen to defende our and his cause who wyll take vengeaunce vppon those which haue not knowen God C. But it is merueile that the enemies of the trueth when their owne conscience doth accuse them can beare such a fayre shewe not onely before men but also challenge vnto them selues prayse beefore God for theyr most wicked crueltye Wee aunswere Hipocrites although their owne conscience doth accuse them yet notwithstanding they always flatter and deceiue them selues They are ambitiouse cruell and prowde but yet they couer all these vices with the pretence of zeale by which they promise vnto them selues impunitye To this also is ioyned a sertayne furiouse dronkennesse after they haue imbrued them selues wyth the bloud of martyres R. Wherefore the worlde beeing wyse will not séeme to doe euell to persecute the worde of the Lord nor to kill the true Euaungelistes For it professeth that it loueth and honoreth these it professeth that it beleeueth the word of the Lord but it sayeth that it will not beare with bringers in of newe thinges with the disturbers of the peace and with the contempners of humaine and diuine ryghteousnesse and that it doth not beleeue their worde to be the word of God but rather a fained immagination found out to trouble and disturbe all Religion and loue of honestye And thus are the godlye slayne of the world as the authours of all euell that not without shewe of perswation and probable reasonne For Christ also hym selfe was fastened to the Crosse not as the sonne of God but as an enemie vnto him R. So his disciples were thought vnworthy to liue vpon the earth A. Wherfore we being in suche straytes let vs imbrace the worde of the Lorde Iesu with a liuely fayth let vs in pacience possesse our soules 3. And suche thinges will they doe vnto you because they haue not knowne the Father neither yet me C. Christ doth not in vayne bring his Apostles vnto this consideration that there is one onely cause why the vnbeléeuing doe so rage against the godlye namely because they knowe not God Notwithstanding this is not spoken to extenuate their fault but rather that the Apostles might with a good courage despise their blinde madnesse R. As yf he should saye They boaste of GOD but they knewe not GOD because they persecute the worde of God And he which persecuteth the worde of God persecuteth God himselfe and knoweth not God although he boaste of him For God is knowne by his worde which is the Sonne of God C. Moreouer by these wordes wee are taught what great wickednesse the ignoraunce of God is whiche maketh them
him selfe loueth you becase ye haue loued me and haue beleued that I came out from God A. These wordes séeme quite and cleane to ouerthrowe all that the Lorde had spoken to his Diciples concerning intercession to his Father Obiection For he addeth that it is superfluous for him to praye vnto the Father Did he not before declare him selfe to be God and man in these wordes I will pray vnto the father Iohn i4 i6 and he shall giue you another comforter that he maye abide with you for euer Also Saint Iohn in another place calleth him our aduocate Rom 8 34 And Paule testefieth that he maketh interssion for vs. Heb 7 25 The same also is confirmed in the Hebrues But Christe doth not simplely denie in this place Aunsvvere that he wyl be an Intercessor but onely sheweth that his Father is so ready of him selfe to helpe them that he will willingly geue vnto them whatsoeuer they shal aske Christ our Intercessor B. Therfore Christ doth alwaye make Intercession for those that are his vntill such time as the number of them be full For that which he saith here and in the sixe and twenty verse how that it is not nedfull that he should praye vnto the Father for them is spoken in this respecte that hee had already obtayned his fathers fauoure toowardes them who at that time did both fauoure and imbrace them as the faithfull beléeuers in Christ M. This place is dilygentely to bée noated specialy against those which haue thrust in the Intercession of dead saintes into the Church because we haue no accesse vnto God for our sinnes saye they therefore we muste haue the saintes to be Intercessors for vs Euen as we cannot be admitted vnto the speach of a King before we vse some of his househoulde officers as meanes for vs. But Christe doth not in this sorte set his Father before vs whome he maketh so gentle and louing vnto vs that he sayth he will aske nothing for vs as for men voyde and destitute of his loue A. This Fatherly affection towards vs Esa 65 24 the Lorde him selfe also testifieth by hys Prophet saying It shall come to passe that before they call I will aunswer and before they aske I will heare to the ende we might not doubt but to finde the Father fauorable vnto vs so soone as wée call vpon him in the name of his Sonne For hee alwayes heareth him seeing hée is his onely begotten and most déere Sonne in whome hée is well pleased C. Moreouer when Christ is sayde to praye vnto the Father and to make intercession for vs let vs not imagine any carnall thing of him as though bée falling downe at his Fathers feete made such humble prayers for vs but the power and force of his sacrifice by which he hath once purchased the fauour of God towarde vs is alwaye lyuelye and effectuall and the bloude which he hath once shed for our righteousnesse is a continuall intercession for vs. Because ye haue loued me and haue beleued M. Christ in these wordes expresseth the cause of the loue of God the Father towarde vs shewing howe fayth in hym and the loue of him doe get vnto vs the loue of God the Father by which it commeth to passe that wée obtaine all things at his hande R. As if he shoulde saye because ye haue loued me and beleeued my Gospell therefore I haue reconsiled you vnto God that he may be now your Father ye are made the Sonnes of God by fayth in mee ye are made fellowe heyres of all Godes graces wherefore by me ye shall haue a readye waye to come vnto the Father C. By these wordes we are taught that there is one only bond of our coniunction with God And we are ioyned by true fayth which commeth from sincere affection the which he noteth by the name of loue For none doe beleeue purely in Christ but they whiche loue him with theyr whole heart Wherefore by this word loue he hath wel expressed the force and nature of faith But yf so be God beginneth to loue vs so sone as we loue Christ it foloweth that the beginninge of our saluation is of our selues because wée preuent the grace of God But contrary to this we haue many testimonies of Scripture i Iohn 4 i0 as these I will make them to loue me Agayne Not because wee loued him firste It shall not néede to repeate more places Rom 4 i7 because there is nothing more certayne then this doctrine That the lorde caleth those thinges that be not as though they were Ezech 36.26 that hee restoareth the dead to life Easy 65. that he maketh of stoany hartes hartes of flesh that he appereth vnto them which seke him not and that he loueth all those that are his before they are in this respecte we are sayde to be loued of God when we loue Christ because we haue a pledge of his loue whom before we abhorred as a seuere and cruell Iudge towarde vs. AVG. Therefore the Father loueth vs because we loue the Sonne hauing receaued of the father and the sonne that wee might loue the Father and the sonne 28 I went out from the Father and came into the vvorlde againe 1 leaue the vvorlde and goe to the Father C. This sentence commendeth vnto vs the deuine loue in Christ For we should haue no true fayth in hym yf we dydde not apprehende his deuine power For his death and resurrection the two pillors of fayth shoulde profite vs lytle or nothing at all except his heauenlye power be annexed vnto them Therefore we must imbrace Christ by a true and sincere fayth as the counsaile and power of God Let vs also consider to what ende hée came out from God namely that hee might be vnto vs wisdom sanctification righteousnes and redemption M. For this cause he sayth not simpely I am sent of God into this worlde Iohn 1 6 but I went out from the Father and came into the worlde Iohn also was sent of God the rest of the Prophetes also were sent of whome notwithstanding that cannot be sayde which Christ speaketh here of himselfe saying I went out from the father and came into the worlde that we might consider that to be in Christ Philiq 27 which is no other R But some will say how went hée out from the Father whiche was neuer seperated from him and howe goeth he out of the worlde when as all thinges in the same are ordered and gouerned by his power and care Hée wente oute from the Father because he abased himselfe taking vppon him the forme of a seruaunt He is gone out of the worlde because hee was contemned crucified and slaine by the worlde But all these thinges were done that he might goe vnto the Father that is to saye that he might bring man into the kingdome of God that hee myght make him Lorde ouer sinne the Crosse death and hell C. Therefore hee
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
power of his resurrection whiche was moste principall Wherfore it is no maruell if suche grosse affections put a vayle before hir eyas 16. Iesus saythe vnto hir Mary She turneth hir self and said vnto him Rabbony whiche is to say Master C. In that Christe suffered Mary to erre for a shorte time it is profitable for vs to confirme our fayth but nowe wyth one worde he reuoketh hir from errour M. He sayth not I am he whom thou séekest for whose sake thou wepest so much but he calleth hir by hir proper name as one familiar friende speaketh to another and that with suche a voyce as was best knowen vnto the woman C. At the first he spake vnto hir as a stranger but now taking vpon him the person of a Master he speaketh vnto hir as to a Disciple euē as we heard before that a good shepheard calleth all the shepe of his flocke by name Iohn 10.3 The voice therfore of this shepeherd perceth into the mind of Mary openeth her eyes moueth al her sences affecteth her forthwith to geue her self vnto christ For She tourned hir selfe and said vnto him Rabboni M. The Euangelist in saying that Marie tourned hir selfe about againe meaneth that she tourned hir face again to the Sepulcher whither peraduenture hir heart was bent A. For she had a feruent vnspeakeable desyre to fynde the Lord but so soone as she heard and vnderstoode the voice of her Shepeheard she biandby cryed with great ioye and admiration Rabboni C. Thus in Mary we haue depainted to vs the Image of our calling For this is our only enteraunce into the true knowledge of Christ if so be he know vs fyrst and do familiarlye call vs vnto him not with that common voyce which generally soundeth in the eares of all men but by which he doth specially cal those shepe which are geuen vnto him of the father Hereuppon the Apostle Paule sayth Gal. 4.9 After that ye knew God yea rather wer known of God And the efficacie of the word appeareth hereby that Mary gaue biandby vnto Christ that honour which was due vnto him For the name of Rabboni is not only honorable but contayneth also the profession of obedience Therefore Marye declareth her self to be a disciple of christ and submitteth her selfe vnto him as to a maister This is a wonderfull and secret conuersion of mans mynde when God illuminating the same by his holye spirite maketh the same of blynde sodenly to sée perfectly The like example we haue almost in the two disciples which were going to Emaus A. For when as at the fyrst their eyes were held that they knew not Christ Luk. 24.30 at the length when he toke bread and blessed and brake the same their eies were opened and they knew him whom before they iudged to be a straunger C. Furthermore the example of Marye ought to be an exhortation vnto vs that so many as Christ calleth vnto him do answer him presently again without delay 17. Iesus sayth vnto her touch me not for I am not yet ascended to my father but goe to my brethren and saye vnto them I ascend vnto my father your father and to my god your God B. Mary wold haue imbrased Christ for the exceding loue ioy which she had because she saw Christ present again in the flesh But when the Lord sawe that she wondered at his carnall presence more than was mete seking to lift vp her mynde to heauenly thinges and to the imbracinges of faith forbad her to touch him saying Touch me not C. Notwithstanding this séemeth not to agree with the narration of Mathew Mat. 28.9 For he plainlye writeth that the women imbrased the féete of Christ And seeing afterward he would haue his disciples to handle and to feele him what cause was ther why he should forbid Mary to touch him Obiection M. For he said vnto Thomas brīg hither thy finger and see my hands and put thy finger into my syde and be not faithles but beleuing C. The solution hereof is very easy if so be we consider that the women were not prohibited the touching of Christ before such tyme as they were too busy and desirous to touche him Answere For no doubt he did not forbid thē to touch him so far forth as it was nedefull to take away all doubt but when he saw that they were to busye in impracing his féete hée moderated and corrected that rashe zeale For they depēded vppon his corporal presence neyther did they know anye other way to enioy him than if he dwelt among them vppon the earth M. Moreouer bicause his disciples doubted whether he were truly risen again or no and bicause the same which appeared vnto them was iudged of them to be but a vision Luk. 24.37 to the end they might beleeue the resurrection he sayd Feele and see for a spirite hath not flesh and bones as ye see me haue Also Thomas had sayde Except I see the print of his nailes in his handes and put my finger into the print of the nayles and my hande into his side I will not beleue Therfore Christ did very well in offering him selfe to be felte of him A. But in Marye there was no suche doubting that there should neede any further feeling but it was requisite that she shuld come to a further faith and to more plain vnderstanding of the kingdome of Christ least she should abase him in cogitation more than there was cause C. We must also note the reason which Christ addeth For I am not yet ascended to my Father For by these wordes he commaundeth the woman to suspend their affection vntill suche time as hee was ascended into the glory of his kingdome Furthermore he sheweth the fayth of his resurrection not such a faith as they imagined to them selues as that when he was risen againe he should raigne triumphe in the world but rather that by his ascension into heauen he shold take possession of that kingdome which was promised vnto him and sitting at the right hande of his Father might gouerne the Church by the power of his spirit Therfore the sence and meaning of his wordes is that the state of his resurrection is not full and perfecte vntill such time as he sit at the right hand of his Father in the kingdome of heauen As if he should say B. Think not bicause ye sée me presente in the flesh that ye haue obtayned the fruition of all good thinges I sayd before vnto my disciples that it was good for them that I should go vnto my Father to whom when I had ascended I would send my spirite the comforter and bring all things to passe for them These thinges ye ought to looke for and not to make such account of my corporall presence Abstaine therfore from this earnest touching lest ye be to much addicted to my carnal presence ye ought hereafter to imbrace me by faith raigning in heauē C. But this
same And therefore the Apostle Paule saith 2. Cor. 5.20 VVe are messangers in the roome of Christ euen as though God dyd beseeche you through vs so pray vve you in Christes steede that yee be reconciled to God And we oughte not to estéeme of this vnspeakeable treasure any whit the lesse bicause it is offered to vs in earthen vessels but wee haue rather cause to giue thaÌ„ks vnto God which hath giuen such honor vnto meÌ„ that they may represent his owne person and the person of his sonne in pronouncing remission of sinnes Moreouer heereby appeareth the madnesse and blindnesse of the Papistes Absolution of the Papistes which wrest and abuse this place to their magicall absolutions But Christe dyd not héere appoynt his Apostles to be auriculer confessours but publique preachers of his Gospel Wherefore we must consider the maner of remitting of sinnes that we may knowe what power this is which is giuen to the Apostles And whosoeuers sinnes yee retayne Christ addeth this seconde parte to terrifie the contemners of his Gospell to the ende they may know that their pride shal not escape vnpunished Therefore as the Ambassage of saluation and eternall lyfe was enioyned the Apostles so also they had vengeance committed vnto them to vse agaynst all those wicked ones whiche should reiecte the saluation offered vnto them as the Apostle Paule teacheth Bv. So that the Apostles forgaue men their sinnes when by the preaching of the Gospell they taught that the faythful had their sinnes forgiuen them Retayning sinnes and that they were endued with life by the death and resurrection of Christ Iesus And they retayned sinnes when they pronounced the wrath of God to rest vpon al vnbeleuers It is proper vnto the Gospell that we are reconciled vnto God 2. Cor. 10.6 but it is accidental that the vnbeleeuing are addicted vnto death Notwithstanding wée must note that whosoeuer heareth the preaching of the Gospell and doth not imbrace remission of sinnes there offered is in the state of eternall damnation 2. Cor. 2.16 For as the sonne of God is the sauour of life vnto life to them that beléeue so also he is the sauour of death vnto death to the Infidels A. Concerning the larger exposition of this place reade our Commentarie vpon the .16 Chapter of Matthew and begyn at the nynth verse also at the .18 verse of the .18 chapter 24. But Thomas one of the twelue whiche is called Didimus was not wyth them when Iesus came R. As the fall of Peter is before described at large not to the reproche of Peters fall but that the Scripture myghte set before vs the vayne presumption of flesh euen so in this place S. Iohn describeth the vnbelefe of Thomas not to discredite him by ripping vp his sinne but to set foorth in Thomas the nature of flesh Bv. For Thomas representeth all those who iudge the resurrection of the fleshe to be impossible and therefore doo make a scorne at the same And the vnbeleefe of thys Apostle is therefore set downe that the faythfull myghte thereby bée the better confyrmed and strengthened He was not onely slowe and harde to beléeue but also hys obstinacie made hym desire to feele and handle the body of Christe béeing not contented with the sighte of the same R. Furthermore in this Historie wee acknowledge the woonderfull Iudgementes of God For as God wyncked at the brethren of Ioseph and suffered them to be ledde by enuie agaynst Ioseph at the fyrst secondly to sell him and lastly to lye vnto their Father but to this ende that béeing fallen the deeper when they were deliuered they mighte the more manyfestly see and acknowledge the hande and power of the Lorde Euen so Christe wynketh at the vnbeléefe of Thomas but with this iudgemeÌ„t The iudgementes of god in Thomas hys vnbeleefe that not so muche hys faythe as oures mighte be the more confyrmed For by the vnbeléefe of Thomas oure beléefe was furthered M. In that Thomas was not with the rest some thinke the cause to be this bicause he was not as yet returned from the flighte whiche he tooke for feare 25. The other Disciples sayde vnto him wee haue seene the Lord. But he sayd vnto theÌ„ excepte I see in hys hands the print of the nayles and thrust my hande into his side I will not beleeue C. Here is noted the originall and welsyring of the fault bicause euery maÌ„ will be wise in his owne conceyte and flattereth him self too much Bv. Thomas doth not desire simply to sée the Lorde but rather seeketh for the printes of the nayles and markes in the flesh for so he sayth he will beleeue that Christ is truely rysen agayne As if he shoulde say Ye are disceyued no doubt by some phantasie or spirite I therefore will not beleeue except I see his body yea and least my sight be deceyued except I put these my hands into the printe of the nayles in his hands and my finger into the wounde of his side These wordes contayne nothing sounding to fayth but onely a sensuall iudgemente The lyke happeneth to all those which are so addicted vnto them selues that they giue no heede or credite vnto the worde of God 26. And after eyght days agayne hys Disciples were with him and Thomas with them Then came Iesus c. M. This was the eight day after his resurrection which we may name the Sonday The same day the Disciples were gathered togither agayne In whome we maye note the nature of sincere loue There is a common prouerbe Like will to like They were all lyke affected towarde Christ therfore they desired to be in one assembly And they did paciently beare the vnbeleefe of Thomas vntill suche time as he should be cured by Christ him selfe They did not excommunicate him but admitted him into their fellowship withoute grudging And Thomas also him selfe although he beleeued not those who tolde him of the Lordes resurrection yet notwithstanding he could not keepe him selfe out of the companie of the Apostles and Disciples Héereby wee are put in minde to foster and maynteine mutuall loue and not to forsake the bonde of Christian charitie for some lighte contention C. Concerning the comming in of Christ and the salutation which he vsed reade the .19 verse going before 27. After that sayde he to Thomas Bring thy finger hither and see my handes and reache hither thy haÌ„d thrust it into my side and be not faythlesse but beleeuing M. The Lorde dothe not tarrye vntill Thomas preuenteth him but eâ—â—â—eth him that thing first without the which he had sayde he woulde not beleeue that thereby he might not onely beleeue the resurrection but mighte also be pearced in conscience and that he might knowe that he was not ignoraunt of those things which he had spoken vnto the rest of the Apostles telling him of the Resurrection C. Hereby also we gather what care he had to prouide bothe for the confirmation of our faythe and
also for Thomas hys fayth For this was not done for Thomas his sake onely but for our sakes also that nothing might be wanting whiche mighte confyrme our fayth M. Moreouer in that Christe spake these thinges to Thomas not in secrete but openly before all the Apostles it was not done without cause For this vnbeleefe of Thomas was not secrete but manyfest vnto the rest of the Apostles Wherefore there was no cause why eyther hys estimation or his shame shoulde be spared For why shoulde he be ashamed openly to be cured who was not ashamed openly to offende A manyfest woâ—â—de must haue a manyfest plaster Therfore let vs hereby learne what is the forme of ChristiaÌ„ discipline Christian discipline Let these things which are secret be secretly corrected and these things which are manyfest he manifestly reprehended Also this open reprehension of Thomas serued greatly to the confirmation of the other Disciples which were present Euen so Paule willeth that they which sinne openly be openly reproued that others may feare For he which by his vnbeleefe stayeth others froÌ„ the fayth of Christe muste suffer hym selfe to be cured by open correction C. But wonderfull and monstrous was the vnbeleefe of Thomas who béeing not contente with the simple sighte of Christe woulde haue his hands also witnesses of the resurrection And thus he was not onely obstinate but also proude and contumelious agaynst Christe But nowe at the laste when he had seene Christe he oughte to haue beene ashamed and afrayde And yet as thoughe he had knowen no faulte by him selfe he bouldly and without feare putteth in his hande For we may easily gather by the wordes of the Euangelist that he dyd not repent hym before he was conuinced by touching Thus when we geue lesse honour to the worde of the Lorde than is méete there creepeth into our hartes by little and little obstinacie which bringeth with it contempt whereby all reuerence of him and his worde it quite taken from vs. Wherefore we muste take the more payne in brideling the lasciuiousnesse of our nature least by obstinacie we quenche the féelyng of pietie and shut vp the gate of fayth agaynst our selues 28. Thomas answered sayde vnto him My Lorde and my God Bv. Thomas so soone as he had seene and touched knowing bothe the face and also the wonted voyce of the Lorde is awaked and euen as a man when he hath beene out of his wits and commeth againe to him selfe he crieth out saying My Lorde and my God For an abrupte spéeahe hath alway great vehemencie And there is no doubte but that shame constrayned him thus to crye whereby he might condemne his former slouthe Bv. But this as it is a moste briefe confession of a true fayth so also it is moste absolute For Thomas gathereth by the true resurrection of the bodye that hee was Iesus and the Lorde that is to say the Redéemer and the king of all Also God that is to saye the life and conceruation of all creatures and not onely the God and Lorde of all things but also his God and his Lorde For he doth not crye Thou art Lord and God but My Lorde and my God Therfore suche sodayne exclamation sheweth that fayth was not cleane extinguished in him thoughe it were buried for a tyme. For he toucheth not the diuinitie of Christe in his side nor in his hands but he gathereth muche more by those signes than they did shewe And whereof came this but onely bicause he returned to him selfe from obliuion Also who woulde haue thoughte that so great fayth would haue followed suche obstinate vnbeleefe Act. 9.2 So Paule in the beginning was a most cruel persecuter of the Church notwithstaÌ„ding afterwarde he became a most faythfull Apostle For these wonderfull iudgementes of God are described to this ende and purpose that wee mighte learne to know the wonderfull goodnesse of God who turneth euill into good C. For the same whiche happened to Thomas happeneth sometyme to manye Who castyng the feare of God asyde for a tyme runne at randam in so muche that there appeareth no fayth at all to bee in them but so soone as they are chastised with Gods correction subduing flesh and bloude they retourne to a better mynde 2. Kin. 12.13 The whyche we may beholde in Dauid after the shorte admonition of the Prophet For it commeth to passe by the wonderfull goodnesse of God that the Electe forsaking not the faythe doo neuer so farre fall but they soone ryse agayne Wherefore wee muste take carefull heede that we fall not away from the faythe Notwithstanding let vs bee sure of thys that GOD dothe holde backe the faythful with a secret bridle least they should fall to their destruction and doth alway kepe in their hartes some sparks of faith Christian fayth which afterwards in due time he kindleth by the blast of his spirite M. We see also heere what is the confession of a christian fayth He is a true Christian which confesseth with his hart that Christ is his Lorde and God for we see that this confession is approued of Christ He woulde neuer haue suffered the honor taken from his father to be giuen vnto him falsly But he confirmeth that which Thomas spake Therefore if he had not beene God he woulde neuer haue aproued this confession of Thomas Wherefore this one place is sufficient to ouerthrow the heresie of the Arrians C. Héereby let vs learne to be brought from the man Christe vnto the true God Christ For that our fayth may come vnto the diuinitie of Christ we must fyrste beginne with that knowledge whiche is most easie bicause our fayth doth profite and go forwarde by degrées so that wee apprehending Chryste in earth borne in a stable and hanged vpon the crosse may come at the length vnto the glory of his resurrection and from thence to his eternall lyfe and power in the which his diuine Maiestie shineth 29. Iesus sayth vnto him Thomas bicause thou haste seene me thou haste beleeued blessed are they that haue not seene yet haue beleeued Bv. Least anye man shoulde saye these thinges were spoken and written concerning the Apostle Thomas they appertayne not vnto mée the Lorde extendeth the same vnto all the faythfull pronouncing them blessed whiche haue not seene and yet beleeued C. Christe reprehendeth nothing in Thomas but onely bicause he was so slowe to beléeue that hee was violently to bee drawen vnto the faythe by the experiment of his sences the whiche is quite contrarie to the nature of fayth Blessed are they that haue not seene M. According to the Hebrew phrase he vseth the Preterperfect tence for the Present tence He dothe not condemne the faythe of Thomas to the whiche he hadde exhorted him saying Be not faithlesse but beleeuing But condemneth their faythe whiche seeing not are contented with the hearing of the woorde of God onely So when he sayth Blessed are they vvhyche heare the vvorde of God and
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
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
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
of one spirite Ephe. 4.5 and of one Baptisme and might acknowledge one Lorde C. Therfore he prefixeth agayne the scope of our felicitie in vnitie and not without cause For this is the destruction of mankinde that the same béeing drawen and fallen from God is lame dispersed and confounded in it selfe Therefore the repayring therof is contrary namely that the same must grow togither into one body euen as the Apostle Paule saith He gaue some Apostles Ephe. 4.13 and some Prophets and some Euangelists and some Shepheardes and Teachers to the gathering togither of the Saincts into the vvorke of ministration into the edifying of the bodye of Christ till we all meete togither into the vnitie of fayth Wherefore so often as Christ maketh mention of vnitie Vnitie in Christ let vs remember howe horrible the dissipation and confusion of the worlde is without him Furthermore let vs know that this is the beginning of a happie life if so be we all are gouerned and do liue by the only spirite of God Vnity is the gift of God M. But withall let vs remember that this vnitie commeth not but by the gifte of God Therfore Christ prayeth the Father that he woulde giue vnto them to be one This gift is not gotten but by the spirite of God The spirite of the fleshe and of the worlde is not the spirite of vnitie but of discordes R. Among the wicked there is not one fayth for one beleeueth in his fasting another in his sacrifices this fellow beleeueth in Sainct Nicholas and that fellowe in Sainct Michaell some in the blessed Virgin and other some in Sainct Anne and looke howe many men so many Goddes there are among the wicked Therefore the true vnitie is among Christians only which are of one spirite whiche haue one Lorde and one Sauiour C. Moreouer we must note that so often as Christ in this chapter pronounceth him selfe to be one with the Father he speaketh not simply of his deuine essence but is called one in the person of a Mediator in that he is our head A. Sainct Iohn comprehendeth this coniunction of the which Christ speaketh heere in few words saying 1. Iohn 1.3 That vvhiche vvee haue seene and heard wee shew vnto you that you also mighte haue fellowsippe with vs and that our fellowship may be with the Father and wyth his sonne Iesus Christ 1. Ioh. 2.24 Rom. 12.4 1. Cor. 12.12 And in another place If that abide in you which ye haue heard from the beginning yee shall continue in the Sonne and in the Father That the worlde maye beleeue C. Some by this worde vvorlde vnderstande the Elect which at that time were dispersed But bicause throughout thys whole Chapter by the world he meaneth the Reprobate the contrary sentence and opition is better allowed In the .25 verse folowing he separateth the world of the which he speaketh héere from the faythfull And this worde Beleeue is improperly put by the Euangelist for the word knovv seeing the wicked béeing conuinced by experience it selfe do vnderstande and perceyue the heauenly and diuine glory of Christ Thus it commeth to passe that in beleeuing they beléeue not bicause this sence and vnderstanding dothe not pearch into the internall affection of the minde And this is the iust iudgement and vengeance of God that the eyes of the reprobate shuld be blinded with the brightnes of his diuine glory which are vnworthy of his sincere sighte R. Christ therefore prayeth his Father that he woulde confyrme the faythfull in one spirite that all the worlde may know that he came by deuine authoritie into this worlde And this began fyrst to be fulfilled Act. 4.32 when by the sending of the holy Ghost the faythfull had one harte and one mynde The which thing was wonderfull in the eyes of the worlde in so muche that the wycked were constrayned to cry This is the finger of God and the right hande of the most highe 22. And the glory whiche thou gauest me I haue giuen them that they also may be one as we also are one C. Marke and consider that there was suche an example expressed in Christe of perfect blessednesse that he had nothing proper to him selfe but was rather made riche to enriche all those that are hys faythfull seruaunts This is our blessednesse that the image of God should be repayred and framed anew whiche before was decayed and destroyed by sinne For Christe not onely as he is the eternall worde of God is his liuely Image but also hathe the expresse picture of his Fathers glory ingrauen in his humayne nature of the whiche he is made partaker with vs that he mighte transfigure his members into the same The same also Paule teacheth 2. Cor. 3.18 VVe all beholde as in a myrrour the glory of the Lorde with his face open and are chaunged into the same similitude from glorye to glorye Whervpon it foloweth that none shall be counted for a Disciple of Christ but he in whom the glory of God imprinted by the Image of Christe as by a signet is expressed Notwithstāding ther are some which by this glory which Christ confesseth that he hath receyued from his Father vnderstande the loue with the whiche he was loued of the Father before the foundation of the worlde of the whiche glory he will speake anone Other some refere it to the glory of Myracles and to that ample power of the spirite By which the first beleeuers that is to saye the Disciples wrought greater Myracles than the Lord him selfe that this place mighte agree with that of Marke The signes shal follovve them that beleeue Ma◠16.17 In my name they shall caste oute Deuils They shall speake with nevv tongues c. The reste by this worde Glory vnderstande the Gospell the whiche Christe gaue vnto the beléeuers For if the ministration of condemnation be glory much more shall the ministration of righteousnesse excell in glory But the first exposition is best to be allowed 23. I in them and thou in me that they be made perfect in one that the world may know that thou hast sent me and hast loued thē as thou hast loued me M. Christ speaketh not héere of that perfection of vnitie by which he is one with the Father but of that manner of vnitie by which he is vnited in the Father and the Father in him And he speaketh as a Mediator by whome we are made one with God C. For his purpose is to shewe that all the fulnesse of goodnesse and that also which was hidden in God was now openly to be séene in him that he might make his members partakers of the same euen as the water flowing from the Condite head to diuers places by pipes serueth diuers Cities and watereth sundry fieldes When he addeth And hast loued them as thou hast loued me He noteth the cause and originall of loue As if he should say Bicause thou haste loued them thou