his doctrine onely and Apostleshippe Euenso Christ here defendeth rather the cause of his doctrine then of his person A. As yf he shoulde saye If in all my office I shewe my selfe a faythfull minister of God ye haue nothing to cloake your incredulytie with all and to excuse the same For I teache truely I shewe the wyll of my father vnto you no terrestriall or humaine thing can be founde in my doctrine therefore ye cannot conuince the same of a lye Wherefore If I tell you the trueth why doe ye not beeleue me If so be ye cannot Iustely speake euell of my doctrine why do yee refuse to beléeue the same R. By this place we learne that we ought to beléeue him that speaketh the trueth without all contradiction Certaine of the Iewes refused to heare Christ because hée Preached without Ecclesiasticall authority othersome because none of the Pharisées and Rulers heléeued on him many could not abide to heare him because he was a Galilean and the reast could not awaye with his doctrine because he regarded not the decrées and customes of the Fathers But the Lorde the aucthor of trueth vrgeth against all these thinges shewing that hée knoweth no reason that shoulde staye any man from beléeuing the truth Wherefore then doe not menne in our time séeke the trueth to what purpose doe they séeke for so many excuses If those thinges bée not true whiche the Ministers doe teache let them be confuted by euident argumentes if they bée true why bée they not quietly receyued One sayth this doctrine is new another sayth that it is Scismaticall another sayth that it appertayneth to the Pope to refourme doctrine others obiect the Fathers others the counsailes others Ecclesiasticall ordinaunces and some séeke to set custome against the Gospell But what néede these delayes Let them saye simplye This doctrine is not true but let them proue it also If they be not able so to doe why doe they not subscribe vnto the trueth Ye shall heare the cause 47. Hee that is of God heareth Gods words yee therefore heare them not because ye are not of God B. That is to saye He which hath the spirite of God he which is elected of God he heareth the worde of God and receyueth the same by Faith C. Now Christ more vehementlye inueyeth against the Iewes being assured of the trueth of his doctrine For theyr impietye was not obscure when they were so obstinate in reiecting the word of God He had shewed that nothing coulde bée obiected vnto him which he had not taught out of the mouth of God he concludeth therefore that they haue noe felloweshippe with God because they here not R As if he shoulde saye Therefore ye doe not beléeue because ye are not the children of God but the Children of lying Sathan Yée are not borne of God and Therefore it is no merueile yf ye receiue not my wordes which am the Sonne of God For he which is of God heareth gods worde 1. Cor. 44. but he which is of Sathan contemneth the truth of Gods worde Bv. There is therfore no other cause why ye heare not the words of God which I speak neyther receiue nor beléeue them than this because ye are not borne of God but of the Deuell M. To be of God in this place is not to be borne or regenerate by the Spirit and word of God but to be elected and predestinate to lyfe before the Creation of the worlde Act â3 â wherevpon also the christian faith is called the fayth of the elect And they are sayde to haue beléeued so many as were foreordayned vnto lyfe So that although they are by nature blinde and the children of wrathe yet notwithstanding when the time of their calling commeth they receyue that grace of the holye Ghoste whiche some call the preuenting spyrite and their hartes are opened that they maye receyue the séede of Gods worde through the which being apprehended by Faith they are iustifyed and regenerated Example of this wée haue in the Mayde that wrought purple of whome Luke testifieth in the actes of the Apostles C. By this place therefore wée are taught that there is not a more manyfest sygne of a reprobate mynde than whan a man cannot beare the doctrine of Christ although otherwyse in the shewe hée séemeth to bee an Aungell Whereas if so bée wée willingly imbrace the same wée haue as it were a visyble sygne of our election For hee which hath the worde hath God him selfe but he whiche reiecteth the same depriueth him selfe both of lyfe and also yf righteousnesse Wherefore we ought to feare nothing more than least we fall into this horrible Iudgement A. For it is no light commination where with Christ threatneth the Iewes saying The kingdome of God shal be taken from you Mat. 21.43 and geuen to a Nation that wyll bring forth better frute of the same 48. Then aunswered the Iewes and sayde vnto him Saye we not well that thou art a Samaritane and hast the Deuell M. This aunswere of the highe Priestes Scribes and Phariseis containeth an impudent malicious sclaunder C. More and more they bewraye how that they are bewitched of Sathan who being plainlye conuinced yet notwithstanding are not afrayde to rushe foorth euen through the middest of desperation B. Thus is conuicted impietye wont to fare when it is not able to aunswere to the trueth then it falleth to rayling and sclaunder They were manifestly proued to be the children of the Deuell therefore they reply againe without any shew of truth that the Lorde was a Samaritane and had the Deuell Meaning by this double sclaunder to declare that Christ was a detestable man and lead with an euyll spyrite Because the Iewes accounted the Samaritanes for Apostatas and corrupters of the Lawe so often as they intended to defame any man they woulde call him a Samaritane Nowe therefore because they had no greater cryme wherwithall they might defame Christ they rashlye and without iudgement vse that common reproche R. As if they should saye What Darest thou defende the trueth of thy doctrine before vs séeing thou art worse than any Heretique or Apostata For thy doctrine is the doctrine of Sathan and not to GOD thou speakest of the Deuell and not out of the mouth of God For we are holy people a Priestlye stocke a holye Nation and suche a Nation to whome God hath whoally geuen him selfe but thou according to the manner of the Samaritanes pronouncest vs not to bée of God it must néedes be therefore that thy false doctrine is of Sathan Bv. The lyke reproches and sclaunders they cast foorth at this daye who are gréeued at the Preaching of the Gospell For they call the Preachers of the Gospell Apostataes sedicious personnes Scismatikes workers by Deuelles Seducers and such lyke R. least the wicked and vngodly might séeme to haue no cause of their vnbeléefe 49. Iesus aunswered I haue not the Deuell but I honour my Father and
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 coÌmaund 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
that whiche the other thrée Euangelistes haue yet notwithstandinge in this it differeth from that which they declare namely that it tendeth to an other ende as wée shall sée But it is not necessarie that wée vnderstande the histories of this present Chapter to be done straight after those thinges which are declared in the Chapter going before and which were done at Ierusalem at the feast of Penticost séeing that those thinges which follow in this Chapter were done when Passouer was now at hande insomuche that there was a whole yere lacking seauen wéekes or there aboutes betwéene at which time as may appeare by the other Euaungelistes hée went rounde about Galile after he had left Ierusalem from thence he came to Genazereth and after that to the partes of Tyre and Sidon and returning againe into Galile he sent forth his Apostles by two and two to preache the Gospel and then last of al after theire retourne and the behedding of Iohn the Baptist he went ouer this sea of Tiberias C. For the other Euangelistes saye that this was done after the death of Iohn the Baptist by which circumstance of tyme they note the cause of the departure of Christ For tyrauntes when they haue imbrued them selues with the blood of the Godly they are inflamed to greter cruelty no lesse then immoderate drinking maketh the dronken man more thirstie Therfore Christ by his absence ment to pacefye the fury of Herode Ouer the sea of Galile B. This is a lake which is called in the Scripture the sea or Lake of Cinnereth which some interpret the swete sea and is called of the Gréekes Genezar or Genazareth M. Of this Iosephus maketh mencion in his third booke of the warre of the Iewes and xviii chapter B. Sainct Iohn calleth it the sea of Tiberias because the citty of Tiberias so called of Herod the Tetrache for the honor of Tiberias Caesar bounded vpon the East parte of the same C. Wherfore by this portion the Euangeliste doth more playnly describe the place whether Christ went for the whole lake was not called the sea of Tiberias but onely that part which laye nere to the shoare vppon which Tiberias was cituate B. The Euangelist Marke beside that which is spoken before concerning the cruelty of Herod maketh mencion of another cause of this cut ouer the sea namely That Christe might take rest and be at quiet for he was much oppressed of the people howbeit they did not suffer him to rest any longe time for straight waye they folowed hym and that not so much for to heare the word of God as to sée the signes which he wrought as Sainct Iohn testifieth here saying 2. And a great multitude followed him because they sawe his miracles whiche he did on them that were diseased M. The Eunagelist maketh mencion of this because of that parte of the History which foloweth in which he wil declare what a great multitude of people were satisfied most miraculously fed lest if there should be no mencion of this before a man might doubt how so great nomber of people could be assembled together in a wildernes desert place He addeth also the causes which moued this great multitude to forsake the cities and to come into this desert place from farre and to followe the Lord. C. For they were thus desirouse to follow Christ because they behoulding his power in the miracles were perswaded that he was some greate Prophet sent of God Wherevppon they had so earnest a desier to heare Christ that forgetting them selues aboad til night in a desart place voyd of all care Care for eauenly thinges is to be preferred beforâ a worldly care How can we nowe excuse our slouth and negligence in that we do not preferre the heauenly doctrine of Christ before the care for the satisfying of honger but are drawne away from the meditacion of euerlasting lyfe by euery small entisement yea very seldome it commeth to passe that Christ findeth vs frée and vntyed from obstacles and lettes of this worlde All men for the most parte are so farre from folowing Christ to the desart mountayne that scarce the tenth man can receyue him when he offereth hym selfe to come home to his house in in the midest of his commodities M. But in that so great a multitude followed Christ because of the miracles whiche he wrought it might be so for diuers causes For part as it is lykely because they gathered by these signes that this man was sent of God followed him that they might heare the doctrine of God at his mouth part being curiouse desiered to see and heare newe and straunge thinges part sought eyther for their frendes or for them selues corporall health And thus this multitude was diuersly affectioned although this which the Euangelist heare speaketh concerning the seing of the Lordes miracles belonged to all This concourse and flocking of the commen people to Christ is lyke vnto the comming of those which in the beginning of the Gospell gréedelye imbrace the Doctrine of the same whose sondrye affections are harde to bée discerned C. Moreouer here the Euangelist omitteth that which the other thrée Euangelistes haue namely that Christ spent part of the daye in teaching and in healing the sicke and nowe that the Sunne was readye to set his Disciples prayed him to sende awaye the people For hée thought it sufficient brieflye to handle the same that by this occasion hée might bring vs to the rest of the text which followeth hereafter 3. And Iesus went vp into a Mountayne and there hee sate with his Disciples M. There is no doubte but that hée went a part into a desert place to recreate also and to refreshe his Disciples for the which purpose this mountayne séemed a very fitte place both for the shadowe which was in the same against the heate of the Sunne and also for the conuenient places of rest Reade the sixt of Marke in our exposition vpon the one and thirtie verse 4. And the Passeouer a Feast of the Iewes was nighe Bv. At this Feast the Iewes dyd celebrate the memorye of those benefites which theyr forefathers had receiued in olde time at the handes of God in the Land of Egipt Question M. Therefore it may here bée demaunded If the Passeouer were at hande why the Lord went vp to Hierusalem according to Moyses Lawe rather than to this desart mountayne Deu. 16.16 Or if he woulde not goe vp to Hierusalem because of the crueltye of the Scribes and Pharisées wherefore he exhorted not the people which followed him to ascende thyther for the obedience sake which they ought to the Lawe As touching that which concerneth the person of Christ Aunsvvere we maye easylye aunswere Hée had oftentimes ascended thyther lest he might séeme to contemne and breake the Lawe of God but when the Iewes hegan to abuse the feast daies as an occasion of crueltie he dyd verye well to absent him selfe from them least hée should by
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 âhat 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
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 venturâ 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 coÌmeth 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 thât 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
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 âf 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 coÌmendeth 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 coÌmeth 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
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 coÌsidering 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 wheÌ they had broken the legs of the two theues they fouÌd 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 theÌ 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 eueÌ 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 briÌg 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 theÌ 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 depeÌded 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 heaueÌ C. But this
daye and shewed himselfe aliue againe to his Disciples after that ascending into the heauens that so fayth increasing by little and litle there might be a way made to receyue the more hie documents of the diuinitie of Christ But there be manie that thinke that John was speciallie led to wirte to this ende and purpose namelie that he might defende the diuinitie of Christ against the wicked blasphemyes of Ebion Cerinthus and Carpocrates But what soeuer occasion hee had then to write there is notwithstanding no doubt but that GOD had a farther regarde to his Churche He did therefore so guide the pen of the Euangelist to write that the partes being deuided amongst them he might bring the whole bodie to a perfect worke And whereas they haue placed John in the fourth seate it was done vpon the consideration of the time in the which hee wrote namelie when he was in exile or when hee was called backe againe as some affirme from the death of Domitian ⧠A CATHOLIKE EXPOSItion vpon the Gospell of Saint JOHN The first Chapter IN the beginning was the Worde and the Word was with God and God was the Worde Jn the beginning was the woorde CHR. ALL THE other Euangelistes beginning at the incarnation Iohn pretermittyng the Conception Natiuity Education and growing of christ setteth before vs euen at the first his eternal generation saying In the beginning was the worde B. For to the ende he might expresse the diuinity of the Lorde Iesus he called him in his Epistle also the worde of life which was from the beginning 1. Ihon. 1 C. And by this exordium or preface he doth declare the eternall diuinitie of Christ to the ende we may know that God is eternal which was made manifest in the fleshe 1. Timo. 3 But this is the purpose of the Euangelist to shewe that the restoring of mankinde to the fauour of GOD and to euerlasting righteousnesse must néedes be brought to passe by the sonne of God séeing by his power all thinges were created as well in heauen as in earth both thinges visible and inuisible whether they bée maiestie or Lordeshippe eyther rule or power séeing he alone breatheth life and strength into all creatures and continueth them in their estate Collos 1 and specially in man himselfe hée hath made a singuler shewe and proofe both of his power and also of his grace insomuch that although Adam fell and transgressed yet for all that he ceassed not to be louing liberall and mercifull vnto his posteritie R. And this is the purpose of the Euangelist vntill he commeth to these wordes contayned in the sixt verse There was a man sent of GOD. c. In the which hée doth first of all teache the diuinitie of Christ by the which all things are created and then he setteth before vs his humanitie the which to the faythfull is the waye of recreation or creating againe For it doth verie well agree that they which are created by Christ shoulde also by him be created againe C. But wheras he calleth the sonne of GOD the word this séemeth to bée the true and simple cause namelie for that first of all he is the eternall wisedome and will of God secondly the verye expresse Image of his purpose and counsell For as the worde is sayd to be the Caracter or declaration of the mynde in men euen so this is not without cause also attributed vnto GOD that hee shoulde be sayde to expresse himselfe by his worde A. Therefore whether yée call the worde Logon in Gréeke or as Erasmus hath Sermonem beware lest you thinke that his proper essence is trulie as it is in it selfe expressed by this appellation M. For it is a Metaphoricall speache which being applied to our capacitie and vnderstanding maye describe vnto vs some shadow of that thing of the which he mindeth here to speake For it is taken of the similitude of our minde the whiche although it ruleth the whole man yet notwithstanding it is inuisible and vnknowen except the purpose and counsel which it hath conceyued bée bewrayed and made manifest vnto others by worde by whiche in déede a certaine Image of our minde is set before others to beholde Euen so God also whiche is that omnipotent power the creatour and preseruer of al thinges who for that he perceth all thinges is called of the Greekes ãâã ãâã ãâã ãâã ãâã theoÌ is compared so far as that incomprehensible nature of the deuine Maiestye maye bée shadowed to the minde by whiche all this worlde is gouerned and the Lorde Christ his onely begotten sonne is compared to the word because by him the knowledge of God is reuealed to mortall men Colos 1. So Paul calleth Christ the Image of the inuisible God So Christ him selfe sayd Iohn 14. Philip he which seeth mee seeth my Father also And againe No man commeth to my Father that is to saye to the knowledge and fellowship of the Father but by me Iohn 11. Also it is sayde No man hath seene God at any time The sonne which is in the bosome of the Father hath shewed him vnto vs. C. Therefore as God did manifest him selfe in sauing the worlde by this worde euen so he had the same in his will and purpose at the first that there might bée a double relation the first to God the seconde to men A. Lest any man should with Seruetus imagine that this eternall word had his beginning when it was pronounced and put foorth in the creation of the worlde As though in déede it were not before that time that his power was knowen by the eternall worke But our Euangelist teacheth here another maner of matter not assigning to the worde any beginning of time but saying that it was from the beginning he goeth beyond all Ages and times For hée sayeth In the beginning was the worde R. In what beginning Eyther we must simplye vnderstande In principio or in the beginning to be that beginning which the Latines call Inprimis or at the first eyther without the preposition In as Principio or Primum and so to haue it limitted and comprehended in time Or else to saye In the beginning that is to saye The worde is without the compasse of time incomprehensible and vnspeakeable and so the worde was with that beginning in the whiche GOD sayde Fiat lux Let there be light Howbeit hée was neuer without being Gene. 1 there was neuer any time in the whiche he was not For hée is the brightnesse of the glorye of his Father Hebr. 1. and the expresse Image of his substance He was neuer absent from the Father nor neuer out of his sight For thus he sayth in Salomon Prou. 8. The Lord hath possessed me in the beginning of his waye I was before his worke of olde I was set vp from euerlasting from the beginning and before the earth B. In the which place Salomon by the name of wisedome meaneth the power
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
all thinges to the oportunitye and conuenient time which GOD hath decréed Luke 2 Exod. 20 Iere. 35 R. For in respect of charitye we owe vnto our Parentes all honour and obedience but in respect of faith we must hate our Parentes euen as Christ sayeth If any man come vnto mee and hate not Father and Mother Luke 14 and VVife and Children and Brethren and Sisters yea and his owne life for my sake he is not worthy to be my Disciple Also hée sayeth Math. 10 I came to set a man against his Father and the Daughter against her Mother c. Wherevppon Christ did his dutye to his Parentes so often as he shoulde doe the worke of Charitye and hée was harde and sharpe towardes them so often as hée had the busines of his heauenlye Father in hande as when hée sayeth Howe chaunse ye sought me Luk. 2 Knowe ye not that I must goe about my Fathers businesse My houre is not yet come M. Hée doeth not denye playnelye to helpe them that lacked Wine but tarryeth vntill he haue oportunitye offered him Therefore hée signifieth that he hath not béene hitherto vnmindfull and slouthfull As if he should saye R. I haue as yet no conuenient time I am nowe about my Fathers businesse I haue respect to the glorye of my Father and not to thy affection For the will and glorye of the father is to helpe them when necessitye requireth and when mans helpe vtterlye faileth and when carnall counsell and helpe ceasseth C. Therefore as hée sheweth vnto his mother that shée maketh to muche haste so againe hee putteth her in good hope of the myracle Iohn 7 The hower of Christ is sometime sayd to be that which is appointed to him of the father But in this place hée challengeth vnto him selfe a will to those time to worke M. Wée are therefore admonished by this place that we commit that thing which we aske of God to his wisedome to helpe when hée séeth conuenient time and not to desire to preuent his honour C. For so often as the Lorde kéepeth vs in suspence and deferreth his helpe he is not vnmindefull but rather doeth so moderate his workes that he doeth nothing but in due and conuenient time 5. His Mother sayeth vnto the Ministers whatsoeuer he sayeth vnto you doe it Bv. In the mother of Christ we haue a noble example of a singular faith For she commaundeth them to haue respecte onelye to the commaundement of her sonne being neither offended with the sharpe aunswere that hée gaue her nor yet distrusting his goodnesse and power but hoping that at length he wyll supply the want C. She sheweth also an example of true obedience which she ought vnto her sonne when the matter stoode not vpon humane duety but vpon his diuine power She stayeth her selfe therfore modestlye vppon the aunswere of Christe and exhorteth other likewise to obey his commaundement And the power which she might haue séemed to challenge to her selfe as a mother she vtterly reiecteth wyllyng all obedience to be geuen vnto Christ Therefore we are hereby generallye taught that if wée desire anye thing of Christ we can not obtaine our peticions by anye other meanes than to depende wholly vpon him to haue respect vnto him and to do that which he commaundeth Bv. Wherfore this place is quite contrary to the supersticious worshipping for the Creator the creature thinking the Lorde Iesus to be so tyed to his mother by duety that he can deny her nothing Whervpon they leauing the true mediatour and intercessour the sonne of God turne them selues to his mother the virgin asking that of her which they shoulde aske of the sonne A. But she sendeth other vnto Christe whom they shoulde heare by right according to the commaundement of God Heare him Math. 17 6. And there were set there sixe water Pots of stone after the maner of the purifying of the Iewes contayning two or three Firkins a peece M. Now the Euangelist procéedeth to the narration of the Myracle There were sixe water pottes C. We maye gather by the supputacion of Budeus that these water Pottes held a great deale of water Christ therfore made great abundance of wine yea so muche as woulde serue a hundred and an halfe of men to make a merry banquet Moreouer as well the number of the water pottes as the measure doth serue to proue the certaintye of the Myracle If there had béene but twoo or thrée gallons of Wine men might haue suspected that they had béene brought from some other place If the conuersion of water into Wine had béene done in one vessel onely the certainety of the miracle had not bene manifest The Euangelist doth not in vaine reherse the number and the quantitye of euerye vessell After the maner of the purifying of the Jewes CHR. The Euangelist addeth not this without cause for hée hath so done leaste anye Infidell might mistrust that some thicke Wine was put into the vessels and being mixt with water was made more thinne and plentifull These wordes therefore doe shewe that there was no. Wine at no time put into them C. But this came of superstition that so many so great vessels of water shoulde stande there They had theyr custome of washing out of the lawe But as the worlde is to forwarde in externall matters the Iewes being not content with the prescript and simple commaundement of God vsed continuall washings And there is no doubt but that they did it of pompe and vaine glory Euen as at this daye wée sée in the papacy what soeuer are sayde to pertaine to the worship of God are done of méere ostentation There was two faultes therfore in this First because without the commaundement of God they did rashelye occupye themselues in fayned and superfluous ceremonies Math. 15 and secondlye because vnder the pretence of Godlinesse ambition rained in that outwarde appearaunce 7. Iesus sayth vnto them Fill the Water Pottes with Water And they filled them vp to the brimme M. It was done by great foresight that hée turned not the water into wine in such vesselles as had béene before occupied with wine but in suche as were altogither accustomed to holde water that thereby the truth of the Miracle might be the more manifest And in that hée commaundeth them not onelye to fill some of them but all it is an argument of his deuine power and also of his liberalitie Bv. Also in that hée hymselfe filleth not the pottes with water but commaundeth others to doe it hée did it to this ende that hée might haue the wayting seruaunts witnesses of the myracle which drew the water leaste there shoulde be thought to bée anye deceyte in that which hée went about For if any had béene harde to beléeue the Ministers might haue witnessed that they both drewe the water and filled the vessels therewith CHR. But coulde hée haue made Wine in the vesselles without water or anye other liquor which created all
things of nothing M. Yea truelye he coulde haue done it What néede was there then of the element of water Surely this water which he vsed made the miracle more euident than if he had made wine of nothing For else it might haue béene thought that hée had done it by coniuration and so there shoulde not haue béene so manifest testimonye of the truth if hée had filled the emptie vessels with wine And they filled them vp to the brimme C. This commaundement might haue séemed foolish and vaine to the wayting seruauntes for there was water sufficient before but after this maner God commonly dealeth with vs that his power might haue the greater successe vnlooked for 8. And hee sayth vnto them Dravve oute novv and beare vnto the Gouernour of the feast and they bare it Bv. We reade not that Christ spake any thing at the turning of the water or vsed anye monsterous wordes as the Coniurers doe For with him to will is to speake and to speake is to will Euen as therefore before time hée spake the worde and they were made he commaunded and all things had their being Psal 148. Euen so now also because he would and coÌmaunded by his secret power the water is tourned into wine his power working the very same that it wrought in the beginning Psal 14â in the creation of heauen and earth M. But why doeth he rather sende it to the gouernour of the feast than to the Bridegrome or to his ghestes An order in this thing was to be kept by which the myracle might be made more manifest If the Wine had béene brought first to the Bridegrome or to his Ghestes they woulde haue thought that the gouernour of the Feast had brought the same by his prouision that it had béene kept hitherto by his care The gouernour of the feast knew that there was no wine And therfore the Wine was brought first of all vnto him by good order for the more certaintye of the matter C. The Euangelist calleth him the gouernor of the feast whiche was made chiefe ouerséer of the Table whome we commonlye call the Sewer not that it was so great a Banquet that such officers were required but because the honourable names are also transferred to the Marriages of the Poore out of the order of Banquetting of the Ritche And they bare it C. In that the Ministers so willingly obey the commaundement of Christ wée may thereby gather that there was much dignitye and reuerence in him A. So in another place when he commaunded the multitude to sit downe Iohn â they obeye him although they sée no preparation before them 9. When the Ruler of the Feast had tasted of the water that was made Wine and knewe not whence it was but the Ministers which drewe the water knewe the gouerner of the Feast called the Bridegrome When the Ruler of the Feast had tasted Bv. Nowe the excellent and famous Myracle of the Lord is reuealed his clemencye commended and his power and glorye praysed But the ministers which drewe the water knewe M. He could without the helpe of the Ministers haue filled the water Pottes with water of the water made Wine but it was méete that the Miracle should be so disposed that they might be his witnesses And for this cause they are commaunded to fill the water Pottes a fresh that afterwards the Wine being drawn out of them they might vndoubtedlye knowe whereof it was made So he commaunded his Disciples to sée howe many Loaues they had then when he had blessed hée gaue to them to set before the people and last of all he commaunded to take vp the fragments All the which Miracles were done that they might haue certaine experience of the Miracle done And God vseth this manner of working Miracles in the world verye much insomuch that he will not do many thinges without the helpe of men which hée could otherwise do He could bring all thinges out of the earth which wée vse without the worke of Plowing Planting and watering but he hath so appointed that we must Plant and Water and he wyll geue the encrease not that it is so necessarie to be done but that we might séeke for the wonderfull certaine knowledge might so be norished growe in the faith 10. And sayth vnto him Euery man at the beginning doth set forth good Wine and when the Ghestes haue well dronk then that which is vvorse but thou hast kept the good Wine vntill novve M. The Gouernour of the feast thought that this Wine had béene kept hytherto by want of discretion in the Bridegroome Concerning the goodnesse whereof he witnesseth saying Thou hast kept the good VVine vntill this time For this cause the Euangelist thought good to set before vs these words of the gouernour of the feast although he erred thinking that the Bridegroome had kept the Wine vntill this time that there might be sound and perfect testimonyes concerning the Wine first from whence it came concerning which the Ministers testified secondelye what Wine it was that is to saye the best concerning which the Gouernour of the feast beareth witnesse Bv. Whereby it is manifestly declared that the Gouernor of the feast tasted no other Wine than that which the Lord had made For it is sayde that he knewe not whence it was to the ende wée might vnderstande that hée spake nothing because of Christ but that he vttered his minde simply and truely concerning the Wine as it was in déede M. But by these wordes of the gouernour of the feast the maner and disposition of this world is liuely depainted in that first of all they are woont to sette before men the best and chiefest thinges to eate drinke and after that those thinges that are worse Euen so they which sell doe first of all shew vnto the Byars those thinges which are chiefest and best but in proces of time they will serue them with worse and worse They also which become seruauntes doe at the first shewe themselues verye dilligent that afterwardes when they haue gotten credite they maye more easyly beguile their maysters R. For the worlde as a man would thinke promiseth all good thinges with great prosperitie But as wée commonly sée in the winding vp it leaueth vnto vs nothing but diseases afflictions calamities and death On the contrarie parte Christe euen at the first layeth on the shoulders of his seruaunts the crosse imprisonment persecution and death but at the last he giueth vnto them ioye and peace of conscience with euerlasting life 11. This beginning of miracles did Iesus in Cana of Galilee and shewed foorth his glorye and his Disciples beleeued on him This beginning of miracles did Jesus C. The meaning is that this was the first miracle that Christ our Sauiour wrought For whereas the Aungels tolde the Sheepeheardes that hée was borne in Bethlehem Luke 2 Math. 2 Mark 3 whereas the starre appeared to the wise men whereas the
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 meriâs 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 ãâã 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
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 ââbeléeuer 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
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
there and shewed many Signes because the time of his gloryfication drewe néere M. But because the time was come to gather togeather the Churches of the Faithfull Two thinges deliuered to the Church Christ beganne to order and appoynt a Churche Bv. And there were twoo thinges speciallye whiche hée deliuered to the Churche with the which hée exerciseth the same namely the Preaching of the Trueth and holye Baptisme C. For althoughe Christe Baptized by his Disciples yet notwithstanding hée is here named as the aucthour of Baptisme the Ministers being left out which did nothing but in his name and at his commaundement R. To the ende wée might knowe that it maketh no matter what manner of person the Minister is in respect of the word and Sacrament AVG. For when the Integritye and purenesse of the Sacrament is handeled it maketh no matter what Faith he is of which geueth the Sacrament It maketh much touching the way of his owne saluacion but as touching the question of the Sacrament it maketh no matter at all R. For the Sacrament hath his integritye from the worde or from the Preaching annexed to the Sacrament but the woorde hath his aucthoritye from God 23. And Iohn also Baptized in Aenon beside Salim because there was muche Water there and they came and were Baptized M. Christ now teaching and Baptizing Iohn as it maye séeme might Lawfullye haue forsaken his office geuen him selfe to rest and haue followed security Iohn 1.29 A. speciallye newe that hée had testifyed of him alreadye that hée was the true Lambe of GOD which taketh awaye the sinne of the worlde M. But because hée was sente by God to teache and to Baptise hée doth not at his owne wyll and pleasure laye aside the office committed vnto to him but looketh and wayteth for the time appointed of GOD. We maye not forsake the Ministery of the worde at out owne pleasure which are called to be Preachers Iere. 23.21 By this example we are taught not to ceasse from executing our office and duetye so long as the administration thereof is permitted For as hée offendeth whiche runneth before hée bée called A. as the Lorde complayneth by the Prophete Ieremye euen so verylye hée offendeth no lesse whiche at his owne pleasure taketh and forsaketh the office which GOD hath committed to him C. The Geographers affyrme that these twoo Townes Aenon and Salim are not farre from the Riuer of Iordane and Iaboc néere vnto the which twoo Townes they make a Citye called Scythopolis Hierome sayth it maketh no matter whether you Reade Salem or Salim C. The cause why Iohn Baptized in Aenon is added for that There was much water there B. Iudea wanting the same verye muche Water of Baptisme sanctifyed by the word of God But the Riuer of Iordane did ouerflowe and yet we reade not that it was consecrated with any Crosses Charracters or Seremonies For the pure Water of Baptisme is Sanctifyed by the word of GOD and by the Godlye vse of the Sacrament In the Actes of the Apostles we reade the lyke hereof where it is sayde And as they went on theyr waye Actes 8.36 they came to a certaine water and the Eunuche sayde See here is water what letteth me to bee Baptized Not that we may at this daye leaue the Temple of God and Baptise in euerye Ryuer Lake or Spring for the Apostle willeth all thinges to bée done decentlye and in order 1. Cor. 14.40 C. By these woordes of Christ wée maye also gather that both Iohn and Christ celebrated Baptisme by ducking the whole bodye in the water Howe be it let vs not bée too Curious in the externall Rite so it bée agréeing with the Spirituall trueth and with the institucion and rule of our Lord and Sauiour 24. For John was not yet cast into Prison M. Therefore the Prison was the ende whiche GOD had appointed for Iohn to finishe his office of Preaching and Baptizing euen as the Crosse was to our Sauiour Christ Deut. 13.5 And yet truelye Prisons and Crosses belong not to true but to false Teachers But this is the lotte of the Godly and of all true Teachers in this most wicked worlde Concerning the Imprisonmente of Iohn the Baptist and his Death reade more in our exposition of Mathew beginning at the thirde verse 25. And there arose a question betweene Iohns Disciples and the Iewes aboute purifying And there arose a Question betweene Iohns Disciples Bv. Now the Euangelist commeth néerer to the matter it selfe of the which hée intended to intreate C. And first of all hée reciteth a controuersye whiche arose by the Disciples of Iohn about Purifying and not in vaine For the lesse that they were instructed in Doctrine the moore bouldlye they put foorth them selues to disputacion according to the Prouerbe Who so boulde as blinde Bayarde If other hadde begonne the contencion with them they might haue beene excused but whereas they being vnable to encounter with the Iewes and yet doe wyllinglye prouooke them therevnto and that rashelye without cause they are muche to blame For the woordes of the Texte import that the question was moued by them And besyde that they deserued blame for theyr rashe contencion about an vnknowne thing which excéeded the reache of theyr knowledge they were also to bée reprehended for another faulte no lesse than this namelye For that they were not so readye to defend and maintaine the Lawfull vse of Baptisme as they were to defende theyr Maysters cause that hée might haue his aucthority styll PAR. For there came many vnto Iohn ContencioÌ betweene the Disciples of Iohn and the Iewes and were Baptized of him many also came to Iesus and were Baptized of his Disciples And herevpon arose enuye in certaine of the Disciples of Iohn against Iesus that he being of late Baptized of Iohn and behaued him selfe as his Disciple and was commended by his testimony vnto the people would now sodenly make himselfe equal with him would also prefer him selfe before him whose Disciples tooke vpon them the administration of that which Iohn alone had hitherto vsed C. Therfore both these faultes were worthy of reprehension because they not waying the consideration of Baptisme make but a trifle of Gods holye institucion and because through wicked Ambition they take theyr Maysters parte against Christ About purifying C. The question was about Purifying because the Iewes had diuers and sundry preceptes concerning Baptisme from the Lawe and being not contente with those Legal rules they vsed many other thinges which they had receyued from theyr Elders A. as ye may more plainely perceiue if ye reade the fiftéenth of Mathew and the seuenth of Marke C. Therefore because a newe rite also and order of Purifying is brought in by Christ and by Iohn the Baptist they hauing alreadye so great plentye and varietye they thinke it verye absurde and without reason M. Wherefore in the Disciples of Iohn we sée a carnall disposition C. who
first should come to the Shéepeheard of Soules not as one strong and whole but as a weake féeble and straying Shéepe So it was méete that such a one should come to the Phisition as was not whole or lightlye sicke but such a one as was troubled with a gréeuous and daungerous disease in the which first of all the singular benefite of healing geuen to the world in Christ and secondlye that singuler humanitye and gentlenesse of the Heauenlye Phisition is declared which should afterwarde bée the Instrument to increase and spreade foorth the Heauenlye grace Here therefore that appeareth to bée most true which the Apostle writeth saying God hath chosen the foolishe thinges of the worlde 1. Cor. 1.27 to confound the wise and God hath chosen the weake thinges of the worlde to confound thinges which are mightye and vnable thinges of the worlde and thinges which are despised God hath chosen yea and thinges which are not to bring to naught thinges that are that no fleshe should reioyce in his presence R. Moreouer the EuaÌgelist writeth of the Woman according to the rule of charity which willinglye euer sought to excuse and hide others faultes For this Woman was an Harlotte notwithstanding more honestlye hée calleth her a Woman and not a Harlotte A. But least any man shoulde thinke that this woman went therefore out of the Citye to séeke Christ the Sauiour of the worlde as wée may reade howe that the Woman of Canaan went out of the Coastes of Tyre and Sydon Mat. 15.22 to intreate Christ for her daughter possessed of a Deuyll the Euangelist not vnaptly sayeth Apoc. 22.17 that shée came to drawe water yet notwithstanding she founde him by the welles side Esay 65.1 which geueth the water of life fréelye to them that thyrste to the ende wée might note that to bée most true which the Lorde sayeth by his Prophete Ro. 10.20 I am founde of those which sought me not And thus it happeneth vnto vs oftentimes that while wée are thinking and doing of another thing the benefites of our Heauenlye Father are offered vnto vs. Insomuch that the trueth of Gods word maye appeare Iohn 15.16 Ye haue not chosen me but I haue chosen you M. For shée was altogeather ignoraunt of that which should come to passe Not knowing of all these thinges shée chaunsed vpon our Sauiour Christ Shée came to drawe water for bodyly drinke and shée found the well of life by which the Soules of men are refreshed to euerlasting life Shée séemeth to come by chaunse but he which disposeth al things led her mind by his secrete working that she might come in this moment in the which she should finde Christ the well of life By this example we sée howe our actions are in the handes of God so disposing those thinges which we intende to doe that oftentimes we doing one thing happen vpon another thing of the which we neuer thought Rebecca came to the Well not thinking to finde the seruaunt of Abraham there which was come to betrothe her vnto his Maisters sonne but intending to drawe Water and although she might séeme to come by chaunse to this Well Gen. 24.5 yet notwithstanding shée came by the prouidence of God and by chaunse met with him whome shée looked not for God disposeth all our affections as it pleaseth him Gen. 29.9 Euen so also Rachel founde not Iacob as one that shoulde bée her Husbande whome shée knewe not but came to the Well to water her Fathers Shéepe But the God of Abraham Isaac and Iacob ordered all thinges by his secréete disposition Also Lydia a Seller of Purple came not to the Temple which was by the Ryuers side but onelye for Deuotions sake being altogeather ignoraunt of Paul âcts 16.14 and Barnabas the Apostles of Iesu Christ and yet neuerthelesse shée met with them the Lorde prouiding for her sauyng health So that as wée haue sayde those thinges which belong vnto our Saluation are bestowed and offered vnto vs by the prouidence of God without our knowledge when wée are otherwise occupyed to the ende we might learne whollye to depend vpon his diuine prouidence as Saint Iames verye well teacheth vs to doe Iam. 4.14 R. Verylye in this place we maye beholde the wonderful Iudgementes of God For Christ fled from Iewrye in the whiche were the High Priestes Scribes and Pharisées being holye as they séemed both in outward profession and also in Godlye life But to the Harlot ouerwhelmed with sinnes looking as yet for no such thing hée came brought her Saluation to the ende men maye knowe that to bée true which hée sayeth in another place Math. 21.31 1. Tim. 1.15 The Publicanes and Harlottes shall enter into the Kingdome of God before you Also the Apostle Paul sayeth Christ Iesus came into the worlde to saue sinners Bv. Therfore Christ taried not vntyll the Woman of Samaria asked grace or vntill shée spake first vnto him but preuenteth her who minded to say nothing and offereth vnto her occasion to speake saying Geue mee drincke Bv. Modestlye speaking vnto her whome hée might haue called by a reprochefull and vnhonest name But nowe throughout all his communication hée tempereth his speache as if hée had had to doe with a verye honest woman least he should offende and dryue her awaye by sharpenesse of woordes By which his behauiour he hath left an example to the Preachers of the Gospel by lenitye and ciuill wisedome to winne manye to Christ and to righteousnesse and for this cause to abstaine from reprochefull woordes and lauishnesse of tongue C. And whereas he requireth water of this woman hée doeth it not simplye for this purpose to haue occasion geuen him to teache her for Thirst constrayned him to desyre Drinke but this coulde bée no let but that when hée had gotten occasion hée vsed the same because hée preferred the womans saluation before his owne necessitye Therefore forgetting his Thyrst and taking tyme and occasion to talke that hée might instruct her in true Godlinesse hée bringeth her from the consideration of visible water vnto that which is spirituall and watereth her mynde with heauenly Doctrine which denied to geue him water 8. For his Disciples were gone awaye into the toune to buie meate Bv. This the Euangelist addeth of him selfe least any man shoulde aske And why did he not commaunde his Disciples to drawe Water This occasion which the Lorde offereth to the sinful woman séemeth to be very base and contemptible and no marueyle séeing to the most parte of vs at this daye they séeme small occasions which the Lorde offereth vnto vs to put vs in minde of amendment But the faithful man despiseth no occasion which maye mooue him to repentaunce M. Moreouer in that our Sauiour Christ was solitarye and alone the woman might the more bouldly put awaye shamefastnesse and also the better consider of her faulte Therefore the wisdome and Ciuillitye of Christ is
the Father the Spirite bearing witnesse vnto theyr spirites that they are the Sonnes of God and crying in theyr heartes Abba Father The Reprobate Rom. 8.16 Gala. 4.6 although they séeme to worshippe God yet they knowe not what true worshippe meaneth and doe alwaye abide in darkenesse although the lyght of the trueth doe shine more bright than the Sunne 22. Ye worship ye wote not what we knowe what wee worship For Saluation commeth of the Iewes Ye worshippe ye wote not what M. Because hée had sayde that the worshippe of bothe as well of the Iewes as of the Samaritanes should ceasse least he might séeme to haue nowe better lyking of the Temple of God at Hierusalem than of that which the Samaritanes had in Mount Garizin Bv. or myght seeme to make the Samaritanes worshippe equall with the Religion of the Iewes hée putteth downe a difference betwéene them both in these words and that no trifling one but a difference of great waight C. Notwithstanding hée deuideth the sum of his oration into twoo partes In the first he condemneth the forme of worshipping God which the Samaritanes vsed as supersticious and erronious and alloweth the worship of God among the Iewes as good and lawfull And he addeth the cause of this difference namely because the Iewishe worshippe was grounded vpon the word of God but that of the Samaritanes had nothing certaine from Gods mouth to maintayne the same Secondlye hée declareth that the Rites which the Iewes had hytherto obserued and kept shoulde shortlye haue an ende B. Therefore because the worshippe whiche was at Hierusalem at that tyme was stayed vppon the worde of God and that of the Samaritanes false by the Immitacion of the Fathers without the worde of God he repressed here the vaine bragging of the Samaritanes and affyrmeth that they worship they knowe not what That is to saye they worshipped God after a fashion of the whiche they were vncertayne whether it were acceptable before God or no naye it was reiected by playne oracles from God Therefore he taught the Woman that it was not méete for the Samaritanes to boast of theyr Religion and to preferre the same before the Religion of the Iewes C. This sentence of our sauiour Christ is worthy to bée noted by which wée are taught that wée ought to doe nothing rashelye or vnaduisedly in Religion because vnlesse knowledge be present to direct vs wée worship God no longer but a phantasie Wherfore by this sentence Good intencion ouerthrow all good intencions as menne call them are ouerthrowen for we knowe that men can doe nothing else but erre when they are ledde by their owne opinion and imagination without the worde of God M. For in the true worshippe of God there is required not onelye an Intencion to worshippe the true God but it is néedefull also that we haue knowledge to worshippe that we may bée certaine of our worshippe whether it please God or no. For saluation commeth of the Iewes B. Some restraine this vnto Christ who being the Sauiour of the worlde Rom. 1. â was a Iewe by byrth C. But because there is no doubte but that Christ therefore preferreth the Iewes because they worshipped one God alone and no vnknowen God which reuealed him selfe vnto them and had chosen them to be his people vnder the name of Saluation that sauing manifestacion or reuelation which they had out of his worde ought to bée vnderstoode But why doeth hée say that saluation commeth from the Iewes when as rather it was hidde Question and layde vp in them that they alone might enioye the same Hée séemeth to allude vnto that whiche was spoken before by the Prophetes Aunsvvere Esay 2.3 That the Lawe should come from Sion For therefore were they segregated for a time from other people that from them at the leangth the pure knowledge of God might flowe to the whole world B. For the Gospell was deriued and brought from the Iewes to the whole worlde Lu. 24.47 And before the time of the Gospell the pure knowledge and Doctrine of God florished in no other nation than among the Iewes and it is likelye whatsoeuer the wyse men of the Gentiles haue euer taught that the same was euer borrowed of the Iewes Rom. 1.17 C. But this is the summe that if wee wyll haue our Religion allowable before God we must staye the same vpon the knowledge conceyued out of the worde of GOD. Wherevpon it followeth that they must néedes fall to Idolatrye which forsake the word of God M. Moreouer Christ ioyneth him selfe with the worshippers of God who notwithstanding is not onlye worshipped as true God of the faithfull but of the Angels them selues with the Father and the holye ghost But in that hée tooke vppon him the forme of a Seruaunt and was made man in that respect he worshipped the Father and was made obedient to him Phili 2.8 euen to the death of the Crosse 23. But the houre commeth and nowe is when the true worshippers shal worship the Father in spyrite and in the trueth for such the Father also requireth to worship him The houre commeth C. Nowe followeth the seconde part concerning the abrogating of the Legal worship M. whereby he teacheth what is the worship of the New Testament at the comming whereof those olde Ceremonies which were eyther at Hierusalem in vse or in any other place ought to ceasse And so hée admonisheth that the time of reformation is fulfilled Heb. 9.10 Therefore wée must note here the Antithesis or comparison betwéene the spirite and externall figures as betwéene shadowes the trueth Therfore the worship of God is sayde to stand by the spyrite because it is nothing else but the inward faith of the heart which bringeth forth inuocation secondlye the puritye of Conscience the denying of our selues that we maye bée whollye addicted and bent to the seruice of God Herevpon aryseth a question Question Did not the Fathers worship God spyritually vnder the Lawe I answere for so much as God is alwayes one God Aunsvvere hée hath not from the beginning of the worlde allowed any other worship than that which is Spyrituall which might agrée with his nature Of the which matter Moyses him selfe is a sufficient witnesse who declareth in many places that this is the onelye ende of the Lawe that the people cleaue vnto God in faith Deu. 10.12 and in a pure conscience But the Prophetes more plainely haue expressed this thing when they doe seuerelye inueye against the Hipocrisie of the people because they thought that God was pleased with that externall worship onelye Psal 50.8 Esay 1 11. Mic. 6.7 Amos. 8 14 with the offering of sacrifices Of the which wée may reade in the fiftéene Chapter of Mathew beginning at the eyght verse For such the Father also requireth to worship him M. This is the reason why the true worshippers worshippe the Father in Spyrite and in trueth namely because so it
deale That which serueth their turne to cauill they take but that which toke away all occasion of cauill they let alone A. So in the cause of the blinde man the Pharisées make mention onely of the claye which Christe made on the Sabboth daye but of so greate a miracle they speake not one woorde 13. And he that was healed wist not who it was for Iesus had gotten him selfe away because there was prease of people in that place And he that was healed wist not who it was M. A wonderful thing Christ was vnknowne to this sick man which was the aucthour of his health He remembred nothing concerning Christ but these two thinges namely the woorde which he had harde the which he obeyed and the health which he recouered by the vertue thereof but he was he knewe not no not so much as his name C. Herebye therefore we gather that it cannot bée attributed to this mans faith that hée was made whole who beeing made whole knewe not his Phisition and yet notwithstanding in that hée toke vp his bed at the commaundement of Christ it séemeth to be done by the directrix faith In very déede as we muste confesse that there was some impulsion of faith in him so by the order of the texte it euidentlye appeareth that he was whollye expert of sound doctrine and of the pure light vpon the which hee shoulde haue stayed him selfe Bv. Therefore at this time he aunswereth nothing to their question but deliberateth with him selfe and considereth of more dilligent enquirie and examination But the Euangelist Iohn addeth the cause why many knew not the aucthour of so greate a miracle saying For Iesus had gotten him selfe away C. Christ woulde not haue the glorye and praise of so notable a woorke to vanish away and to bée quite out of remembraunce but would haue the same knowen before that he professed hym selfe to be the aucthour thereof Therefore he got him selfe out of the way for a littell while that the Iewes might Iudge of the matter it selfe without hauing any respect of the person M. And also that he might not séeme to desyre the common praise of the people thinking it better to suffer the matter it selfe to prayse and extol the diuine power Vaine glory auoyded by Christe Thus they alwayes behaue them selues which séeke not their owne glory but to do good Othersome say that he went apart lest he might prouoke the malice of the Iewes to bée more vehement against him by his presence R. Therefore although he could haue destroyed his aduersaries with the breth of his mouth yet he abased him self euen to extreame impotencie and went aparte priuily from among the multitude not because his nature feared death but to the ende we might learne by his example not to tempte God but to shunne the madnes of such as are angry vntil their anger be somewhat asswaged For Heauie saith Salamon is a stone and the sande waighty but a fooles wrath is heuier then them both 14. Afterwarde Iesus found him in the temple and sayd vnto him Beholde thou art made whole synne no more lest a worse thing comme vnto thee Afterward Iesus found him in the temple Bv. Hitherto the truth of the miracle hath béen dilligently discussed and now Iesus shalbée declared manifestly to be the aucthour of the miracle For Iesus offereth him selfe againe to the man that was healed more fully instructing him that he is euen the verye same of whom he receiued his health C. It appeareth therefore that Christe did not hyde him selfe for a time that the remembraunce of his benefite might perishe for now of his owne accorde hée openly shewed him selfe In the former place he ment to haue the woorke onely knowne and now hée would haue him selfe proclaimed to bée the aucthour B. leste the deuine woorke shoulde bée oppressed through enuy but being receiued as it was méete it might proue vnto the godly that he is the sonne of God and so they might be confirmed in the faith but the wicked to whom al thinges turne to the woorst might be the more blinded M. Let vs note here into what places the Lord got him selfe when he was come to Hierusalem vppon occasion of the feaste dayes Before it is saide that hee came to that famous Lazarhouse in which laye a great multitude of sicke persons Here also we sée that he entred into the temple of the which is spoken before in the fourteene verse of the second chapter The Temple was the house of God the house of faith and the house of worship To this place he came not to offer according to the lawe The temple is the place of worship but to aduance the kingdome of God neuerthelesse we are taught by his example to come into Ecclesiasticall places with reuerence that in them with the rest of the members of the Church we may exercise those things which belong to piety and to faith and to charitie towardes our neighbour Also it séemeth that the man which was restored to health went straight way after he was healed into the Temple to geue thankes to God from whome he knewe all good thinges to come for his health A. Let vs also therefore learne to geue condigne thanks for those benefyts which God bestoweth on vs lest the same ingratitude which was found in the nine Lepers that were clensed Thankes geuing for Godes benefites do make vs altogether vnworthy of the fauour of God And said vnto him Behold thou art nowe made whole M. Hée which hath cured the sicke admonisheth those whome he hath healed after the manner of Phisitions to preserue their receiued health by good dyet lest by sinning they loose that which they haue receiued through grace What is the meaning of this els then to desire that we may constantly and firmely retaine that benefite which we haue receiued at his handes And in very déede Curates haue néede to be verie vigilant lest the grace receiued be lost againe by negligence C. Christe therefore declareth by these woordes that we do abuse the benefits of God vnlesse we be thankful for them For Christ doth not cast the man in the téeth with that which he had geuen him but doth onely teach that hée is therfore healed that being mindfull of the grace receiued he may woorship God his deliuerer all the daies of his life And to this ende God hath redéemed vs and bestowed an infinite nomber of other béenefits vpon vs that we might be thankfull vnto him Bv. Furthermore Sinne is the cause of sicknes let vs learne by these woordes of our sauiour Christe that the vices of the minde are the cause of the diseases of the bodye for the moste parte For the Lorde doth often times scourge our sinnes with the whip of sicknesse and corporall griefes C. What euyl soeuer therefore we suffer we must impute the same to our sinnes for the calamities which are incident to men come not by chanes but are
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 vnderstaÌdeth 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 theÌ 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
one as I was not before he gaue testimony of me that is to say that I should not haue béene God except hée had sayd that I am the sonne of GOD for I am that naturally that which hée sayde I was but for your sakes rather do I bring his testimonie For because hée was of great auctoritye among you I thought that ye woulde the more readily haue beléeued his wordes and so thorow fayth in mée haue obtayned euerlasting lyfe C. Therefore Christ here declareth that he hath not so much respect vnto him selfe as he hath to profite men when hee rayseth vp Preachers of his Gospell by whome hée maye certifie vs of his wyll In the which also his wonderfull goodnesse doeth greatlye shyne in that he séeketh to frame all thinges to our saluation Wherefore wée also must endeuour our selues to sée that hée bée not carefull in vaine for our soules health M. Christ sayth not I speake these thinges to make you ashamed and to defend my Innocencye against your blasphemie the which vndoubtedlye of all other he might most iustlye haue spoken and those thinges whiche hée dyd speake might of them selues haue made them ashamed Hée rather desyred to speake that which both onely appertayned to him and also ought iustly to haue taken from them all outragious furye and desyre to destroye him For what man wyll séeke his destruction whome hée knoweth to be so friendlye vnto him that he séeketh nothing more than his profite and safetye Let this bée an example for all the Ministers of Christ to folowe that in speaking they neyther séeke theyr owne glorye Ministers ought not to seeke theyr owne glorye or reuenge but the saluation of their hearers If this minde were in all those that take vpon them the office of teaching the Church of Christ at this daye should be frée from a number of contencions and perrilles And it were necessarye that they shoulde practise this not onely in woordes as a number of Hipocrites doe but also in theyr conuersation and fatherly affection towarde the faithfull seruauntes of Christ and also to instructe those that resist the trueth with all méekenesse if it maye please God at any time to geue them repentaunce that they maye bée conuerted and beléeue M. Furthermore we must yet a litle farther discusse these woordes of our sauiour Christ for they doe nothing derogate from the testimonye of Iohn which he bare to the trueth but Christ sayeth that hée hath no néede of mans testimony séeing he hath the testimony of his father which farre excelleth all other Wherevppon hée sayeth not And ye shall not receyue any mans testimony concerning mée For that which Iohn and which the Apostles after Iohn dyd testifye concerning the trueth was so directed by GOD to this ende that all mankinde might bée brought to the knowledge of the trueth and bée saued So that they haue nothing here for their purpose who to cloake their vnbeléefe do derogate from the wrytinges of the Prophetes Apostles and Euangelistes vnder this pretence that the Prophets Apostles and Euangelistes were men and that Christ him selfe doeth not alow the testimonye of men concerning him These vngodlye men do not consider what is the vse of those testimonyes which are geuen to the trueth by the instinct of the holy ghost in men 35. Hee was a burning and a shining light and ye woulde for a season haue reioysed in his light He was a burning Bv. Least any man shoulde thinke that this testimony of Iohn was eleuated and depressed by these woordes of the Lorde hée commendeth Iohn him selfe to the ende hée might make his testimony commendable also R. For hée was not that true lyght yet notwithstanding Iohn 1.8 hée was a bright Candell geuing testimonye concerning the true lyght hée was a famous preacher of the trueth being zealous in fayth and trueth mightelye séeking to aduaunce the glorye of the Gospell M. Therefore by this metaphoricall speache he greatly praiseth and commendeth the holines of Iohn and therewith all also declareth what was his office For not onely this belongeth to a burning light that the same shoulde be bright and cleare of it selfe but also that it should with the brightnesse of the same illuminate all that is round aboute it So Iohn Baptist a Candell it was not sufficient for saint Iohn to be a holy man hym selfe but this also speacially appertayned to his office to bring the hartes of the Israelites by the preaching of repentaunce and the kingedome of God and by geuyng testimony to Christe to the knoweledge of the trueth Ministers ought to be burning lightes After this manner a faithfull minister of Christe ought to bée a burning candell whiche is lightned in a darke place to the end that they which are in the same might sée Not only this is required that the minister be an honest and Innocent man but also that he be suche a one as will shew forth the light which he hath receyued to those whiche are committed to his charge Luk. 8.16 So sayeth oure sauioure Christ No man lighting a candel putteth the same vnder a Bushell But if the light be darknesse howe great is the darknesse C. Moreouer whereas our sauioure calleth Iohn a burninge light he doth thereby the more reproue the Ingratitude of the Iewes for it foloweth that they were willingly blynd when they refused the candel of God which was set before their eyes As if he shoulde saye God would not haue you to erre for he appoynted Iohn to be a Candel that by his light he might direct you in the right way Therefore in that ye do not knowe me to be the sonne of God your voluntary errour is the cause therof A. Euenso they which at this day are willyngly blynde in the midest of the lyght of the gospell haue no excuse For the Lorde seketh by the preachinge of his worde Mat. 5.14 to bring men out of darknesse into light in consideration whereof he called his apostles the light of the worlde that the darkenesse of ignorance being driuen awaye the harts of mortal men may be illuminated with the knoledge of god and true piety And ye would for a season haue reioysed C. Nowe followeth the other reproche in that they dyd not onelye shut theyr eyes against the trueth which was offered to them but also sought all the meanes they could by abusing the same to oppresse Christ For in that they were so readye to extolle Iohn aboue his proper degrée that procéeded of an euyll and wicked purpose that the sonne of God might haue no place Christ very notablye compareth this wicked abuse of the heauenlye light to lasciuiousnesse euen as if the good man of the house should light a Candle in the night for his seruantes to do that which hée hath commaunded them to do and they then to vse the same to banquetting and to wantonnesse By this place wée are admonished not to abuse Godlye teachers whome
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 saluatioÌ 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 1â 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. 11â They which were elected and truely beléeued Moyses they vndoubtedlye beléeued the Lorde 2. Cor. 3â 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
vnthankefull to God are starke blinde at the sight of his power And there is no doubte but that they dyd disdayne and contemne all the myracles whiche hitherto they had séene because Christ did not follow theyr willes and because they did not finde him such a one as they imagined him to bée If they had bene put in hope of earthly felicitie they woulde daylye haue extolled him and without all doubt haue saluted him by the names of a Prophet of the Messias and of the sonne of God but now because hée reprehendeth them for that they were to carnally addicted they thinke it good to heare him no more but doe withstande hym saying VVhat signe shewest thou that wee may see and beleeue thee VVhat doest thou worke Bv. As if they shoulde saye Thou speakest muche in thine owne commendation as though thou wert sent into the worlde to saue and redéeme mankinde R. Thou requirest that wée shoulde beleue in thée as in the Sauiour sent of God thou sayest that Fayth in thée is the worke of GOD whereby the foode of euerlasting lyfe is gotten but doest thou thinke vs so scencelesse and foolishe that thou speaking these thinges wée wyll strayght waye beléeue thée and reuerence thée alone and forsake Moyses and the righteousnesse of the Lawe By what signes by what myracles doest thou confirme the aucthoritye of thy doctrine Bv. But if thou be that manner of man which thou wouldest séeme and be accounted to bée shewe this vnto vs by some heauenlye signes by which wée being conuicted as by inuincible arguments wée maye now boldelye receyue thée and may beléeue thée as the Sonne of GOD and Sauiour of the worlde B. To beléeue here signifyeth wholye to depende vpon him whome thou beléeuest So also the people béeléeued Moyses Exo. 14.31 M. Here wée sée the disposition of carnall men who so long as fayth in Christ is required are enimies of the which wée haue experience in manye at thys daye C. For in the beginning Carnall Gospeleres because they perswade themselues that Christ will be fauorable to their sinnes they earnestlye receyue his Gospell and require no probation of the same but when they are called to denye themselues and to beare the Crosse then they beginne to forsake Christ and to demaunde from whence the Gospell had his beginning to bée shorte Christ is no more their Mayster so soone as hée denyeth their desires M. Othersome require myracles as though the doctrine of Christ were not sufficiently proued al readie boath by miracles also by the Scipturs A. But wisdome is iustified of hir Chrildren 31. Our fathers did eate manna in the wildernesse as it is writen He gaue them breade from heauen B. Hereby it appeareth what these men sought for namely that they might wander vp and downe with the Lorde idelly and be fed of him without labour euen as the people long before had bene fed in the wildernesse forty yeares with Manna C. Therefore our Sauiour Christ gauled them when hée sayde that they came like to brute beastes to fyll their bellyes for they bewraye this theyr grose affection when they require such a Messias as maye féede them M. This is another argument of their witstandinge Christe They obiect Moyses and the Fathers and they pretende their aucthoritie to cloake theyr incredulitie wythall as contrarye to that fayth which Christ required to be in him B. As if they shoulde saye What workest thou that wée maye beléeue thy thy wordes Thou hast once fedde fiue thousande of vs with fiue Loaues and two Fishes but Moyses fedde sixe hundedered thousande of our Fathers or there aboutes with breade from heauen for the space of fortye yeres But as yet thou hast shewed vs no suche signe It is better therefore that wée bée Moyses Disciples than thy Disciples and to depende vpon hys worde than of thine C. But whereas they extoll the grace of GOD in the Manna that they doe verye subtilly to ouerthrowe the Doctrine of Christ by whiche hée commended the moderate desire of corporall meate For on the contrarye parte they doe oppose the glorious name of Manna whiche was called breade from heauen and Aungels foode But the holye Ghost doth not call Manna breade from heauen although GOD fylling the bellyes of hys people as menne fyll Hogges gaue them no better thing Therefore they haue no excuse at all when they doe wickedlye reiect the spirituall foode of the soule whiche GOD now offereth to them M. For Moyses doeth sufficientlye declare why the Lorde did feede the people with Manna saying And hee gaue thee Manna to eate which neyther thou nor thy Fathers knewe to the ende hee might shewe to thee that manne shall not liue by breade onelye but by euerye worde whiche proceedeth out of the mouth of GOD. B. Manna is called the breade of Heauen and of Aungels because it rayned from heauen by the Ministerye of Aungels A. There are some which interprete this to be the breade of Princes or of greate men because of the Hebrue worde whiche in another place signifieth princes and noble men 32. Then Iesus sayde to them verelye verelye I saye vnto you Moyses gaue you not that breade from heauen but my father giueth you the true breade from heauen Verelye I say vnto you Bv. The Lord knowing well ynough howe filthy their affections were aunswered nothing to the signe whiche they required partly because he came not to fill the bellyes of the hungary nor to playe Pageants before euery one Luk. 23.9 for the whiche cause also he made no aunswere to Herod and partly because the daye before he had shewed so manifest a signe to the people that there néeded not the repeticion of many wordes The Lorde had proued by that signe that he was the same Prophete whom hitherto the Fathers had loked for And the very same men whiche in this place require a signe confessed then that trueth whiche nowe they doubte of For they had sayde This is verily that Prophete whiche shoulde come into the worlde Wherefore he faring as thoug he did not sée the rudenesse of the multitude their ingratitude inconstancy and their mallice goeth aboute by pure symplicity to bringe them to true and perfect knoweledge of the mystery of Fayth M. And because he knewe that this people did to muche hange vppon Moyses as though he had geuen to the Fathers those thinges whiche pertayned to lyfe and therefore did not ryghtlye iudge of the miracle of Manna nor truelye vnderstande that celestiall breade much lesse desire the same hée vseth an earnest asseueration But Christ séemeth to denye that which was cited out of the Psalme yet it is otherwise for hée speaketh onelye by comparison The bread of heauen is called Manna which nourisheth the bodye onelye but that is truelye and properlye iudged to be the breade of heauen which is the spirituall nutriment of the soule Therefore Christ here opposeth the worlde against heauen because the incorruptible
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
Faith to confession is to bée noated Charity in fauourable iudgement Charitye also appeareth in him in that hée Iudgeth well of all the rest of his fellowe Disciples For looke what hée him selfe thought of the Lorde hée doubteth not to thinke the same of them seeing hée aunswereth for them who were neuer asked before any suche question saying And wée beleeue c. But this confession séemeth nothing to appertayne to the present cause For the question was mooued concerning the eating of Christes fleshe I aunswere Although the twelue had not by and by the knowledge of all thinges that the Lorde taught yet notwithstanding it is sufficient that they according to the measure of theyr fayth doe confesse him td be the Aucthour of saluation and do submit themselues to him in all things M. For at another time they prayed for the increase of their fayth saying Luke 17.5 Lorde increase our fayth A. Moreouer the aunswere of Peter doth very well agree with the wordes of Christ when hee sayde The wordes which I speake vnto you are spirite and lyfe And Peter confesseth that hée hath the wordes of eternall lyfe wherevppon there is no doubte but that Christ is the Sonne of the liuing God 7. Iesus aunswereth them haue not I chosen you twelue and one of you is a Deuill Iesus aunswereth them M. These thinges were spoken by the Lorde to singuler purpose Peter being of a good nature and disposition thought that all the rest of his fellowe Apostles were endewed with the same sinceritye and faythfulnesse of mynde that hée was endewed with of the whiche hée séemed after a sort to boast Hée knewe that this number of the Apostles was singularlye and speciallye chosen from among the rest of the Disciples by the Lorde for the whiche cause hée coulde not otherwyse thinke but that they were faythfull and sincere whome the Lorde so speciallye had chosen the to dignity of the Apostleship and therefore bouldlye as perswaded not onelye of his owne Fayth but of the Fayth of the rest of his fellowes hée fayde And we beleeue Nowe the Lord séeking to take away this securitye and perswation not onelye from him but also from the rest and further also to signifye vnto them that it was no maruaile that among the multitude of the Disciples whiche were not chosen by him but followed him of theyr owne fréewyll many forsooke him through theyr vnbeleefe when as in that small number of the Apostles which hée had speciallye chosen there was one to bée founde which was not onelye vnbeléeuing but also whiche was a great deale worse a Deuell the Lord I saye séeking these thinges sayeth Haue not J chosen you Twelue and one of you is a Deuill B. The Gréekes call him the Deuell whome the Hebrewes call Sathan By this therefore that he sayde that Iudas was a Deuell hée meant that hée was his aduersarye and enemye and not a Disciple although he were chosen with others into the number of the Disciples by externall calling and was as yet among them C. For where Christe sayeth that hée had chosen Twelue it is not referred to the externall purpose of GOD for it is not possible that any of them shoulde fall awaye which are predestinate to euerlasting lyfe but séeing they were chosen to the office of Apostleship it became them to goe before others in pietye and holinesse Therefore hée putteth here chosen for the most notable and excellent among the common sort of people M. Concerning their election reade the thyrde of Marke and the sixte of Luke And Mathewe repeateth their names in order in the tenthe Chapter And when hée calleth Iudas a Deuell there is no doubte but that hée meant by this name to make him verye detestable For they are deceyued which extenuate the odious title of this vyce And verylye they whiche prophane so holye an office cannot bée sufficientlye hated and detested Those Aungelles are called teachers which doe verye well discharge theyr Ambassage Rightlye Mala. 2.7 therefore hée is called the Deuell which being chosen into so honorable an office doeth by his owne wickednesse degenerate from the same There is also another reason why suche are called Deuelles namelye because GOD doth geue more lybertye to Sathan to preuayle against the Reprobate and wicked Ministers than against any other of the common sort of people Wherefore if so bée they which are chosen to bée Pastours bée carryed awaye with Deuillishe madnesse insomuche that they are lyke vnto brute Beastes wée must not despise the dignitye of the office but must rather commend the same séeing such sharpe vengeaunce followeth the prophanation of the same Bv. Iudas is here called the Deuell not so much because hée was a Traytour as for that hée made him selfe a Minister and instrument for the Deuell to worke by 71. He spake of Iudas Iscariot the Sonne of Symon for hee it was that shoulde betray him beeing one of the twelue M The Euaungelist séeketh dilligently to defende the innocencie of the rest of the Apostles and woulde not haue anye wrong or false suspition to lyght vpon the true and sincere Apostles of Christ Let all these imitate this dilligence which desire that the auctoritie of the ecclesiasticall ministerye maye stande safe and sounde C. And although Iudas conscience did accuse him yet notwithstanding wee do not reade that hee was any whit mooued So dull are Hipocrites that they do not féele their woundes in the sight of men they are so brasen faced that they will not let to preferre themselues before the best men R. We see therefore howe that all which seeme to be elected are not elected Bv. Let no man therefore to much flatter himselfe and be secure because of certaine giftes which he hath receyued For hée which had obtained so great gyftes that hée could worke signes by which he was growne to wonderfull couetousnesse coulde receyue no profite neyther by benifites neyther by giftes neyther by the companye of Christ neyther by the washing of his feete neyther by the participation of the table neyther by the kéeping of the money but all these things were meanes to bring him to destruction ⧠The seauenth Chapter 1. After these thinges Iesus went about in Galilee for hee woulde not go about in Iury because that the Iewes sought to kill him After these thinges B. IN THE FIFTE Chapter going béefore the Euaungelist declareth that the IEVVES went aboute to kill our Sauiour Christe for healing the man on the Sabboth daye whiche was diseased eyght and thirtye yeres and because hée made hymselfe equall with his Father These thinges hée repeateth here in one worde to shewe the cause wherefore hée went at this time into Galilee Bv. For the Lord doth willingly withdrawe himselfe from bloude thirstye men and from conspiratours of murther and his spirite shall rest vpon the gentle and humble and vppon suche as reuerence his worde M. The Nobilitye and fame of the land of the Iewes by reason
sufficient to set God only againste the raging worlde R. Also this trueth of God maye bée referred to the promises which the Scriptures testifie to be made of God concerning Christe For Christ was sent of God Rom. 15.8 for the trueth of God to confirme the promises made vnto the Fathers Whome ye knowe not C. He declareth that it is no marueile yf he were not knowen to the Iewes Knowledg of God commeth by Christ which knewe not God For this is the true beginning of wisedome to haue respecte vnto God R. To knowe God is not to haue the Law or to know the Lawe or to speake and glory of God but knowe Christ through faith is truly to knowe God For Christ is the face forme Image worde and purpose of God the Father Reiecting therefore Christ they doe glory of God the Father in vayne as wee shall sée hereafter 29. But I knowe hym for I am of hym and he hath sent me C. He declareth that he is not thus boulde rashly or withoute cause And by his example he teacheth vs that we ought not lightly to vse the name and to boaste of the same as of the patron and reuenger of oure cause For there are many to boulde in boasting of Gods authoritie yea those men which boast their owne inuencions for deuine oracles wil vse nothing sooner to condemne the Iudgementes of all other men then the name and authoritie of God But by these wordes of Christe we are taught to beware of vayne confidence Vaine confidence is to be estewed and wée muste then bouldly stryue against men when the truth of God is manifest vnto vs and when we are sure that God standeth on oure side M. Therfore Christ speaketh of the sure vndoubted knowledge of God of the whiche he aloane maye truely boaste R. Because no man hath séene God at any time but his onely Sonne which is in the bosome of the father Iohn 1.18 Mat. 11.27 who hath shewed him vnto vs. For no man knoweth the Father but the Sonne and he to whom the Sonne will reueale hym For J am of him By this place may be gathered the celestiall originall of Christ M And that he is the true Messias Bv. For he was not sent of God as other prophetes were but as the Sauiour of the whole world and the true Mediatour betwéene God and man 30. Then they sought to take hym but no man layed handes on hym because his houre was not yet come C. There wanted neyther will neyther dilligence nor power to hurte oure sauioure Christe Howe then commeth it to passe that in so greate mallice and spight they are astonied euen as if their handes and their féete were bound The Euaungelist sheweth the cause hereof saying Because his howre was not yet come By whiche wée are admonished that Christe was protected and defended by God againste their force and outragious crueltie And with all he taketh away the offence which might come by the crosse because there is no cause why wee shoulde be troubled when we heare that Christe was not caried to Death at the will and pleasure of men but was appoynted to be made such a sacrifice by the decrée and will of his Father Bv. Therfore Godes deuine protection and prouidence is here commended vnto vs to the whiche whosoeuer wholy committeth himselfe shall go forwarde voyde of all feare in the Lordes businesse C. For hereof is gathered a generall doctrine For howsoeuer wée liue from day to day yet notwithstanding with GOD euery mans houre of death is appoynted It is a matter Incredible that wée béeing subiecte to so many casualties and haps to so many iniuries of men and of wilde beastes and béeing besette with so many sickenesses and diseases should notwithstanding bée withoute the gonshote of all daungers except it be when it is Gods pleasure to call vs but wée muste fight and striue continually against oure distruste And firste of all we must note here what doctrine we heare then the ende wherevnto it tendeth and thirdly the exhortation that is taken of the same that casting all our cares vpon God we maye followe oure vocation and not swarue from oure dutie through anye feare Neuerthelesse lette no man passe hys boundes For it is not méete that the truste of Gods prouidence shoulde be extended farther than God hymselfe hath commaunded B. Wherefore lette vs only seeke to set forth the Glory of God and as for other thinges he will care for neyther shall any thing happen to vs before oure houre be come and then whatsoeuer happeneth shal be for oure saluation Concerning the whiche reade the one and twentie chapter of Luke the eyghteene verse R. This if we beléeue whensoeuer any affliction aryseth wée will not dispayre we will not séeke for vayne helpe we will attempt no euell but will patiently abide the hand of the Lorde looking for Helpe from aboue Neyther is there any cause why thou shouldest distruste that God will deale otherwise with thée than hee hath done with Christ Gen. 45.8 â kin 24.5 Psal 18 25 4. kin 6.14 Act. 9.25 Act. 12.8 For looke howe the heade fareth so shall the members As it as to be sene in Ioseph in Dauid in Elizeus in Paule in Peter and many other mo 31. Many of the people beleeued on him and sayde when Christe commeth will he do moe miracles than these that this man hath done Many of the people beleeued Bv. This also pertayneth to consolation that as the wicked are multiplyed from daye to daye euenso godly simple and good men shall neuer be wanting to beléeue the Gospell C. Christe might haue séemed to preache to deafe and obstinate persones yet notwithstanding the Euaungelist sayth that there followed some fruite M. Because the Kingdome of God cannot be preached withoute fruite C. Therefore howsoeuer some do fret and fume some deride and othersome Cauill whereof diuers discencions maye aryse yet notwithstanding the preaching of the Gospell shall not bée vnprofitable Wherefore the séede must be sown and we must patiently abide vntill continuance of tyme bring forth fruite When Christ commeth B. These men hauing the séede of God might haue séene great thinges in the Lorde namely such great signes and myracles as greater could not be herevppon also they knewe Christ hymselfe beeing nothing offended at his humilitie at his stocke and kindred or at his conuersation C. But because they rather depended vppon miracles than leaned to doctrine and were not as yet fully perswaded that Iesus was Christ the sonne of God this worde beleeued is improperly vsed that is to saye because they weare redy to heare him and shewed them selues apt to be taught of him as of a master such preparation of faith is called fayth Therefore in that the holy Ghoste voutsafeth to call a smale sparke of good affection by so honorable a title we ought thereby to be incouraged and not to doubte but that the least faith shal be
that is to saye they call him Mayster whose Disciples they woulde not be This is the manner of ypocrits to carry a shewe of that whiche is not in them A. But not euery one that sayth Lorde Lord shall enter into the Kingdome of heauen Mat. 7.21 but he whiche doeth the will of my Father whiche is in heauen 5 Moyses in the Law commanded vs that suche shoulde be stoned But what sayest thou M. The Phariseis knewe the Law and also how to cite the same in another bodies cause and when they saw it serue for their purpose They knewe also what ponishement the Lawe layed vpon Sinners when other mens synnes came into Iudgement but when they them selues offended againste the Lawe then ther was not so much as mention made of the same But the Lawe doeth not only commaunde this that the haynouse offender should be ponished neither was the Lawe only made to this ende that we might knowe when other men sinne and when they are to be condemned but it doth also commaund that no man oppresse the Innocent and as Nicodemus sayde that no man be Iudged before his cause be hearde and furthermore it was geuen to this end that euery man might behoulde in the same as in a glasse the deformitie of synnes and the corruption of mans nature But ypocrites which desier only to Iudge othermen are blynde in theyr owne synnes but more quicke of sight than Linceus in behoulding other mens faltes Linceus a man who coulde see shippes on the Sea 130. miles from him could nomber theÌ also could see through a stoane wall as soÌe write C. Furthermore their dishonesty was so greate in seking occasion to cauill the whiche also they bewraye with their owne mouth For they saye that they haue a manyfeste commaundement in the Lawe Wherevppon it muste needes followe that they deale maliciously in séeking and demaunding of the same as of a doubtfull matter But their purpose was to constraine Christe to forsake his office of preaching that he might seeme to be a man wauering and inconstant R. They cyte the Law out of the twenty chapter of Leuitticus where it is sayde And the man that commiteth adultery with another mans wife because he hath committed adultery with his neighbours wife Leui. 20 i0 the adulterer and the adulteresse shall boath die the death But the Lawe doeth not therefore punishe the synnes and offences of men as though the punishement of the sworde were a satisfaction for sinne PonishmeÌt of the Lawe doth not satisfie for sinne for the death of Christe onely hath made satisfaction for sinne but offendours ar punished by the sword for examples sake that the people might feare to offende and leste in tyme sinne and wickednesse might be counted for vertue and righteousnesse For the sin that is left vnpunished is not knowen to be sinne If any man obiecte the déede of Phinees the which is commended to come as it were from a deuyne zeale Sin vnpunished is not known for sinne and is sayd to tourne away the wrath of God from the Children of Israel I aunswere that the dede of Phinees was not a satisfactorious punishment of sinne Num. 25. for no punishment sauing the onely ponishment of Christe Iesus hath satisfied for sinnes but by this cruell stabbing as it maye séeme of Phinees the rest of the Israelites were made afearde to committe Whordome with the Daughters of Moab and Idolatry with Baal peor that knowing their Impiety they might repent by which repentaunce the wrath of the Lorde is pacefied Wherefore Phinehes is sayde by hys facte to haue appeased the Lordes wrath not that any death is so cruel which may satisfie for sinne but because hereby the people was brought into the right waye and to repentaunce Magistrats appese the wrath of God by ponishing sin by whiche the Lord is pleased yf so be it procéede from fayth So euery faithfull Magistrate by punishing with the sworde horryble offences and by their punishmentes drawing the wicked people to repentanc is sayde to appease the wrath of the Lorde and to take awaye sinne 6. This they sayde to tempte hym that they might accuse him But Iesus stouped downe and with his finger hee wrote on the ground This they sayde to tempte M. The Euaungeliste nowe expresseth with what minde the Scribes and Phariseis brought the adulterouse woman vnto Christe namely not to admonishe him or to make him circomspecte but to tempte to accuse and to destroye hym All temtation or tryal is not euell For God tempteth his seruantes one fréend is tempted of another the childe is tryed by the Father TemtatioÌ generaly is not euell the Wyfe by her Husbande the Seruaunt by his Master not that they might be hurt by triall but rather that they might thereby be profited The Deuill also tempteth Mat 4.3 i Thes 35. wherevpon also he is called a temptor in the Scripture M. Also enemies vse to tempt not to profite thereby but to hurte and to destroye This kynde of temtation is wicked and playne Deuelishe Therefore the lord hath exhorted vs to beware of those which tempt with an euell minde when as he willeth vs not only to be Innocent as doues but also wise as serpentes Mat. 20 i6 R. Therefore because Christe preached him selfe to be gentle and lowly in hart Mat xi 26. Mat. 9.5 Lu. 7.48.50 and because also they had hearde him say so often tymes Go thy waye thy faith hath saued thee on the one side they sett before him this sinfull woman on the other syde the Lawe C. to the ende they might catche Christe in a trippe by the prouidence of the Lawe For it was not méete to absolute any whome the Lawe condemned If he shoulde subscribe to the Lawe he might seeme after a sort to bée contrary to him selfe R. And so they had taken occasion to discredyt him with the people and to conuince him of a lye as one which preached many thinges concerning remission of sinnes whiche notwithstanding hée did not performe But Iesus stouped downe PAR. Iesus who by his deuine wisedome knewe the secrete thoughtes of the harte so deluded the mallice and subteltie of his aduersaries that he deliuered the synfull woman oute of the hands of those that went about to stoane her and yet notwithstanding did not discharge her of punishment lest he might séeme to offende against Moyses and the pollityke Lawes and againe that hée might not condemne the cause of his comming into this worlde which was to saue sinners M. What it was that Christe wroate because the euaungelist himselfe doth not shewe as we cannot define so we maye not to curiously searche after the same Bv. It séemeth to some that hée wroate these wordes vppon the ground Ye are earth and ye Iudge of the earth M. Othersome thinke that hee wroate the very same whiche he aunswered afterwerde in wordes Many thinke that he wroate some more
exclude thée out of the Sinagoge as a lying heritique Behoulde here wyth what security and bouldenesse impietye and hypocrisie obiect vnto the Prince of godlynesse and truth the lye M. The malice of the Pharisées could not be at rest Esay 57.20 For the hearte of the wicked is as the boyling Sea that cannot rest whose waters cast vppe myre and dyrte The more the brightnesse of this light dyd reueale it selfe in Christ the more this wicked kinde of men was inflamed with malice It gréeued them much that the temptation by the Adulterous woman had no better successe They retourne therefore to the fight and contention euen as flyes to the flame of a burning Candle C. And rashlye they say that hée speaketh in vayne except hée bringe better proofe then hys owne wordes M séeing it is written Let another man prayse thee Pro. 27.2 and not thy owne mouth a straunger and not thy owne lippes A. But willinglye they were ignoraunt that Christ had sayde vnto them Iohn 5.34 I receyue not testimonye from man but I speake these thinges that yee might bee saued M. Wée are taught therefore in this place that it is no meruayle if so bée the Preachers of the truth are accounted as lyers of the wicked Children of the Deuill when as these Doctors durst openlye wyth such boldenesse resiste the truth it selfe But lette this one thing suffice Deut. 18. i9 That God one day wil take vengance of those which despise the doctrine of his Prophete whome hée sendeth vnto them 14. Iesus aunswered and sayde vnto them though I beare recorde of my selfe yet my recorde is true for I knowe whence I came and whether I goe but ye can not tell whence I come and whether I goe Bv. Christ by this demonstracion plainelye proueth that hée is the sonne of God and verye God him selfe and that the Doctrine of the Gospell is most certaine C. also that this testimonye hath credite and aucthoritye inough because hée is no priuate personne taken from among the common sort of men but a farre more excellent person M. Hée doth not denye but that he testifyeth of him selfe but hée denyeth that his testimony is false And this he doth by making a distinction C. For when hée sayeth hée knoweth from whence he came and whether he would goe he exempteth him selfe from the coÌmon number of men The sence and meaning therefore is this Although euery man is suspected in his owne cause and although it bée prouided by lawes that no man speaking in his owne cause should bée credited yet notwithstanding this can take no place in the Sonne of God which is aboue the whole worlde For hée is not to bée reackenedin the order of menne but hath this priueledge from the Father to gouerne all men with his worde aloane B. Here thou séest that the Lord sayd by immitacion or concession ââhn 5.31 If I testifye of my selfe my testimony is not true For because hée knewe from whence hée came and whether hée would goe that is to saye that hée was the sonne of GOD and the euerlasting woord of the Father which tooke vppon him our humane nature whiche also hée woulde shortlye after extoll and aduaunce into the glorye of his Father knowing these thinges hée coulde not but speake that whiche was most true that is to saye diuine and coulde testifye nothing of him selfe but that which was in lyke manner most true But the Iewes knewe neyther of them boath and therefore they coulde not beléeue the true testimonye whiche hee gaue of him selfe C. For Christ in these woordes testifyeth that hee had not his beginning of the worlde but that he came from God and therefore not méete and right that his Doctrine whiche is Diuine should bée subiect to mans Lawes But because he then had vpon him the fourme of a seruaunt and was humble and méeke hée was despised for the which cause he putteth them in minde of the glorious Resurrection whiche hée should haue which in déede was a manifest shewe and proofe of his hydden and vnknowne Diuinitye at the first When hée sayeth that hee knoweth and they knowe not he geueth vs to vnderstande that his glorye is nothing diminished by their vnbeléefe B. As for example If so bée an Ambassadour shoulde come from the Emperoure promisyng greate benefytes vnto vs in the name of the Emperoure if wée wyll obeye his commaundementes and wée denying to beléeue him hée should saye I know from whence I came and whether I gooe I am sure that I am the Emperours Ambassadour sent for those consideracions which I haue declared vnto you to him also I wyll returne and shew him how I haue done my businesse and wyll receyue the condigne reward of my labours Therefore what thinges soeuer I testifye of my Ambassage they are true but you which knowe not from whence I came and whyther I goe refuse to geue credite vnto mée M. By this place also Christ declareth that the Iewes had falselye boasted before saying VVee knowe from whence this fellowe is but when Christ shall come no man shall knowe whence he is 15. Yee Iudge after the fleshe I iudge no man Ye Iudge after the fleshe C. This place maye bée expounded twoo manner of wayes eyther that they iudged of him after the wicked sence and vnderstanding of their fleshe or else that they iudged of him according to the outwarde shewe of his person For fleshe is sometyme taken for the outwarde shewe of man and boath sences doe verye well agrée with this place because whether the affections of the fleshe beare rule or whether the beholding of the person doe preuaile in Iudgement there neyther trueth nor equitye take place Notwithstanding the sence seemeth to be more certayne if so be we make here a comparison betwéene the fleshe and the spyrite as if hee should therefore deny them to bee lawfull and meete Iudges because they were not guided by the spirite As if hée should saye Yee iudge of my woordes and deedes after your wicked affections hauing no part of the Spyrite of GOD in you therefore ye erre RV And this is the onely cause why menne erre and iudge amisse of Diuine matters I iudge no man A. Some distinguishe thus that he iudgeth not as man iudgeth othersome referre it to the tyme because hée being in earth tooke not vppon him as yet the office of a Iudge C. But more rightlye it is ioyned with the sentence following that the sence may bee thus Christ Iudgeth not and if he doe iudge his iudgement is fyrme and authenticall because it is diuine So that the formar parte where he denyeth that hée iudgeth ought rather to bée restrayned to the cyrcumstaunce of this present place For that hée might the better conuince his enemies of pride hée vseth this comparison because they vsurped to them selues lycence to Iudge preposterously and yet neuerthelesse coulde not abyde him teaching simplye and abstayning from the
the holye Ghost Bv. Trueth in this place is opposed or compared with the shadowes of the Lawe And that is trueth Trueth defyned according to the Hebrewe phrase which is the most perfect essence of any thing and the verye absolute perfection it selfe of a matter Therefore to such as perseuere the Lord in processe of time wyll open all the misteryes of pyetie and of the kingdome of God geuing vnto them all knowledge and vnderstanding which maye seeme to appertaine to true Godlinesse And the trueth shall make you free M. This place is excellent and worthy to bée noated The Lorde promiseth to his true Disciples which abyde in his worde fréedome by the trueth which they shall certainely knowe and so hée commendeth the knowledge of the Gospel of the fruite whiche we receyue thereby or of the effect Bv. The trueth I saye which is the Sonne of God Christ Iesus is the delyuerer of the worlde or Faythe it selfe whiche cleaueth vnto the euerlasting trueth maketh vs frée if so be we be the Disciples of Christ perseuering in his worde C. This is an incomparable benefite wherevpon it followeth that there is nothing better than the knowledge of the Gospell All menne féele the yoake of bondage and seruitude and doe confesse the same to bée a myserable thing seeing then the Gospell doeth delyuer vs from the same it followeth that the same is the treasure of the most happye and blessed lyfe Nowe let vs consider what liberty it is which Christe here noateth vnto vs. Bv. Hée speaketh of the libertye of mennes mindes whiche altereth not the state of Fortune setting the bodye free from the Lawe and bondage of the Maister but it deliuereth the minde from sinne Freedome of the minde from wicked and worldly desyres from the Tyranny of the Deuell from the feare of death from the seruitude of humane constitucions and from the yoake of the Lawe C. Wherefore séeing we obtaine that libertye by the benefite of the Gospell it maye thereby appeare that wée are by nature the seruauntes of sinne Wee must also noate the manner of delyueraunce For so long as wée are ruled by our sence and reason wée are bondmen to sinne but when the Lord doeth regenerate vs by his spyrite hée doeth make vs frée that being loused from the miserable bondes of Sathan wee maye wyllinglye serue the Lord in holynesse and righteousnesse al the dayes of our lyfe C. But regeneracion commeth of faith whereby it apeareth that freedome commeth of the Gospell Now let the Papistes bragge of theyr fréewyll wée knowing our owne seruitude and bondage wyll glorye in no other than in Christ R. Christ therefore teacheth in this briefe sentence after what manner wee are brought into the libertye of Gods children Fyrst we must here Christ Secondly we must beléeue that is to saye we must abyde in his worde and endure temptacion and abyde the Lordes leysure thirdlye we must be Disciples of Christ For he which beleeueth in Faith heareth the worde of God he which heareth the woorde of GOD hee is a disciple of GOD Fourthly we must knowe the trueth The worde is the trueth and hée whiche beléeueth the worde hée truely beléeueth the verity Lastly we must be frée And we must noate that libertye hath his degrées according to the manner of his Faith Rom. 8.23 Wherefore Paule being frée grooned styll looking for the full and perfect delyueraunce 33. They aunswered him we bee Abrahams seede and were neuer bonde to any man howe sayest thou Ye shall bee made free C. This aunswere was confusedly made vnto Christ and that by suche as were contemners and not beléeuing And this manner is muche vsed in the scriptures so often as mencion is made of the bodye of the people generallye to ascribe vnto all menne that thing which belongeth onelye to one parte M. The vnbeléeuing Iewes therefore brake foorth into the middest ⪠and there also gayne sayde Christ where there was nothing that appertayned vnto them Bv. They swelled with the nobillitye of theyr auncetours according to the fleshe but they vnderstoode not that the Lorde spake of the libertye of the minde C. They coulde not abyde that they being a chosen and holye people shoulde be brought into bondage For what had the adoption couenaunt profited them by which they were segregated or seperated from other Nations vnlesse they had beene counted the children of God Therfore they thinke that they haue iniurye done vnto them when liberty is offered vnto them as a benefite comming of fauour and grace M. Therfore to the end they might styrre vp the myndes of the simple against Christ they accuse him to bée a sclanderer of the aucthour of the whole Nation as though he made bothe him and his posteritye contemptible with the vyle yoake of seruitude Such spite and disdaine Sathan also vseth when he obiecteth to the ministers of Christ whiche preache the Gospell the contempt of the Saintes as though they dyd abase and discredite euery saint by exhorting menne to repose their trust onely in Christ Hée knoweth that the Saintes among Christians are in great estimation and that they are worshipped of some for gaine and of other some by simple ignoraunce and therefore neyther part can abyde that the Saintes shoulde bée contemned For this cause to hynder the race of Gods worde he rayseth vp certaine Pharisées whiche crye that the Saintes are to bée worshipped whome notwithstanding these Euangelists contemne And neuer were bonde to any man C. It maye séeme verye absurde that they denye them selues to haue béene at any tyme in seruitude séeing they were so oftentymes oppressed of other Tyrauntes and were subiect at that tyme to the Empyre of Rome Hereby wée maye easely perceiue how foolishe and vaine their boasting was and impudencye also in lying notwithstanding here was some pretence or collour because the vniust domination or rule of the enemies was no let but that by right they might abyde free R. For they séemed to haue respect vnto these notable promises as where it is sayde I haue made thee a Father of many Nations Gen. 17.5 I wyll make thee to grow exceedinglye and wyll make Nations of thee Yea Kinges shall proceede of thee Also Ge. 22.17 Thy seede shall possesse the gate of his enemies And in thy seede shall all the Nations of the earth be blessed C. But in this first of all they erred that they dyd not consider that the right of their adoption was founded vpon the Mediatour onely For howe came the séede of Abraham to be frée but onelye because it was exempted from the common seruitude of mankinde by the especiall grace of the redéemer Abrahams seede free by Christ The other error also is lesse tollerable that for so muche as they being bastards woulde not withstanding bée reckened among the children of Abraham and dyd not consider that it was the onelye regeneration of the Spyrite which maketh them the Lawfull Sonnes
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
appeareth in the brightnesse of his Gospell are blind not only because their foolishnesse is vncouered which before laye hid vnder the darckenes of Infidelity but also because they béeing plunged by the Iuste vengeaunce of God in déeper darckenesse doe loose that litle light which was left vnto them Wée are all borne blynde but yet for al that in the darckenesse of corrupt defiled nature there appeareth still sertain sparckes that men maye differ from brute beastes Nowe yf proude reason béeing puffed vp with truste and confydence of it selfe do refuse to submit it selfe vnto God it shall seeme to be wise without Christe but the bryghtnes of Christ at the length shall make the same foolishnesse because then the vanitie of mans minde doeth begin to appeare when heauenly wisedome doth reueale it selfe But our Sauioure Christ had a farther matter to expresse in these wordes For ypocrites be fore Christ doth shine do not so obstinately resist and withstande God but so soone as the Light doth shine more nerely they doe make open warre againste God This wickednesse and Ingratitude bringeth to passe that their blindnesse is doubled and that God which before had but taken awaye the light from their eyes doth nowe thruste them oute altogether Now let vs noate the summe of this place which is that Christ came into the worlde to illuminate the blynde to bring those quight and cleane oute of their wittes which séeme wise in their owne conceites M. It is no merueile therefor yf the Phariseis saw not that which this blind man sawe when they sayde that Christe was of God whome the blinde man and simple Idiots in the sight of the world knewe to come from God because by the iust Iudgement of God those wise men are blinded by the comming of Christe and those which sawe not of blind are made to sée C. And in the former place Christ made mencion of illumination because this is the proper cause of his comming For he came not to Iudge the worlde but rather that the worlde might be saued by him Ioh. 3.17 Also this vengeaunce or iudgement is not restrained to the person of Christ as though he did not dayly bring this to passe by the Ministers of the Gospell For the whiche cause we ought to take the more héede lest any of vs by our vayne and mad opinion bring this horrible punishement vpon vs. But experience doth teache how truly Christe hath vttered this sentence For wée doe sée that many are stricken with the spirite of giddinesse and madnesse for no other cause but only for that they cannot abyde the rysing sonne of righteousnes The wicked in the tyme of the Lawe receiued this punishment for the Prophete was sent to blynd the people Esay 6.9 that séeing they might not sée 40. And some of the Phariseis whiche vvere vvith him hearde these vvords and saide vnto him Are vvee blinde allso Bv. Thys beggar was made an example for them whiche in déede were starke blynde notwithstanding they acknowledge their blindnesse and Ignoraunce and are illuminated by the grace of Christ And the Phariseis are made an example which thought them selues Iuste and holye séemed in their owne conceite wise ynough and therfore they came not vnto Christ For the which cause they aboade in blindnesse and in the darckenesse of erroures and sinnes euen as the Euaungelist sheweth afterwarde in playne wordes C. They perceyued that they were wounded by that saying of Christe and yet notwithstanding they séeme not to bée of the worste because the open and sworne enemies of Christ did so abhorre Christ that they could not abyde to ioyne them selues vnto him But these coulde abide to heare Christe but yet withoute profite because no man can bée a néere disciple of Christ but he which forsaketh him selfe from the whiche these men were very farre M. They would not séeme to be blinde though they were starcke blynd For they would neither be reckoned among them whome béeing blind the Lord made to sée nor amongest others which saw whom the Lord made blind Wherefore because they were puft vp with Pride they thinking that they shoulde receiue greate iniury yf so bée they were reckoned among the blynd burst forth and saye Are wee blinde also C. As if they should saye Canst thou not make thy selfe famouse but by our reproche Is this to be suffered that thou shouldest get honoure to thy selfe by our contumely And whereas thou dooest promise light to the blinde get thée hence and auaunt with thy goodnes for wée wil not bée illuminated of thée vpon this condition that wée shoulde graunt vnto thee that we haue béene hitherto blind M. Doest thou thinke no better of vs than thou doest of the common vnlearned sorte of people Doest thou think vs to be blind men lyke vnto other vnskilfull persons séeing we haue the key of knowledge and are the masters and teachers of other men Thou camest to geue sight thou sayest vnto the blinde but thou art a seducer of the blinde Thou seducest the blinde vnlearned multitude but thou canst not so deceiue vs which are not blind Hereby wée maye sée that hipocrisy is alwaye proude and spightfull It is a noate of pride that they standing in their owne conceite would haue no parte of their estimation deminished and it is a token of spight that when their disease was discouered they were more offended at Christ euen as if he had more déepely wounded them Hereof commeth the contempte boath of Christe and also of his grace which he offereth In this word also there is contained we a great emphasis and force thereby declaring that although all others were blinde yet they tooke it in euell parte that they should be reckoned among the common sort This is a faulte to common in those which excell others who béeing dronken with disdayne doe almost forget them selues that they are men 41. Iesus saide vnto them if yee were blinde he should haue noe sinne but nowe yee saie we see therefore youre sinne remaineth M. The Lorde doeth so beate the Phariseis with their owne rod that he condemneth vpon them their owne mouth and proueth that to be true which he had spoken C. Howebeit these wordes haue a double meaning and vnderstanding eyther that ignoraunce did somwhat mittigate their falt except they being plainly conuinced did séeke to resist the truth or else that the disease of Ignorance was curable in them yf so be they did acknoledge him The wordes of Christ hereafter confirme the former sentence where Christ sayth Iohn i5 22 If I had not come and spoken vnto them they had had no sinne ⪠c. But because it followeth in the text But nowe they saye that they see this semeth better to agrée if we saye that he is blind who knowing his owne blindnesse seketh remedy for the disease And then this shal be the summe If ye knewe your euel it should not be altogether incurable but nowe because you thinke
are to be heard ⪠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 senâe 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 ⪠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
And all these thinges are found by fayth in Christ If any man by reason of sinne Faith findeth Pasture doth hunger after righteousnesse If any man by reason of affliction doe hungar after consolation If anye manne by reason of death doe hunger after lyfe hée shall fynde pasture in Christ that is to saye righteousnesse consolation and life M. he shall enioye all the benifytes of the kingdome of heauen and shall be satisfyed at the full A. This is euen the verye same whiche hée expressed at a nother time saying Ioh. 6.35 Hee wich commeth vnto mee shall not hungar and hee which beleeueth in mee shall not thirst Bv. Reade also the thrée and twentie Psalme 10. A Theefe commeth not but for to steale kill and to destroye I am come that they might haue life and that they might haue it more aboundantlye By a sertaine Antithesis Christ compareth his worde and Gospell with false doctrine C. And doth as it were pull vs by the eare lest falling a sléepe the ministers of Sathan do circumuent vs before we be aware For our ouermuch securitie bringeth to passe that béeing naked on euery side we are in the daunger of false doctrines because we are not circumspect and fearfull ynough of so many false teachers It is not without cause therefore that oure sauiour Christ affirmeth that false teachers how smoothely soeuer they insinuate them selues doe alwayes bring with them dedly poyson to the ende we might bée the more carefull to driue them awaye A. The like admonition the Apostle Paule geueth vs saying Take hede that no man spoyle you through vaine Philosophy Againe he saith now I besech you brethren marke them which cause deuision and geue occasions of euell Rom. 6 i7 contrary to the Doctrine which ye haue lerned and avoyde them For they that are such serue not the Lord Iesus Christ but their owne belly and with sweete and flattering words deceiue the harts of the Innocentes Also he sayeth For such false Aposteles are deceitful workers transformed into the Aposteles of Christ And no meruaile For Sathan himselfe is transformed into an Aungell of light 2 Cor 11.13 Therefore it is no great thing though his Ministers be transformed as the Mininisters of righteousenesse whose ende shal be according to their workes Bv. These thinges are applied vnto those which séeke not after Christ and enter not in by the dore These verely robbe God and Christ of his honour For when they ought to haue geuen the worde of God and the Doctrine of the Gospell to the Church whereby they shoulde haue learned that al fulnesse is in Christ who is geuen to vs of God to bee wisedome righteousenes sanctification and redemtion they in stéede of these did set before men 1. Cor. i. 13 humaine inuentions the decréese of the Fathers and of the Church whereby they might learne that men are Iustified by works and merits that they are acceptable vnto God by monasticall vowes by the Intercession and worshipping of Saintes by the cellebration of the masse by Indulgencis and pardons which they sell for great sums of mony in the meane time defrauding and spoyling the âoore R. They repeate the wordes of the Gospell but withal they adde their owne inuencions concerning the satisfaction of workes the merites of Saintes the paine of Purgatorye and concerning the toyes of the Masse by which they deceyue seduce and at the last slaye the consciences of men which heare them Bv. For they them selues kyll mennes soules as when they preache saluacion where no saluation is lyfe where there is nothing but death grace where there is nothing but wrath kylling the sincere confessours of the Euangelicall doctrine And aboue all thinges they take from the Shéepe theyr lawfull libertye and doe oppresse them with vniust and cruell Lawes shewing them selues in all thinges to bée Tyraunts and not Shéepheardes Against Such Sheapheardes the Lord speaking by the Prophete sayth Ezec 34.2 zach xii 5 VVoe vnto the shepheardes of Israell that feede them selues should not the Shepheards feede the flockes Ye eate the fatte and cloath ye with the woll ye kill them that are fed but ye fede not the Sheepe Now let all those which at this daye glory and boast of the title and name of Pastours try and examine their manners disposition wordes and déedes and let them Iudge hereby whether they bée Shéepheardes or théeues and Murtherers I am come that they might haue life Bv. This he addeth to the wordes going before by an Antitheses or comparison As if he shoulde saye I came that the sheepe might haue lyfe and the same aboundantly and eternally And by life he vnderstandeth al those benefits which the faith and dilligence of Shepeheards geueth vnto the Shéepe but especially euerlasting lyfe which Christe Iesus the Prince of sheapheardes only geueth Ezec 34 i6 22. I will feede my Sheepe sayeth the Lorde I will seeke that which was loste and bring againe that which was driuen away and will binde vp that which was broken and will strengthen the weake C. This Christe applyeth to him selfe and geueth vs also to vnderstande that they only are geuen ouer for a pray vnto Théeues and wolues which will not bee with in the reach and compasse of his Shéepehooke and to comfort vs the more he promiseth lyfe yea euerlasting lyfe to those which wil not fal away from him And verely the more that a man profiteth in the faith the more nere he commeth to the fulnes of life because the Spirite groweth in him which is life NotwithstaÌding there are some which referre this more ample life to that which immediatly followeth this present life when death hath neyther place nor power 11. I ame the good Sheapheard A good Sheapheard geueth hys lyfe for the Sheepe Bv. Nowe the Lord goeth forwarde to explicate the rest also of the propounded parable He had sayd He which entereth in by the dore is the Sheapheard of the Sheepe and strayght after that he sayd I came that they might haue life and that they might haue it more aboundantly and nowe more plainly he expoundeth all these thinges and sayth I am the good Sheapheard which enter in by the dore ⪠and which do all thinges lawefully and not by subtiltie I teach that truthe and saluation ought to be sought there where in deede it is to be found that is to saye with me which am the true liuely and most mightie Sonne of God M For I am that good Shephearde of whom the Prophetes haue Prophesied in diuers places Esay 40.11 Eze. 34.23 Christ therefore tooke vppon him the person of a Shepheard and preacheth him selfe to be the only Sheapheard as in very déede this honoure and title belongeth vnto none but to him For so many as are faithfull pastoures of the Church because he raiseth them vp hée endueth them with necessary giftes gouerneth them with his spirite and worketh in them the which let not but that he
to him of God the Father and that therefore the whole cause belongeth as well to God as to him selfe and for this cause that it is impossible that any man should pull the shéepe out of his handes which his Father hath geuen him As if hée shoulde saye My hande is my Fathers hande and my shéepe are my Fathers shéepe No man can take them from me because no man can take them out of my Fathers hande C. A notable place by which wée are taught that the saluation of all the elect is no lesse sure than the power of God is inuincible Hereby also wee gather how vaine the trust of the Papistes is which resteth vpon frée will vppon their owne strength and vppon the merites of workes Christ hath farre otherwise taught those that are his that they may know that they are in this worlde as in the middest of a woode and in the handes of théeues and furthermore that they are naked and subiect to the praye and carrye in theyr owne bosome the dagger and cause of death that bearing themselues boulde vppon the onelye custody and defence of God they maye walke securely without feare 30. And I and my Father are one M. As if hée shoulde saye I doe nothing in this matter I haue nothing I can doe nothing I giue nothing and I am nothing of my selfe without my father All that are mine are his and whatsoeuer hee hath or doth it is myne and hée worketh the same by mée Wée doe all one thing neyther are wée deuided But Christ doth not dispute here concerning the vnitie of substaunce but of the consent and agreement whych he hath with the Father as that whatsoeuer Christ doeth is confirmed by the Fathers power Howbeit the auncient Fathers haue referred this place to the deuine substaunce of Christ against the heritiques 31. Then the Iewes tooke vppe stoanes againe to stoane him withall C. As pietie is zealous in defending the glorye of GOD which the spirite of God doth moderate so infidelitie is the Mother of madnesse and the Deuill doth so prouoake the wicked that they desire and seeke nothing but murder Bv. The Iewes being mooued and stirred vp with the wordes of Christ tooke vp stoanes as wée reade that they dyd at a nother time in the ende of the eyght Chapter going before Thys successe sheweth with what minde they questioned with Christ For a manifest confession of the which they fayned themselues to be verye desirous made them by and by to fall into outragious madnesse and yet notwithstanding there is no doubt but that when they were thus violentlye caried to oppresse Christ they pretended the coulour and cloake of iudgement Deu. i3 5 Leui 24.16 as though they did the thing according to forme of Lawe where God commaundeth false Prophetes to be stoaned to death 32. IESVS aunswered them manye good vvorkes haue I shevved you from my Father For vvhich of them do ye stoane mee M. To the ende Christe might reprehande theyr vnspeakeable mallice and madnesse hee doth not onely obiect hys innocencye but also which is more hys notable and wonderful beneficience shewed towardes them C. and hee doth not onelye deny them to haue any cause why they shoulde so rage but doth also accuse them of ingratitude for that they so vnthankefullye requighted the benifites of God neyther doth hee saye that hee had well deserued at their handes for one or two workes sake but sayth that hee had béene benefyciall vnto them in many thinges As if hée shoulde saye M. What cause haue yee against mee whereby I maye séeme worthy vnto you to be stoaned to death Bv. Malefactours were wont to be punished and stoaned to death but as for mée what euell haue I done What haue I deserued which haue hurt no man but haue shewed an innumerable sorte of benefites to euery one of you and the same from my Father that is to saye by my deuyne power C. For his meaning is that God was the authoure of those workes And this interrogation is of greater waight to pricke their consciences then if he had spoken by a simple affirmatiue To shew good workes is an Hebrewe phrase in steede of to doe good workes the whiche phrase is often times vsed in the holy Scriture as when it is sayde Many say who will shewe vs anie good Psal 4.7 Psal 60 5 Psal 71 20 Also Thou haste shewed thy people hard thinges Againe Thou hast shewed me great trobles For the Lord had done many good works already by which he had brought health vnto men and had thereby shewed what they ought to haue looked for at his hands namely nothing but assured saluation and euerlasting life This he exhorted the Iewes to beleeue and declared that all his workes belonged to the Father that they might assuredly beléeue hym And these were the thinges which so stirred them being nothing but good and wholsome workes Rightly therefore he déemaunded of them for which of his good workes they went aboute to stoane him M. It was extreame Ingratitude and wickednesse to render euell for so many benefites and to go aboute to kill the benefactoure Psal 35 i2 Of such vnthankfull persons Dauid complaineth saying They rendered me euell for good Therefore yf so be in like manner euell shal be rendered to any man for good let him comfort him selfe with the lot of Christ of the prophetes and of the Apostles 33. The Iewes answered him saying For thy good workes sake wee stoane thee not but for thy blasphemie and because that thou beeinge a man makest thy self God R. The wisdome of this worlde will not séeme vniustly and wickedly to persecute Christe and his Gospell Wherefore they faine and Immagine causes against the Gospell and the setters forth of the same which they thinke worthy of punishment the which it pretendeth to cloake the enuie against Christ and the worde of God C. Wherefore it is necessary that a good conscience be vnto vs as a brasen wall by which we maye strongly repell the reproaches and sclaunders with the which we are misereported of For how soeuer they couler cloak their mallice what ignominy soeuer they bring vnto vs for a time if we fight for gods cause he will not deny him selfe but will defend and maintaine his trueth R. Christe was accused of blasphemie against God and of Sedition against Sesar The Prophetes were accused of defection from the Lawe and of seducing The Apostles and Martires were accused partly of sedition and partly of blasphemy against God And so great wickednesse are spread abroade of the Godly before the reason and wisedome of the worlde that whosoeuer killeth them he thinketh that he doth vnto God good seruice as shall bee sayde in the sixeteenth Chapter following M. Here the enemies of Christe are constrained to acknowledge his good workes For they say not thy works are euil but they acknoweledg that to be true which he sayde I haue shewed vnto you manye good
workes And yet notwithstanding they doe not giue him thankes for these good workes but theyr mallice had so blinded them that although they coulde not condemne the workes of Christ yet neuerthelesse they went about to stoane him to death Many such enimies of the truth there are at this daye which condemne the louers of the Gospell whose life and doinges they cannot condemne C. The name of blasphemie the whiche prophane wrighters vse generaly for euery kinde of reproche the Scripture referreth vnto God Blasphemy of two sorts when hys maiestie and glorye is defaced And there are two sortes of blasphemie as eyther when God is robbed of his proper honour R. as if so be a man shoulde arrogate that vnto himselfe which is proper to God or else when any thing is attributed and giuen to him which his nature will not beare Therefore they call Christ a sacrilegious and blasphemous person because hée being a mortall man vsurped to himselfe deuine honour And this was a true definition of blasphemie yf so be Christe had bene nothing more then a man Onely they sinne in this that they refuse to behoulde the diuinity whhich was euident to be séene in his miracles 34. Iesus aunswered them is it not writen in your Lawe I saide yee are Gods Bv. The Lord doth wonderfully temper and frame his aunswere C And doeth clere him self of the crime which was obiected vnto him not denying him selfe to be the Sonne of God but defending the same to be truly spoken And he vseth an Argument taken not of the equalles but of the lesse to the more The scripture calleth them Godes to whome God geueth an honorable function he therefore is farre more worthy of this titell of honour whom God hath chosen to excell all others Wherevpon it followeth that they are euell and false interpretours which doe admit the fyrste but in the second do take occasions of offence B. he vseth this word lawe here for Scripture which often times is called the Lawe C. But the testimony which our Sauioure Christ bringeth is taken oute of the eyghtie two Psalme where the Lord findeth falte with the Kings and Iudges of the earth Psal 28.6 Exod. 22 which abuse their Rule and power tyrannically to enioy their owne pleasure to oppresse the miserable and to commit all wickednesse at their will B. That is to saye which Iudge falslye C. And he vpbraideth them that they were so forgetfull how and from whence they receiued so great dignitie and béecause they prophaned the name of God This Christ applyeth to the presente cause that they are honoured with the name of Gods who are appoynted ministers to gouern the world In the same sence also the Scripture calleth aungels Gods because by them the glory of God doth shine in the world 35. If hee called them Godes vnto whome the vvorde of GOD vvas spoken and the Scripture cannot bee broken C. By these wordes oure Sauiour Christ meaneth that Princes are ordered by the sure commaundement of God Rule appoynted of God Whereby we gather that gouernement and rule sprang not vp rashelye or by the errour of men but by the will and appointment of God because hée would haue politticall order among men and gouernement by equitie and lawes For the which cause Paule calleth them Rebelles vnto God which resyst power because there is no power but the same is appoynted of God Rom. 13. i If any man obiect that other callinges also are of God and are allowed of him and yet for all that Husbandemen Neateheardes Shoomakers and suche lyke are not called Godes we aunswere that this is not general that whosoeuer are called of God to some kinde of lyfe shoulde be called Godes but Christ speaketh of Kinges whome God hath aduaunced to a hyer degrée that they might rule and excell To be shorte we knowe that magistrates are therefore Gods because God hath committed gouernement vnto them M. And Christ might haue sayde If so be he call Iudges and princes Goddes but it pleased him rather to saye If hee called them Goddes vnto whome the worde of God was spoken that hée might also noate the subiection of Iudges and Princes and might extoll the maiestie of GOD. For the worde of God in this place is taken for the commaundementes which GOD commaundeth and inioyneth them to obserue And the Scripture cannot be broken C That is to saye The doctrine of the Scripture is inuiolable insomuch that it neyther can nor ought to be dissolued and broken of any man This place ought to be well noated that the Scripture may haue his aucthoritye M. For the same is manye wayes defaced by wicked men and by the wisemen of this worlde when they eyther adde vnto the same straunge and forged doctrine or else corrupt the same by sinister and wrong exposytions drawing it into a contrarye scence But the Scripture cannot be broken or made frustrate And wherefore because it is giuen by deuine inspiration and leaneth not vppon humaine but vpon diuine aucthoritie 36. Saye yee of him whome the Father hath sanctified and sent into the worlde Thou blasphemest because I sayde I am the sonne of God Saye yee of him whome the Father C. There is a certaine sanctificatioÌ which belongeth to all the godly but Christ in this place chalengeth a far more excelent snactifycation namely for that he is one chosen out from amongst all others that in him the power of the Spirite and the maiestie of God maye appeare Ioh 6.27 Euen as hée himselfe sayeth that hée was sealed of the same Father M. Hée sayth not Whome the Father hath begotten béecause hée thought it better to signify vnto vs that he hath receyued the dispensation of mankinde and the state of a kingdome of hys heauenlye Father as hée is a man Wherevpon also hée added this And sent into the world The Father hath sent hys Sonne Iohn â i6 Esay 6i i Luk 4.18 not onely vnto you Israelites but into the worlde For so GOD loued the worlde that hée gaue his onelye begotten sonne So that this sanctifycation in other places is called annoyting And thys is properlye referred to the person of Christ Math 3 i6 as hée was manifested in the fleshe M. And concerning this sanctifycation the aperition of the Dooue testifyed which Iohn the Baptist sawe lighting vpon the heade of Christ when hée baptised him in Iordan Therefore the father hath sanctifyed the sonne by whome we also are sanctifyed by whome he giueth vnto vs the spirite of sanctifycation by reason wherof the Apostles in diuers places calleth the faithful seruauntes of Christ sanctified Thou blasphemest C. The Arians haue wrested this place to prooue that Christ by nature is not God But Christ doth not here dispute who he is in him selfe but what men ought to Iudge of him by his miracles being in humain fleshe For we can neuer apprehend his eternall diuinity except wee imbrace him as he is appoynted a redéemer
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
spirite sayth VVo vnto you when all men prayse you for so did their Fathers vnto the false Prophts The flesh sayth Hée is a wise man and lyke to come to promosion that wil séeke to please God and man The Spirite sayth Mat 6.24 Gal i i0 i Ioh 2 xv No man can serue two maysters And againe If so bee I shoulde please men I were not the seruaunt of Christe For if any man loue the worlde the loue of the Father is not in him To conclude The flesh sayth So many as haue preached the worde of truth vnto men haue bene horriblely punished and haue myserablelye perished Apoca i4 i3 But the Spirite sayth Blessed are the deade which dye in the Lorde for they rest from their labours Wherfore feare not them which can kill the bodye and cannot kill the soule but feare him which can cast boath bodye and soule into hell fyer 9. Iesus aunswered Are there not twelue hours of the day If any man walke in the daye hee stumbleth not because hee seeth the light of this worlde C. This place hath bene diuerselye expounded but this is the true sence and meaning of the same First of all the Lorde borroweth a similitude from the night and the daye For if any man walke in the darckenesse it is no meruayle if hée stumble slyppe and go out of the waye but the light of the sonne in the daye time shaweth the waye And the calling of God is like the daye light whych wyll not suffer vs to go out of the waye or to stumble Therefore whosoeuer obayeth the worde of GOD and taketh nothing in hande but at his commaundement hee shall haue God his guide and director and vpon truste hereof hée maye securely and without feare go on his way For whosoeuer walketh in his wayes shall haue his aungelles to attende vpon him and to kéepe him that hee dashe not his foote against the stoane Christ therfore bearing himself bolde vpon this defence boldely goeth forwarde into Iury not fearing to be stoaned because there is no daunger of erring where God taking vpon him the office of the Sonne doth illuminate our steppes and moderate our course B. This therefore is the scence and meaning of that which Christ sayth As there are twelue hours of the day in the which men may walke and doe theyr busynesse for hée whiche will walke or doe any thing in the night easyly stumbleth so haue I my daye which is ended by the houres thereof therefore in this daye I must finish all those thinges which my Father hath committed vnto mée This day now draweth towardes night and is almost at an ende the houre is at hande when I must go out of the worlde to my Father Wherefore how greatlye so euer the Iewes are my enymies I wyll finishe my workes whyle I haue day and for this cause I must go boath into Iury and also to Hierusalem and sette forth my Fathers glorye hée shall take charge of vs and defende vs. The lyke allegorye the Lorde vsed in the ninth Chapter going before C. By these wordes wée are taught that so often as a man will followe his owne counsayle and purpose without Goddes calling hys whole lyâe is nothing else but a wandering and straying course and they which seeme most wise in theyr owne conceytes when they aske not counsayle at the Lords mouth and haue not theyr actions guided by his spirite doe like blind men groape in the darcke R. If any man obiect Why doeth Christ then somtime flee Obiection yf so be his enemies ar able to do nothing within the appoynted and limmited time A. Euen as he plainly declared when he sayd to sertaine of the Pharise is which perswaded him to shonne the fury of Herod For he sayde to them Luk. i3 3i Go and tell that fox behould I cast out Deuels and heale the people to daye and to morrowe and the third day I shall be perfited Neuerthelesse I must walke to daye and to morrowe and the daye following Aunsvvere R. I aunswere Christ therefore fled because his office as yet was not fulfilled the which béeing ended he willingly deliuered him selfe into the hands of hys enemies And he fled to teach vs that we ought not to tempte God but to vse those Iust and Lawfull meanes which God hath set before vs vntil the race and course of our gospell be finished That whiche is spoken of the ministerye of the Gospell ought to be vnderstood of the whole life of euery man For this corporall lyfe is set and appoynted within his bounds and limittes as it is writen Short are the days of man thou hast the nomber of his months Iob. i4 5 thou hast appoynted his bondes which hee cannot passe For if so be our hears which are the smalest things are nombered in the sight of God how much more are the dayes and howers of our lyfe nombered before God Wherefore so long as a man walketh within the compasse of twelue howers of the daye in the time of his appoynted life and in his owne calling his life shall not be impaired by any perill C. And this knowledge is very necessary for vs for the faithful can scarse moue their foote to followe God who must goe before vs in our vocation but Sathan by and by casteth in our way a houndered stombling blockes and séeketh by al meanes to stop vs. But so soone as the Lorde by his bryght Light willeth vs to goe forward wee must goe on with good courage although we be beset with many deaths because he neuer commaundeth vs to go forwarde but he incourageth vs with his promise that we maye be assured whatsoeuer we take in hand at his commaundement shall haue good successe He is oure Chariot whiche carieth vs without wearinesse through all tedious waies vntill we come to the hauen of reste In fine we are taught that the eyes of the Lord are euer ouer them to kéepe and preserue them which are ready to fulfill his will and commaundement Againe hereby also wee gather that the whoale rase of that mans life is accursed of the Lord who neglecting his word followeth his owne fantasy and doeth what hee thinketh good in hys owne eyes Bv. Wherfore true fortitude of the mind springeth from the fayth in Christ by which carefull feare is driuen awaye and by the loue of piette is quight rooted out of our heartes C. And Christ here according to his wonted manner deuideth the daye into twelue houres For although the dayes in sommer and winter doe differ yet notwithstanding the daye hath alwayes twelue houres and the night as many M Christ vsed no curiosity in humaine matters but tooke all thinges in good parte which common vse mayntayned with impietye 11. These thinges said hee and after that hee saide vnto them oure friende Lazarus sleepeth but I go to awake him out of slepe B. By this allegory the Lorde gaue his Disciples to vnderstand that he woulde
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 oâ 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 staÌdeth 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 clâake 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 2â 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 coÌmeth 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
to so great obstinacy not by erroure and foolishnes but by brutish dogged mallice insomuch that they are not afeard to warre agaynst God R. For admit that Christ brake the Sabboth daye made hym selfe equall with God and hadde caused sedytyon what fault had Lazarus committed that he should dye Hee was raysed from death But is it a faulte to receiue a benifite M. What did Lazarus sauing that he béeing raysed out of the graue lyued to the glory of Christe his qickener This the high Priests thought suficient cause to put him to death What other thinge do they at this daye which do not onely séeke to extinguish the doctrine of Christ but also to kill those who by the same are raysed and quickned as it were from death 11. Because that for his sake manye of the Iewes went awaye and beleeued on Iesus Bv. Christ had wrought many myracls but neyther the restoaring of the half to his limmes nor the geuing of syght to the blind nor any other miracle made them so mad as did this For this was by nature more wonderful and done after many other And verely it was wonderfull to sée and heare a man which had bene deade fowre dayes to speake and walke Furthermore when he had geuen sighte to the blind man he séemed to haue broken the Sabboth but séeing they had here no such occation to complayne they are prouoked against him that was healed Moreouer the blind man was a beggar but as for Lazarus he was a man of welth the which may be gathered hereby for that many of the Iewes came out of the Cittie to comfort his sisters and because the miracle was done in the presence of many with admiration of all men Therefore many came to Christ to Bethanie M. And the high Priestes were not offended so much that many beléeued in Christ as they were that they went awaye for this vexed them for this going awaye was a cleane forsaking of the Phariseis For they whiche beléeued in Christ cast of their yoake At this day also the Bishoppes of Rome would easily be contented to suffer the doctrine of the Gospell if so be men by the same were not drawen vnto Christe but vnto them A. But no man is to be reckoned among the nomber of the Disciples of Christe which will not followe hys teacher For Christes shéepe heare his voyce and followe Therefore that we maye hould fast the doctrine of Christ we must reiecte the whoale doctrine of Antechrist and forsake his wicked ceremonies Ioh. i0 27 For what felloweshippe is there betwéene righteousenesse and vnrighteousenesse what communion betwéene light and darcknes what agréement with Christ and Belial Or what parte hath a faithfull man with an Infidell Or howe agreeth the temple of God with Images 2 Cor 6 4 C. Moreouer seeing Sathan wholy bendeth hym selfe to ouerthrowe the workes of God or at least to obscure them it is oure partes continually to thinke vpon them 12. On the nexte daye muche people that were com to the feast vvhen they hearde that Iesus shoulde come to Hierusalem Bv. The glory of the Lorde Christ increased more and more the Iewes his enemies fretting and fuming in the meane tyme at the same Concerning the exposition of the twoo nexte verses following reade our Commentary vppon the one and twentie Chapter of Mathew beginning at the fift and eyght verses 16. These thinges vnderstoode not his diciples at the firste but when Iesus vvas glorified then remembered they that suche thinges were wrighten of him and that suche thinges they had done vnto hym C. Euen as the séede doth not springe by and by after it is cast into the ground so the fruite of the works of God doth not strayght waye appeare The Apostles were the Ministers of God to fulfill the prophesye but what they did they vnderstoode not They harde the crye of the multitude and that no confused crye but such a crye as proclaimed Christ to be a King yet notwithstandinge they knewe not to what ende nor what it ment It was therefore vnto them a dumbe and vaine shewe vntil the Lord opened their eyes M. Here also we are taught to obaye the wordes of Christ although we vnderstand not by and by to what end they tende Then they remembered C. Here the cause of that grosse ignoraunce is noated which went before knowledge because they had not then the Scripture their guide and Scoolemaistris to directe their mindes to righte and pure consideration For we withoute we haue firste the worde of God are starcke blind neyther yet is it sufficient that the worde of God doth shyne vnto vs except the holy ghost doth illuminate our eyes This grace Christ gaue vnto his disciples after hys resurrection because as yet the ful tyme was not come in the which he shoulde powre forth the riches of his spirite in ample manner vntill he was receiued vp into heauenly glory And we béeing taught by this example let vs learne to Iudge of all thinges which pertaine vnto Christ by the Scripture and not after the scence of our owne fleshe Also let vs consider that this is a speciall grace of the spirite to be instructed by the same in continuaunce of tyme that we might not be without sence and vnderstanding when we call to minde the workes of God 17. The people that was with him when hee called Lazarus out of his graue and raysed hym from death bare recorde M. The Euangeliste cannot forgette the miracle of the raysing vp of Lrzarus C. Therefore he repeateth againe that which he had spoken before that a great many béeing mooued by the fame of the myracle went forth to mete Christ For therefore they went forth by heapes becaus euery where the rumor concerning the raysing vp of Lazarus was spred abroade These men therefore had Iuste cause to attribute the honour of Christe vnto the Sonne of Marye séeing they had such knoweledge of hys wonderfull power M. And thus we sée that the more the wicked desyer to haue the trueth buryed the more God doth open the mouthes of the Godly to the manifestation and setting forth of the same and geueth vnto them suche courage that they doe not onely speake that which they knowe to bée true but doe constantly mayntaine the same 19. The Phariseis therefore sayd among them selues perceiue ye how yee preuaile nothing behoulde al the whoal worlde goeth after him Bv. The more the glory of the Lorde encreased the more the anger wrath and fury of the enemies of Christe also was inflamed notwithstanding they are conuinced and ouerwhelmed with the huge heape of Christs gloriouse acts and by his euident preaching insomuch that as mad men and men wanting counsail they are constrained almost to dispayre for they crye with greate fury and outrage Perceiue ye howe ye preuaile nothing C. By which wordes they prouoke them selues to greater madnesse For it is a sertaine exprobration and reprehention of their negligence as if
but be heard of God so that they âende to the glory of his name 29. The people therefore that stoode by and hearde it sayde that it thoundered other sayde an Aungell spake to him C. This verily is wonderful that the people which stoode by should be amazsed at so manifest a miracle Som lyke deafe men Iudged that to be a confused sound which God spake plainly other some not so senceles and dull yet notwithstanding diminishing much the maiestie of the diuine voyce faine an Aungell to be the aucthoure of the same But the very same also is to be seene at thys daye among men For God speaketh playnly ynough in the Gospell and the force and power of the spirite sheweth it selfe which ought to shake both heauen and earth but the doctrine thereof is so could with many euen as though it came from a mortall man only to other some the word of God is stammering speache a barbarouse voyce and as it were a thonder But yet that voyce was not heard without profite For besyde the apostles there were some which did not interpret much amis But the Euaungeliste thought good to noat bréefely what is wont to be done generally in the world namely for that the greater parte hearing God to speake plainly and effectually heareth not Therefore that which the Euaungeliste attributeth heare to this multitude belongeth vnto the same but in parte only 30. Iesus aunswered and sayde This voyce came not beecause of mee but for your sakes M. The hearers thought that this voyce came to comfort hym He therefore expoundeth vnto them the cause of the same saying This voyce came not because of me C. But had Christ no néede of comfort and confirmation or had the Father lesse care for him than for vs Wee muste houlde this principle as Christ for our sake tooke vpon hym our fleshe euen so what good thing soeuer he receiued of the Father the same was bestowed for our sake Furthermore this also is true that the voyce came from heauen because of the people For he had no néede of any external myracle Also this is a secrete reprehension béecause the Iewes were as deaf as a stone to heare the voyce of God For seing God spake for their sakes their ingratitude is voyde of excuse seeing they apply not their eares to heare 31. Nowe is the Iudgement of this worlde nowe shall the Prince of this worlde be caste oute M. Christ in these wordes séemeth to expound the heauenly voyce which had sayd I haue both glorified it and will also glorifie it againe For what else is it to glorify the name of God in this worlde then to beate downe and ouerthrow the kingdome of Sathan the Prince of this worlde C. Therefore the Lord hauing ended the battaile already doth triumphe not only as the ouercommer of feare but also as the conqueror of death For notably he setteth forth the fruite of hys death which might haue bene to the disciples the cause of feare and trouble of minde This word Iudgement signifieth in some mens opinions reformation to othersome damnation But the first signification is best as that the world shal be reformed and restoared to hys lawful order For we knowe that without Christ there is nothing but confusion in this world And although Christ had begoone already to erect the kingdome of God yet notwithstanding his death was the true beginning of a princelye state in déede and the full reformation of the worlde Notwithstanding wee must noate that this reformation of the worlde could not be made before the kingdome of Sathan were abolished fleshe trodden vnder foote and whatsoeeuer else was against the righteousnes of God Finally it was necessary the mortification should go before the renuing of the world Wherefore Christ pronounceth that the Prince of this world must be caste forth because hereof commeth confusioÌ deformity that while Sathan vsurpeth tyranny Iniquitie doeth abounde Therefore Sathan béeing caste forthe the worlde is called from defection to bée subiecte to the gouernmente of God B. For in Iudgement matters are wonte to bée altered and reformed Luk. xi.xxi. In the worlde Sathan had quietly exercised his tyranny till a stronger than he came and spoyled him C. If any man demaunde howe Sathan was caste foorth in the death of Christ Question who dayly maintayneth warre against the flocke of Christ âunsvvere we aunswere that this eiection is not restrayned to any shorte tyme but that the notable effecte of the death of Christ is described whiche dayely appeareth A. Therefore we must dayly fight against the sondery assaultes of Sathan for hée séeketh lyke a roring Lyon continually whome hé maye deuowre notwithstanding wee must so fight that by Christ wée maye assure oure selues of the victory Sathan the Prince of this world by Rapine Psal 24 M And hée is called the Prince of this worlde not because hée is the Lawefull Prince of the same but by rapine by which hée hath made mankynde subiecte vnto him by synne Otherwyse the earth is the Lordes and all that therein is the compasse of the worlde and they that dwell therein 1. Cor. 4.4 Ephe. 2.2 The Apostle Paule calleth him the God of this worlde which worketh in the children of vnbeléefe by whome they are helde captiue to his will and pleasure M. For his kingdom is in the harts of the vnbeléeuing but by the power of Christ he is cast out of the harts of mortall men And nowe wée must take héede lest hée gette enteraunce againe into hys ould seate Christ and the Princes of this worlde cannot raygne together Christ béeing let in erpelleth Sathan and Sathan béeing receiued Ioh. 10.16 Christ departeth For there is no agréement betwéene Christ and Beliall 32. And if I were lift vp from the earth I will drawe all vnto mee In that oure sauioure speaketh here so generally that by his death he wil draw all men vnto him it is to be referred to the sonnes of God whiche are of the flocke Also hée vsed this generall speache because the church of God was to be gathered boath out of the Gentiles and also out of the Iewes 2 Cor. 6.16 according to this place There shal be one Shepheard and one Shepfoulde 33. This hee sayd signifying what death hee should dye There is no doubte therefore but that the scence and meaning of this place is that the Crosse shal be lyke vnto a Chariot by which he should carry all the faithfull with hym to his Father as if Christ should saye B. ye shall exalte me and set me in my true glory when yée lifte me vp vppon the Crosse Ye shall lifte vp my body from the earth that it maye dye with great Ignominy and so ye shall thinke not only to caste mée downe but also vtterly to destroye mée Of the which your purpose ye shall so faile that by the very same death yée shall exalt me in déede from the earth into the kingdome of
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 coÌsider 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 baniâââ oute of ãâã 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 coÌfesse 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
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 prinâly 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 repentaÌce that is to saye God neuer faileth those whom he hath chosen Notwithstanding this abideth firme that it beloÌgeth 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. âe 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
Therefore although he semed to speake vnto deafe men for a time yet notwithstanding afterwarde it appered that he did not spend his winde in vaine but that he sowed the sede in the grounde which was afterwarde to bring forthe frute And as Christ speaketh héere of his worde and of the fulfillinge of thinges euen so his death Resurrection and ascention into heauen do growe together with doctrine that they maye bringe forth Faithe in vs. A. Moreouer he speaketh here almoste the same which he did when he made mention of the treason of Iudas Nowe I tell you before it is come that when it is come to passe ye might beleeue that I am he Iohn 13.16 And in the sixtene chapter folowing But these thinges haue I spoken vnto you that when the time shall come ye maye remember that I toulde you By which wordes he sheweth a plaine Argument of his diuinitye to the confirmation of his disciples Faith 38 Hereafter will I not taulke manye wordes with you for the Prince of this worlde coÌmeth hath naught in mee Bv. Nowe in playne words he sheweth that be would die for the saluation and Redemption of mankinde For he shewing that death and bondes wayted for him saith Now shall my first ministerie ceasse by which I abased my selfe euen to the forme of a seruant For the hower of my passion is at hande By which saiing he minded to make his Disciples more attentiue and more deepely to printe his doctrine in their mindes For fulnes often times bringeth loathsomenesse and that is more earnestly desired which is harde to be gotten and that which tarieth but a while is moste set by Therefore he telleth them that he will shortly go from them to the ende they might be the more desierouse to heare his doctrine And although Christ should teach vs all our life time without ceassing yet notwithstanding this sentence might be applied to our vse also because seing the race of our life is but shorte we must vse occation A. lest we beinge blynded in our owne wickednes do contemne his voyce which talketh with vs at this daye For the Prince of this world C. Hée might simplely haue saide that he should dy and that nowe the hower of his death was at hande but he speaketh by circomstance to coÌfirme their mindes leste they being terrefied with so horrible and fearefull a kinde of death should falle awaye For to beleue in him being crucefied is nothing else but to seke life amonge the deade First of al he saith that this power shall be geuen to sathan then he addeth that he suffereth the same not be cause he was therevnto constrained but that he might obay his Father A. But why the Deuell is called the prince of this world we haue shewed in the twelueth chapter going before C. And by the name of worlde be comprehendeth all mankinde For there is but one redemer which deliuereth vs out of this horrible seruitude But seing this poonishment came by the sinne of the first man euen as dayly it encreasseth more and more through new sinnes let vs learne both to hate our selues and our sinnes also For we are so captiue vnder the Rule of Sathan that notwithstanding this seruitude which is voluntarie shall not excuse vs and make vs blamelesse Wée muste also noate thot the same is attributed here to the deuell which is done by wicked men For it is no vnwonted thinge to attribut that to the capitaine which was done by the whole armie of the Capitaine Sathan was the Captaine of Iudas and of the murdering Iewes who caused them to commit such horible wickednes C. Therefore when the wicked are caried by the motion of Sathan whatsoeuer they do is iustly saide to be his work M. Also this place teacheth what they ought to looke for of this world in the which the Deuell is Prince secondely how he vseth wicked men as his soldiers to persecute Godes electe And hath naught in me B. Sathan hath power ouer those that are subiect to sinne For he worketh in the children of disobedience Therefore seing the Lorde was pure from all sinne Sathan had no power at all in him C. Howbeit these wordes maye haue a farther meaninge For Christ speaketh not here of his purenes alone but also of his deuine power whiche was not subiecte vnto death For it was mete for the Disciples to knowe that hee was not obnoxius to infirmytye leste they should think to basely of his power But in this generall sentence that former sentence is concluded that in subduing death he was not bounde to Sathan Whervppon is gathered that he tooke vpon him our tourne when he submitted him selfe to death Bv. R. Othersome also noat here that Sathan had no power in Christ because the members and instrumentes of Sathan could not obtayne that whiche they desired For they purposed to destroye Christ and to blot out his name for euer but he when he hoong vpon the crosse and was euen in death shooke the earth and wrought suche wonders as beséemed the Sonne of God straight after he arose from death to lyfe and assended into heauen where he raigneth ouer the whole world Sathan had no power in Christ Therefore the power of sathan could preuaile nothing againste the Lorde of light and lyfe This is no small consolation to the faithfull For the Lorde Iesus hath ouer come for vs sin death and sathan Wherfore if sathan had no power in the head neither shall he haue any power in the members For the victory life and innocencye of Christ Iesus is ours by Faith Therefore yf at the hower of death the Prince of this world come vnto thée be not afrayde consider that he hath bente and vsed all his force againste the Sauiour and preuailed not but was ouerthrowne him selfe when he thought to haue gotten the victory The Lorde Iesus got the victory for thy sake and thou shalte ouercome in hym R. But if Sathan had no power ouer Christ why then did he preuail so muche that he brought him to the death of the Crosse For shortly after Christ died and that the most shamful death of al others euen the death of the Crosse Heare now the cause hereof in these words of our Sauiour following 31. But that the worlde may know that I loue the Father and as the Father gaue me a coÌmaundement euen so doe I ⪠Rise let vs goe hence But that the worlde might know B. That is to say Therefore I wyll geue place to the power of Sathan and delyuer my selfe into the handes of sinners that the world may know that I loue the Father C. We haue in this to noate that Gods decree here standeth in the hiest place lest we should think that christ was so caried to death by the violence of Sathan that some thing happened to him beside the purpose of God For it is God whiche hath ordayned his sonne to be the prepitiatory and which would
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 iudgemeÌts 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 meÌ 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
did not here plainly affirme that the holy Ghost hath no other office than to establishe the kingdome of the sonne of God and to ratefye and confirme that for euer which the Father hath geuen vnto him To what ende then pertayneth the doctryne of the spirite Math. 17 5 Not to drawe vs from the scoole of Christ but rather to establishe and confirme that voyce by which we are commaunded to hear him Otherwise he should diminishe the glory of Christ which sayeth Hee shall glorify mee c As if he should saye After the holye Ghost shal be reuealed ye shall preach the Gospell to the whoale world and ye shall tell foorth my most gloryous vyctorye ouer the worlde sinne death Sathan and hell the which shall tourn to my great glory M. Let them noate and consider this which bragge and boast of the instruction and reuelation of the holy Ghost in the Churche The worke of the holye Ghost is not to gloryfye our strength wisdome and merittes but Christ which cannot bee glorifyed but in our heartes mortefyed and voyde of our owne ryghteousnesse C. When Christ addeth that the holye Ghoste shall take of his he geueth vs to vnderstande that we receiue his spirite to this ende that we might enioye his benefits For what doth it profite vs Surely it bringeth to passe that we are washed with the bloud of Christ that sinne is abolished by his death in vs that our ould man is crucefyed that his resurrection is of power to bring vs to newnesse of lyfe and finally that wée be pertakers of all his benefits and graces Therefore the spirite geueth vs nothing which is not in Christe but taketh from Christe to geue vnto vs. The lyke also wee muste thinke of doctrine i. Cor. i 30. For he doth not illuminate vs to drawe vs any whit from Christ but to fulfill that which Christ speaketh namely how that Christ is made vnto vs wisedome For it openeth vnto vs those treasures which are hidden in Christ To be short the Spirite doth in ritch vs with no other treasures than with the ritches of Christ that in all thinges Christe may be gloryfyed 15. All thinges that the father hath are myne Therefore sayde I not vnto you that hee shall take of mine and shewe vnto you C. Because Christ had séemed to haue spoken arrogantly lest he myght seeme to deminishe the glory of the father in saying Because he shall receiue of mine he strayght waye maketh mencion of the Father and confesseth that he hath all that from the father which he geueth vnto vs by his spirit But when he sayth that al things which the Father hath are his he speaketh in the person of a mediatoure because they shoulde drawe and receiue from the fulnesse of the same He alwayes hath respect vnto vs and speaketh of his Ritches to inuite vs to enioye the same and among the benefites which by his hand wée receiue from the Father hée reckoneth vp the spirite M. Let vs consider therefore of what dignitye the sonne of GOD is If all thinges are his whiche belong vnto the Father then is he of equall wisedome power and dignitye with the Father Mat. 11.27 and Lorde of all Herevpon it commeth that the Apostle Paule sayeth All thinges are youres and you are Christes i. Cor. 3.21 and Christ is Goddes M. Howebeit Christ speaketh not so muche here of his secréete power as hée doeth of his office 16. After a while and yee shall not see me and againe after a while and ye shall see me for I go to the Father M. The tyme was euen at hande that the Disciples being depriued of the presence of Christ shoulde bée verye heauy and sorrowfull the which sorrowe strayte after the resurrection of Christ shoulde bée tourned into greate ioye By the promise of this euerlasting ioye to come hée comforteth their mindes againe with these wordes B. I therefore speake vnto you of the holye Ghost the comforter by whome hereafter ye must be taught all thinges because the tyme is verye short which I haue to tarrye with you in the fleshe For euen anon I shal be caryed to death but shortly after I shal be restored to you againe but after another manner that is to saye by the presence of my spirite C. Howebeit othersome expounde it thus Ye shall sée me when I am rysen againe from the dead but it shall bée but for a short tyme because strayte after I shal be receyued into heauen But by this consolation he doth rather mittigate the sorrowe which they might conceyue by his absence affyrming that the same shoulde not bée long and so he commendeth the grace of his spirite by which he shoulde be with them for euer And it ought not to séeme absurde that he affyrmeth him selfe to be séene when he dwelleth in his Disciples by his spyrite for although he bée not discerned with our eyes yet notwithstanding Faith beholdeth Christes presence his presence is felt and seene with the eyes of fayth It is true which the Apostle sayeth VVee knowe that so long as wee are at home in the bodye 2. Cor 5.6 wee are absent from the Lorde For wee walke by fayth not after outward apperance Therefore the grace of the spirite is a glasse for vs in the which Christ wyll be séene according to this saying of Paule Though wee haue knowne Christ after the fleshe 2. Cor. 5 6 nowe yet henceforth knowe wee him henceforth no more 17. Then saide some of his Disciples betvven them selues vvhat is this that hee saieth 18. vnto vs After a vvhile and ye shall not see me and again after a vvhile and ye shall see me and that I go to the Father M. The matter it selfe of the which the Lorde spake as it was rare and seldome hearde so was it obscure vnto the Disciples and not easye to bée conceyued R. For fleshe and blood is deaffe at the Preaching of the Crosse and vnderstandeth nothing that is spoken of the Crosse For howe oftentimes had hée toulde his Apostles that hée woulde goe vnto the Father and take possession of a newe kingdome Howe often had hée made mencion of his Passion Notwithstanding they doe not as yet vnderstande the same so blynde is our nature in the worde of God without the spirite of Christ Suche is the doctrine of Christ that it requireth not carnall hearers but spirituall bearers and this is the cause that so fewe doe truelye vnderstand the same Notwithstanding wée must noate that not all but some of the Apostles not vnderstanding the wordes of the Lorde spake thus among them selues for they were not al of like capascity and wisedome 19. Iesus perceiued that they would aske him and sayde vnto them Doe yee enquire among your selues of that I saide After a while and ye shal not see mee and againe after a whyle ye shall see me R. This is an example of gentlenesse and carefulnesse Of gentlenesse in
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
that euell Where hée sayeth that they haue ouercome who are as yet in the middest of the skyrmyshe But our condition differeth far from theyrs which fight vnder the standerdes of men For Mars to them is doubtfull and the successe of the battaile vncertaine but wee before wée encounter with the enemye are conquerours because our head Christ hath once ouercome the whole worlde for vs when he ouercame Satan the Prince of this world So that hée maye paraduenture afflicte the children of God but hee can neuer haue the victorye for that the cause belongeth to Gods kingdome By the name of the world in this place Christ reprehendeth all that is contrarye to the saluation of the Godlye in speciallye all corruptions the whiche Sathan abuseth to intrappe and beguile vs. B. Therefore the worlde is so ouercome by Christ that it maye onelye profite vs but not hurte vs yf so bée through Faith which is the victorye of the worlde wée cleaue faste vnto Christ to the end ⧠The .xvij. Chapter 1. These wordes spake Iesus and lyfte vp his eyes to heauen and sayde Father the houre is come glorifye thy sonne that thy sonne also maye glorifye thee R. HITHERTO from the thirtéen Chapter Christe hath taught that he was sent of the Father into this world and that hee woulde goe to the Father againe Beside this he confirmed with many comfortable consolalations all those that beléeue in him against the offence of the Crosse specially with the last comfortable precept in the Chapter going before Be of good cheere I haue ouercome the worlde For wherevnto soeuer thou haue respect whether it bée vnto corporall thinges or spirituall thinges the Crosse is alwaye obiected C. Wherefore the comming of the holye Ghost being promised by him he made them to haue better hope and also debated the matter at large concerning the glorye and excellencye of his kingdome R. And nowe he prayeth his Father fyrst that his Father would glorifye him seeing that the Ministerye of the Gospell was now fulfilled and the power of his glorifycation come Then he prayeth for his Apostles And last of all for all such as should beleeue through the Preaching of the Apostles M. Therfore Christ addeth a Prayer to that doctrine by the which he instructed and confirmed his Apostles and such a prayer as agreed with the present cause of the which he had spoken so largely This is a most excellent order and dilligentlye to bée obserued and noated not onelye of all the Ministers of Christ but also of the Faithfull that they turne from Doctrine to prayer For doctrine wyll be coulde except the same bée made effectuall by God Wherefore hee geueth an example to teachers not onelye to bée painefull in Preaching the worde but also by vsing prayer therewith to call for helpe from God that it woulde please him by his benediction to make the same fruitefull M. For whether thou teache or bée taught wée must not looke to receiue encrease and fruite by man but we must make our humble prayers vnto GOD who geueth boath to him that teacheth and to him that heareth increase and profite C. To bée short this prayer of Christ 1 Cor 3 7 was as it were a sealing of the former doctrine boath that it might bée fyrme in it selfe and also that the Disciples might geue credite therevnto and stedfastly beléeue it C. And in this Chapter Christ manifesteth his Priesthoode of whome it is written Thou art a Priest for euer after the order of Melchisedech Also Psal ii0 4 In the dayes of his fleshe hee offered vp prayers and supplications with strong crying and teares vnto God Heb. 5 2 which could saue him from death and he was hearde out of the feare M. Christ taught before nowe he prayeth Prayer preaching ioyned togither shortlye after he purposed to offer vp him selfe an acceptable sacrifice to God his Father C. And wheras Iohn sayth that Christ prayed lyfting vp hys eyes vnto heauen it was a token of greate feruencye in prayer For by thys Iesture he declared that hys minde and affection was rather in heauen than in earthe that leauing men he myght haue familliare talke wyth God Also he looked vppe to Heauen not because God is included ther who replenisheth the whole earth but because hys Maiestie there specially appeareth Ierem. 27. But concerning thys matter we haue spokeÌ more in the eleuenth Chapter goyng before begynning at the fourty and one verse Father the houre is come M. In that Christ prayed openly and in the heareyng of hys Disciples it was not done wythout cause He loueth sylence and secrete prayer Math. 6.6 as Christ him selfe not onely in wordes but also by his owne déede taught in goynge aparte when he woulde praye into the wildernesse Math. 14.23 or else into some solitarye place but that kinde of prayer which the Lord vsed here was not onelye done for prayers sake but also for consolation and instruction And thys maner of open praier did not onelye perfite the Disciples but hath also brought vnto vs great consolation and instruction C. Fyrste of all Christ prayeth that hys owne kingdome might be glorifyed that he againe might set foorth the glory of hys Father He sayeth the hower is come bycause althoughe he was manifested by miracles and by all maner of power to bée the Sonne of God yet notwythstanding as yet hys spirituall kingdome was obscure which shortlye after gloriouslye shined Also he sayeth that the hower was come not which man had appoynted but the hower which was decreede by God R. But some wyll saye what meaneth thys that Christe prayed beyng assured of hys glorification I aunswere that assuraunce is the principall cause of hys prayer For except thou be sure certayne to obtayne thou prayest in vayne Prayer if it be effectuall proceedeth from faith For effectuall prayer muste spring from fayth and fayth is dyrected to the fyrme and stable promyse of God Wherefore except fayth be annexed to the vndoubted promyse it cannot bee that thou shouldest obtayne Math. 6.12 Thus we praye daylye Forgiue vs our dettes as wee forgiue our detters when as Christ purchased vpon the Crosse remission of our dettes many yeares before C. Therefore thys prayer was not superfluous because Christ so dependeth vppon the wyll of God that notwythstandyng be knewe that he must pray for that which was promised vnto hym sertainelye to come to passe God vndoubtedly wyll bring that to passe which he hath decrede though the whole worlde doe gaynesaye and resiste the same but yet neuerthelesse it is our parte to craue that at hys handes by prayer which hée hath promised bycause thys is the vse of promyses to styrre vs vppe to praye M. Furthermore we must consider that he saith not God glorifye me but Father glorifye thy sonne Fyrst of all it expresseth a trust and prerogatiue of the Sonne towardes the Father then it putteth a difference betwene the
a familiar Apostle of Chryste That the Scripture might be fulfilled By this place a man shoulde gather amisse that the fall of Iudas shoulde rather be imputed to GOD than to him selfe bicause of the necessitie whiche was layde vppon hym by the Prophesie For the successe and sequell of matters oughte not therefore to be ascribed vnto Prophesies bicause the same is there foreshewed Neyther doo the Prophetes prophesie anye other thyng than the verye same whiche shoulde come to passe though they helde their peace Therefore wée muste not thynke the cause of any thing to be in them Most certayne it is that nothing happeneth but by the ordinaunce of GOD but the question is nowe onely concerning the Scripture whether their predictions and Prophesies bring any necessitie with them to men or no the whiche wée haue shewed alreadie to bee false Neyther was it the purpose of Christe to impute the cause of the destruction of Iudas vnto the Scripture but only to take away the occasion of offence whiche mighte trouble weake myndes And the reason why offence myghte be taken awaye was bicause the spirite of God had before testified that the same shoulde so come to passe For commonly at newe and vnwonted things we are muche afrayde This is a very necessarie admonition For how coÌmeth it to passe at thys day that the greater parte of men so easily fall at euery stumbling blocke but bicause they remember not the testimonies of Scripture A. But of what Scripture is this that Christe speaketh for he expresseth not the place no more than he dydde in the eyghtéenth verse of the thirteenth Chapter before B. Wée must note that as what soeuer is written of the afflictions of the Sainctes the same dothe belong to the Lorde the head of the Sainctes yea and is fulfilled in hym Euen so it followeth that what soeuer is written of the enemies of Christe shoulde not only agrée but also be fulfilled in the enemies of Christe Héerevppon the Apostle Peter sayth Let his habitation be deserte and no man be dvvelling therein Act. 1.20 And his Byshopricke let another take Psal 69.26 The whiche place he alleageth as spoken of Iudas The whiche Psalme and the hundred and nyne also doo specially intreate of the Lordes punishment and of his enemies notwithstanding the contentes of them were first fulfilled in Dauid as in the figure of Christe and in his enemies which were types of the enemies of Christe but yet figuratiuely and truely fulfilled at the last in the Lorde and in hys enemies Héerevppon it séemeth that the Lorde spake in this present place of those things which are written in the sixtie nine Psal concerning his enemies By this place also we are taught that the holy Scripture can not be frustrate euen as Christ taught in the tenth chapter gooing before And therefore those thinges contayned in the same whether they appertayne to the saluation of the Godly or to the destruction of the Reprobate are so certaynely to be beleeued that wée néede nothing to doubte but that they shall be saued to whome the same promiseth saluation and those destroyed to whome soeuer the same threatneth destruction 13. Nowe come I to thee these words speake I in the worlde that they mighte haue my Ioy fullfilled in them selues C. Here Christe sheweth that he dyd not therefore so earnestly pray vnto the Father for his disciples as though hee were carefull for theire state to come but rather to ease them of theire care and sorrow M. He spake these thinges in the hearing of his disciples not bycause of him selfe or his Father but for their sakes As if he shoulde say hitherto haue I kept them in the worlde but nowe I come vnto thee wherfore I nowe commende them vnto thy prouidence And I speake these thinges that they might reioyce in my name knowing in what fauour I am with thee C. He calleth it his ioy bycause he him selfe was the aucthor cause and pledge of the same For in vs there is nothing but terror feare vnquietnes and sorrow and in Christe alone peace and Ioy. A. And this verse agreeth with that where Christe speaketh vnto his disciples after thys manner These thinges haue I spoken vnto you that my Ioye might remayne in you Iohn 15.11 and that your ioy mighte befull Compare the exposition of bothe places together and thou shalte haue the true meanynge of Christe 14. I haue geuen them thy worde and the worlde hathe hated them bycause they are not of the worlde euen as I also am not of the worlde C. For another cause hee commendeth the disciples vnto the Father bycause for the hatred of the worldes sake they had néede of his helpe And with all he sheweth the cause of the hatred namely for that they imbrace the word of God which the worlde can not abyde R. As if he shuld saye I haue preached vnto them the Gospel which they in like manner shal set foorthe hereafter too the whole worlde and for the same shall suffer persecution of the worlde For they are not of the worlde that is to say they teach those things which are contrary to the worlde for they preach impietie to be there wher the world placeth righteousnes and that they make sinne which the world couÌteth Innocensy besyde al this they fashion not them selues after the maner of this world for they allowe of the will of God and dislike of those thinges which please the worlde C. Now we must note that cal it to minde which we hearde eueÌ now that the ende of this prayer was that the Ioye of Christe might be fullfilled in vs. Therefore so often as the fury and rage of this worlde is so kendled in against vs that we seeme to be nere vnto destructioÌ let vs holde before vs this targuet that God neuer forsaketh them which labor for the Gospell He saith that they are not of the worlde bycause all they are seperated from theÌ which are regenerate by the spirite of God God therefore will not suffer his sheepe to wander amoÌg wolues but he will shewe him selfe a sheepehard vnto them A. But coÌcerning these things we haue spoken more in the .15 Chapter going before and in the .9 verse of the same In lyke manner in what sence Christ is said not to be of this world read the .23 verse of the .8 chapter going before 15. I praye not that thou shoulde take them out of thys worlde but that thou keepe them from euill Christe dothe not teache hys father what he shoulde do vnto the Apostles ⪠and what not he speaketh these thinges bycause of the disciples whiche stode by for whom he prayed to the end they might knowe that this was the deuine custody that they might be preserued and kept in this euill and wicked worlde that they mighte not bee circumuented with the wickednes of the same C. Therfore Christ prouideth for their infirmitie to the ende he might temper
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 thaÌks 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 iudgemeÌt 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 haÌd thrust it into my side and be not faythlesse but beleeuing M. The Lorde dothe not tarrye vntill Thomas preuenteth him but eâââeth 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 woââde 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 notwithstaÌding 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 pronouÌceth 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 coÌmaunde 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 resurrectioÌ and of his diuine power and that so euidently that the disciples might not only vnderstaÌd the same but also might see with their eyes touch with their haÌds the Lord Iesus restored to life might beléeue that he was risen agayn froÌ 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 begotteÌ 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 coÌcludeth 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 narratioÌ 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 resurrectioÌ Wherin we haue to note the dilligence of Christ who sought to coÌfyrme 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 SacrameÌts 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 froÌ 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 haÌds 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
séemeth to be so ordered by gods dispositioÌ and appointment C. For god had suffered theÌ to labor weary them selues in vaine al the night to make the miracle more manifest For if they had taken any thing the power of Christ would not so quickly and so euidentlye haue appeared but laboring all the night in vain then sodenly inclosing a great multitude of fishes they haue iust occasion geuen them to acknowledge the grace of the lord Bv. By this place we are taught that all mans labour is in vaine except the lord prosper blesse his endeuour R. For so long as we labour wtout Christ we labour in vaine And this is the cause why they which oftentymes take most paynes are most poore For they sée not God in their labour God is not séene but by the word The father is not séene but by the sonne What then saith the sonne The father clotheth thée the father nourisheth thée Therfore if by faith thou begin to labour in this word of the sonne thou shalt truly see god in thy labour who will throughly blesse thée whatsoeuer thou takest in hand it shall prosper C. Also God doth oftentimes exercise the faithfull euen as he hath don the Apostles to commend vnto them his blessing If so be alwayes all thinges which they take in hand should haue good successe no man almost wold impute the fruit gain of his labour to the blessing of god euery one would boast of his owne labour kisse his owne hands but when sometyme they wearye theÌselues wtout profite if so be afterward any better fruit chaunce to come they are coÌstrained to acknowledge somwhat that is extraordinary Thus it coÌmeth to passe that they begin to attribute the prayse of prosperous successe vnto the grace of God 4 But when the morning was come Iesus stood on the shore neuerthelesse the disciples knewe not that it was Iesus Iesus saith vnto them children haue ye any meate c. Bv. The disciples knew not christ either that they were far froÌ the shore or else bicause their eyes wer held as wer the eies of those disciples which were going to Emaus M. But Christ most frendly calleth vnto theÌ saying Children haue ye any meate By this voyce is set forth that fatherly affectioÌ which Christ beareth toward al those which will be his disciples M. Christ demaundeth this question as a marchaunte come thither to buy fyshe And when hée asketh them if they haue any meate hée meaneth fish But the disciples supposing that he had bene some other man which came to the lake to buy fyshe answered him that they had nothing 6. And he saith vnto theÌ cast out the net on the ryght syde of the ship and ye shall finde c. C. Christ commaundeth not as by the right and authoritie of a Master but geueth frendly aduice as one of the people M. And by this admonition hee prepareth away for the miracle For it was necessary that they shuld haue this watch word before that they might afterward know wherunto they might referre this sodayne and vnloked for multitude of fishes And wheras Christ did not make the fyshes of their owne accord to leape into the disciples Ship but be rather would haue them to be taken by the inclosier of their net By this image we are taught that the gospell is néedfull to be preached euen among the elect by the ministrie of the Apostles that they may be saued C. The disciples not knowing what to do and being without hope of fruite easilye yelded to the counsayle of him whome they tooke to be a straunger If so bee any man had geuen them suche counsayle at the fyrst pitch they would not haue bene so ready to obaye The which is therfore spoken least any man should maruayle that they were so obedient séeing they were so far spente with labour Therefore bicause they had taken nothing they obeyed the worde of the Lord though vnknowne vnto them if peraduenture they might at the last take some fish to carry home with them C. Howbeit this is no commen example of sufferaunce and patience that they continue their labour after the day lighte which they had spent without profite all that might And verely if so be we submit our selues to the blessing of him we must patiently wayte for the same For ther is nothing more vnméete than bi andby to pull back our hand from our labour if it appere not profytable The nakednes of Peter testifieth that the Apostles had laboured very sore and yet notwithstanding they let not to cast in their net a freshe that they might omit no occasioÌ Notwithstanding in that they obeyed the commaundement of Christ it cannot be ascribed vnto faith For they heard him as a straunger Now if so be at any tyme our vocation séemeth yrkesome bicause our labour and trauayle is without fruite yet notwithstanding when the Lord exhorteth vs to go forewarde let vs be of good chéere we shall haue at the last good successe in due tyme. 7. Then sayd the disciple whom Iesus loued it is the lord When Symon Peter heard that it was the lord he gyrt hys coate vnto hym for he was naked and sprang into the sea M. This disciple beloued of Iesus was Iohn who wrote these thinges Hée was the fyrst which knew the Lord by the inclosing of the wonderfull companye of fyshes of whom he enformed Peter also R. Therfore it appereth for what cause they had taken nothing all the night long and afterwards drew a great multitude of fishes into the Ship namely for no other cause than that they might thereby the more plainly know the Lord euen as oftentimes our praiers séeme to be vaine if so be anye thing contrary vnto our desyre happen And with this purpose the Lord doth work contrary to our prayers that he may afterward more fully grauÌt vs the petitions of our hearts may be more largely glorifyed in vs. Moreouer the Euangelist by his example teacheth that when we haue good successe contrary to our expectation wee must lift vp our myndes vnto the Lord bicause we ought biandby to remember that this benefyte procéeded from his grace which is the author of all goodnes This godly knowledge of the deuine grace which Iohn had in his mynde brought him to the knowledge of Christ also For he knew not Christ with his bodely eyes but bicause he was perswaded that this aboundance of fysh was geuen vnto them of God hee gathereth that it was Christ which directed theyr handes And spraÌg into the sea As faith was fyrst in Iohn so Peter biandby excelleth him in feruencie of the spirit when setting all feare of perill asyde hée casteth him self into the lake R. For Christ being knowne no daunger is feared C. NotwithstaÌding it is vncertaine whether he did walke vpon the sea or swim to the shore Let it suffyce vs to know this that he leauing the ship tooke his way not rashlye
inioyned to beare As if he should say It maketh no matter vnto thée neither hast thou any thing to doo to demaunde what shall become of thy fellow leaue this to my wil only consider of thy selfe and prepare thy selfe to follow whither soeuer thou art called R. Haue regard to thine own calling and not to an other mans I will haue a regarde to others my selfe If he abide and suffer no cruell death he abideth to me Bv. Yea if it be my will that he shal not dye but to abide in the state he is in now vntil I come to iudgement and that the same should be good for him what hast thou to doo with it I will haue thée nor no man else curiously to search out Gods counsayles or to discusse other mens callings Iohn is mine and I will vse him at my pleasure Therfore that which I sayd euen now I say agayne Luke 9.62 No man putting his hande to theÌ Plough and looking backe is meete for the kingdome of God R. I would to God that this sentence were imprinted in all mens mindes that euery one mighte learne to haue his duty in remembrance For what art thou sayth the Apostle which iudgest another mans seruant Rom. 14.4 To his owne master he standeth or falleth M. Notwithstanding we must here distinguish betweene that care which procedeth of curiosity Care procedeth of loue and of curiositie that which procedeth of loue C. For all care for our brethren is not superfluous if it obserue a meane then is it not curiositie but a good care M. This is curiositie to searche and séeke how long this or that man shall liue and whether he shall be riche or poore the which many do by curious artes rather then attending and regarding Christian charitie Let vs say If so be GOD wyll haue this Prince or that Tyrant to rayne vntill the ende of the world what is it to vs Let vs follow Christ our Captayn C. To be short let euery one of vs haue respecte vnto our neighboures to see if wee can draw them vnto Christ rather than by their offences to do euel our selues Vntil I come Math. 25.31 Act. 1.11 M. Therfore he geueth vs to vnderstand that he wil come agayne into this world the which also in other places is more playnly affirmed 23. Then went this saying abroade among the brethren that the same disciple should not dye c. C. The Euangelist declareth that an error sprong vp among the disciples by mistaking the wordes of Christ that Iohn shuld neuer dye M. The Euangelist therfore thought good to interprete truly the words of Christ not vnderstood but rashly taken least when he him self wer dead any note of vntruth might with offence be ascribed vnto the wordes of the Lord. Among the brethren C. He meaneth these Apostles which wer present at that saying not that the name of brethren appertayneeh to them alone Bv. For all Christians were called brethren But bicause they were the sanctifyed fyrst fruites of vnitie It may also be that others besyde the eleuen which wer preseÌt are noted Bv. Hereby we gather how apte and ready men are to erre For if so be those men which were as it were the fyrst pillers of the Church stombled at such a strawe what will we do which haue such great stombling blockes layd in our way C. Howbeit it is lyke that this error continued no longer among them than vntill they were replenished by the holy ghost Bv. Error springeth of diuers causes Error springeth of diuerse causes but specially of these two that is to say eyther of our affection which iudgeth not rightly of the eternall maiestie of god or else by some small wresting of the word of god Of wrong affection toward Iesus thus the disciples gathered Iesus loueth Iohn therefore Iohn shall not dye For those whom humaine affection loueth it wisheth to liue for euer To the wresting of the word of Christ this appertayned bicause they absolutely pronounced that Iohn should abyde in his present state vntill Christ came againe whereas he spake conditionally If I will haue him tary till I come what is that to thee C. Thus verye profytably Christ teacheth vs to our edification and that also very plainly but we by our corrupt and wicked imaginations do obscure darken the light Christ would not pronounce any thing certayne concerning Iohn but only approue that he had full power of life and death So that of it selfe it was a simple and profytable doctrine but the disciples deuise and imagine more than was spoken Wherfore that we may be safe from the same perill let vs learne soberlye to conceyue that which is spoken out of the worde of God M. Also by the present care of the Euangelist we are taught how circumspect we ought to be in reading the wordes of Christ the which one letter being added or taken away or chaunged may bee so peruerted that they will not testefye a truth but a lye and will serue to mayntayne contentions specially seeing it is a very hard matter to take away quite out of mens mindes an error once conceyued if so be it haue anye shewe of authoritie from Christ The which happened in this cause concerning the death of Iohn For such is the wickednes of mans nature that it rusheth headlong into all vanitie WherupoÌ it coÌmeth to passe that this error also of the which the Euangelist hath warned vs to take héed is yet in the world For ther want not some which deny that he is dead M. but haue fayned that wheÌ he had commaunded his sepulcher to be digged and was put into the same the next day after it was found emptie Iohn being caried aliue corporallye into paradise to Enoch and Elias who shall come at the latter day to warre agaynst Antechrist C. Wherfore wée see that ther is no ende of erring except wee simply imbrace that which the Lorde hath deliuered reiect all other Imaginations comments and surmises Bv. These thinges teache vs not to trust to much to our owne wisedome lest we lightly necligently handel the Scriptures but rather let vs reede them in the feare of God and with often prayers knowing that we are ful of error darknes but do receiue the true perfecte illumination from aboue 24. The same discyple is he whiche testefieth of these thyngs wrote these things and we knowe that hys testymonye is true Bv. This is the conclusion appendix of this deuine history by which Sainct Iohn happely knitteth vp the woorke C. And bicause hytherto he hath made mention of him selfe vnder the third perso he now expresseth that hee is euen the very same to the ende he being an eye witnes and one that speaketh by experience mighte bring more weighte aucthoritie to his worde Bv. There is great modestie to be followed in his wordes For he neyther speaketh nor writeth any thing of him self arrogantly or boldly He
thinges which pleased him or else that hée sayde that for so much as hée alwayes dyd those thinges whiche pleased his Father it might certaynelye bée gathered that hée was with him and that he left him not alone Bothe these constructions are true for the Father leaueth not those alone which doe alwayes those thinges which please him and hereby wée maye haue an assured iudgement that God is with vs if so bée we continuallye doe those thinges which please him C. Wherefore if we desyre to haue experience of the same presence of God wée must confourme our selues wholly vnto his wyll and gouernment For if so bée our sence and reason haue any rule at all because the blessing of GOD shal be wanting all our studies and labours shall haue euyll successe And if so be we séeme to haue good successe for a tyme yet notwithstanding the ende at the leangth shal be starke naught M. Many boast of the presence of the grace of GOD and thereby go about to iustifye all kynd of errours because the presence of the holye Ghoste is in the Churche whiche wyll not suffer the same to erre But howe much better were it hereby to proue the presence of the holye Ghoste namelye by theyr Godly and vertuous lyfe in the Churche C. Furthermore when Christ sayth that hée is not left alone he doeth after a sort complaine of the vnbeléefe of his countreye menne amongst whome hée founde almost noane which woulde bée his Disciples Notwithstanding hée sheweth that hée accounteth this one thing sufficient for him that hée hath God his reuenger So wée at this daye ought to bée of good courage and not to fainte because the faythfull are fewe in number For although the whole worlde withstande our Doctrine yet notwithstanding we are not alone Hereby also appeareth howe foolishe the boasting of the Papistes is who setting God asyde boast of their multitude Papistes boast of multitude A. As though the inuinsible and euerlasting trueth of GOD ⪠might bée oppressed by the contempt and multitude of men Therefore it is muche better to heare the voyce of Christ with his lytle slocke and to followe him than to imbrace the doctrine of Antichrist with the greatest part of the world 30. As hee spake these wordes many beleeued on him Bv. Christ hytherto taught moste plainelye both that his Doctrine was deuine sure and infallible and also that hée was the Sonne of GOD the lyght and sauiour of the worlde sent of the Father to illuminate iustifye and saue all them which beléeue in him And this playne and effectuall doctrine of the Lorde wanted not her fruite in the Churche For although the greatest parte of the people and the whole flocke of the Pharisees withstoode the Lorde yet notwithstanding many of all sortes of men beleeued on him The which verylye is the ende of all these thinges whiche hytherto haue béene disputed of namelye that wée also might beléeue in Christ Iesus the true sonne of the lyuing God the Messias the lyfe and lyght of the whole worlde C. Therefore when all hope is past there aryseth some fruite among so many lettes B. For there are Bées neuer wanting which sucke hony out of the flowers of Gods worde howesoeuer the Spiders drawe poyson out of the same M. Let vs learne therefore how that open contencion with the Aduersaryes coÌcerning Religion wanteth not fruite if so bée rayling and taunting bée shunned and all thinges dyrected and disposed to the setting foorth of the trueth and to this example of Christ For although the mindes of the obstinate aduersaries receyue no profit who séeke not to know what is true and what false but onelye hunt after theyr owne priuate honour and gayne yet notwithstanding great profite may redoune to those which are sincere and indyfferent hearers of the controuersye Wee haue had experience of these thinges in our tyme in many places Wherevppon our Aduersaryes when suche disputacions should bée concerning Religion cause them to bée holden in secréete without any publyke auditory taking diligent heede least any of the common sorte of people shoulde heare any thing of the same As therefore they are not to bée commended or allowed which with impudent reproches and rayling more lyker players than Diuines doe not beutifye the cause of Christ but defourme it doe not manifest it but obscure it doe not commende it but make the same more odious euen so theyr mallice is to bee detested whiche eyther altogeather denye serious sober Godlye and moderate inquisition and discussing publikelye to bée had concerning the controuersies of our Religion or else do so limmite and bounde them that they serue nothing to the knowledge of the trueth leaste by any meanes the myserable Church might bée holpen C. Moreouer the Euangelist here improperlye speaketh of Fayth which was onelye a certayne preparacion to Fayth for hée commendeth them no farther than that they were proane and ready to receyue the Doctrine of Christ to whiche also appertayneth the next admonicion 31. Then sayde Iesus to the Iewes which beleeued on him Yf ye continewe in my woorde then are yee my verye Disciples Then saide Jesus Bv. Our Lorde and sauiour leauing the wicked Raylers and gently turning to those that beléeued taught them verye notablye what was néedefull and what they should doe M. This example speciallye pertayneth to the ministers of the worde that they also might séeke with all theyr power diligently to teach and to confyrme in the Faythe of the Gospell of Christ those whome they knowe to bée newly come to the doctrine of the Gospell In this businesse the Apostle dilligently applyed hym selfe as a thing most necessarye to be done calling it wateringe taking a similitude of young plantes which are often tims sette in the ground in vayne yf so be the dilligence of wateryng be not adioyned therevnto If ye continue in my worde B. It is likely that there were Ipocrites as most commonly it is séene among those whom the Lorde Iudged to he beléeuers Therefore to noate these and to confirme those which had truelye beléeued the Lord sayde If ye continue in my worde then are ye my very Disciples As if he should saye ye haue nowe hearde the worde and beleued if therefore ye perceuere in the fayth of this word and suffer not your selues to bee remoued from the faith eyther by the power of this worlde or by the offence of my crosse I will acknowledge you for my true dicsiples for they are not true Disciples which one while beleeue and within a litle while after when some offence or persecution aryseth go awaye Perseueraunce C. Here therefore firste of all Christe teacheth that it is not sufficient if so bee a man begine well except he procéede and perseuere vnto the ende And for this cause he exhorteth those which haue tasted of his doctrine to the perseueraunce of fayth when he pronounseth those to be his very Disciples whiche take déepe roote in
his worde and abide in the same R. For he which abideth to the ende the same shal be safe Mat. 10.22 C. Therefore by this noate he putteth a difference béetwéene hipocrites and his true disciples because they which haue falsely boasted of fayth do by and by faint in the midest of theyr race but the faithfull constantly goe foreward to the goale Therfore we must endeuour our selues to bée constaunt that we may be counted the true Disciples of Christ R. To this effect partayneth the parrable of the seede which Christ propoundeth in another place where the sundrye and dyuers condicions of such as receyue the Gospell is manifestly declared Mat. 13.3 M. But by this notable exhortacion Three thinges to be noted thrée thinges necessary to be knowen are signifyed The fyrst is whereof Fayth in Christ doeth come The seconde is what we must beleue concerning Christ the thyrd is in what fayth in Christ is to bée continued and confyrmed If sayth he yee abyde in my worde Therefore they had alreadye ioyned them selues to his word so sone as they beganne to beléeue they conceyued fayth by the hearing of the worde of the Lord as the Euangelist also taught when hée sayde Rom. 10.17 As hee spake these thinges many beleeued on him So the Apostle sayth that fayth commeth by hearing and hearing by the worde of God Secondly if so bée fayth commeth by hearing of the worde of the Lord and if it bée our part to abyde in the same and that we ought not to beléeue any other thing than the verye same which is set before vs by the worde whereby we conceyue Faith and in beleeuing the whiche wée abyde howe foolishe are they which at this daye saye they knowe not what they ought to beléeue and what not If so be they were abyding in the word of the Lorde they should knowe what to beléeue But because they haue already applyed their eares and mind to humane doctrine it commeth to passe that they being ignoraunt of Gods truth are caryed about with euery winde of doctrine the which the Apostle forbiddeth Thirdlye this also is manifest Eph. 4.14 in what Christian fayth ought to bée maintayned and confirmed when he sayeth If ye abyde in my worde So that wée must abyde in that from whiche we haue conceyued our fayth Wée are begotten by the worde of truth through fayth and by the same wée are strengthned and confirmed So the Apostle sayeth that some are ordained teachers Euangelistes Iam. 1.18 i. Pe 1.23 and Shéepheards that not onely wee might come to the vnitye of Fayth but might also bée confyrmed in the same Ephe. 2.13 and may growe vnto a perfecte man Wherevppon it followeth that they which abyde not in the word of Christ but are caryed about with sundry strange doctrines dispersed by offences and are quite drawne awaye from the trueth by the Crosse by threatninges and persecutions are not the true Disciples of Christ Iesus Concerning these Saint Iohn sayeth They went from vs 1. Ioh. 2.19 but they were not of vs. It is great glorye to bée a Disciple of Christ whiche is the Sonne of the lyuing God Some doe boaste that they haue béene the Disciples of Socrates of PythagoraÌs and of Aristotle but these were menne and erred them selues and led others also into errour But Christ is the trueth and the lyght of the worlde whosoeuer followeth him walketh not in darkenesse but shall haue the lyght of life M. Wherefore they which obiect vnto vs the loue of Christ toward his Church as to his Spouse and doe thereby gather that it can not bee that hée shoulde forsake the same and suffer the same to fall into errour and doe also pretend that auncient Fayth of the Church of Rome and of the Apostolicall doctrine Rom. 1.8 of the which Paule maketh mencion replenished at this daye withall supersticions errours and false worshippinges and Ecclesiasticall tyranny doe reason as if it were sufficient to the retayning of the trueth that Christ abydeth all one for euer and is not chaunged and because the Church of Rome long agoe receyued the Apostolicall Fayth and requireth not of the Faythfull that they also should abyde in Christe and in his worde when as the Apostle him selfe sayth that there should come a defection and Apostacy in the Church 2. The. 2.3 But rather let them proue vnto vs that the Church of Rome hath constantlye aboade vnto this daye in the worde of the Lorde and in the Doctrine of the Apostles 32. And ye shall knowe the trueth and the trueth shal make you free Bv. But how dyd they beléeue when as yet they knewe not the trueth Question Verylye Fayth leaneth to the trueth and apprehendeth the same therefore they are not ignoraunt of the trueth which beléeue I aunswere C. Hée sayeth that they shall knowe the trueth Aunsvvere whiche come to any knowledge of the same As yet they were verye rude and scarce entered to whome Christ here speaketh therefore it is no maruaile if so bée he promise vnto them more large vnderstanding of his doctrine but it is a generall sentence Bv. For the knoledge of Christians hath degrées and steppes and the knowledge of the trueth increaseth in processe of tyme as maye bée gathered by many other places of scripture C. Wherefore howe greatlye soeuer any of vs haue profited in the Gospell wée must styll procéede and goe foreward daylye And Christe vouchsafeth to geue this rewarde vnto the constancye of his Disciples that hee maketh him selfe more famillyarlye knowne vnto them For hée it is which ingraueth his word into our heartes by his holye spyrite he it is which daylye dryueth awaye the clowdes of darknesse out of our mindes whiche obscure the brightnesse of the Gospell Therefore to the ende the trueth may appeare vnto vs at the full we must seriouslye and constantly cleaue vnto the same M. Let vs also noate to whome the trueth is here promised not to all but onely to the true Disciples of Christ and they are the electe which are geuen to Christ of God the Father concerning whome reade the seuen and thirtye verse of the sixt Chapter going before The Reprobate therefore haue no hope to knowe and vnderstande the trueth although they beare the name of Christ and are vnder the profession of his faith and are learned and wyse according to this worlde The secreate of the Lord is reuealed to them that feare him The Apostle sayeth that this trueth is the misterye of GOD in Christe Iesus Psa 25.14 the whiche is hydden from this worlde Ro. 16.25 that is to saye from the wisedome reason and vnderstanding of all fleshe And for this cause it can not bée that any other should loke for this knowledge of the truth than they which are the true and vnfained disciples of Christ the which knowledge is gotten no otherwyse than by the reuelacion of Iesus Christ in
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 coÌmaundeth 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 â 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 resurrectioÌ 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 vnderstaÌd 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
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 NotwithstaÌding 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 Maâ 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 theÌ 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