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 EuaÌ„gelist 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 â—cts 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
honour notable men which are indewed with godlinesse with other rare giftes but they must bée honoured no farther than that God him selfe maye haue the preheminence glorye that Christ with his gospel may shine most clerely For to him the whole glory of the world must giue place B. We must also note that although the Samaritanes were Straungers yet notwithstanding afterward when the Iewes prospered they boasted that they sprang of Ioseph Ioseph last chap. of the 9. booke of the Antiquities of the Ievves as Iosephus testifieth Herevpon this woman called Iacob her Father C. Euen so at this day the Papistes being Basterdes and an Adulterous séede verye arrogantly bragge and boast of the Fathers exalt them selues aboue the lawfull sonnes of God For although the Samaritanes sprang of Iacob according to the fleshe yet notwithstanding because they dyd degenerate and swarue from true Godlinesse this was a preposterous bragging Now they being the ofspring of the people of Cuthah so called of the Ryuer Cuthah C. or at the least wise 4. King 17 24. gathered from among other prophane Nations yet notwithstanding let not to bragge falselye of the name of the holye Patriarche but without any profite Euen so it must necessarily happen vnto all those which ioye amisse in the light of men as to bée depriued of the light of God and to haue no society with the holy Fathers whose title they haue abused 13. Iesus aunswered and sayde vnto her whosoeuer drincketh of this Water Shall thyrst againe M. Againe the Lord aunswereth not vnto all the wordes of the woman but rather to that which appertaineth to the purpose that because shée had so greatlye exalted this Well as though there could no better water be geuen For this cause he expoundeth his former sentence concerning the water C. And although he seeth that he profiteth litle and that his Doctrine is made but a Iest yet notwithstanding he goeth foreward more plainelye to expounde that which he had spoken R. to the ende he might the more styrre vp the woman to séeke that water of lyfe For hée putteth a difference betweene the vse of both Waters as that the one belongeth to the bodye for a tyme and that the other perpetuallye serueth for the refreshing of the Soule For as the bodye is subiect to corruption so the Preseruatiues belonging to the same must néedes bée temporall and transitory but that which quickneth the soule must néedes bée euerlasting 14. But whosoeuer drinketh of the Water that I shal geue him shall neuer be more a thyrste but the water that I shall geue him shall be in him a well of water springing vppe into euerlasting life R. The maner of Drinking of this water is by fayth Therefore euerye one which Drinketh of this water that is to saye euerye one that beléeueth in mée and receyueth of me the promised spirite shall neuer Thyrste but there shall be in him a Well of water springing into euerlasting life This is the verye same which he sayeth in another place Ioh. 7.39 Hee which beleeueth in me shall haue flowing out of his bellye ryuers of water of lyfe This also hée spake of the Spirite which all the beléeuers in him should receyue For hée which hath receyued the holye Ghost by fayth he hath a veyne or spring flowing from sinne to righteousnesse from damnation to Saluation from death to lyfe and from earth to Heauen B. It is most certayne therefore that this Water is the holy Ghost Wherefore if he that hath once Dronke of this Spiryte can neuer Thyrst agayne it is manifest that hée which hath once this Spiryte that is to saye to whome it is once geuen to beleeue shall neuer fall from the grace of GOD. Therefore Paul gloryeth that nothing from aboue neyther from beneathe Rom. 8.35 can remoue him from the loue of GOD which is in Christ Iesu C. Moreouer it is not repugnaunt nor disagréeing with the wordes of Christ that the faithfull euen to the ende of theyr lyfe haue a feruent desyre to haue more plentye of grace For his meaning is not that we shall drinke our fyll the first daye that hée geueth vnto vs his holye Spirite but that hée onelye séeketh to geue vs to vnderstande that the holy Ghost is a Spring flowing perpetuallye and so He which once receyueth the spirite of God by faith is sealed to eternal life that there is daunger lest they should wyther awaye whiche are renewed by Spirituall grace Therefore although wée Thyrst all our lyfe tyme yet notwithstanding it is certaine that wée haue not receyued this Spirite for one daye or for a short time but that the same flowing perpetuallye shoulde neuer forsake vs. Thus the faithfull Thyrst during all the tyme of their mortall lyfe and that feruentlye and yet notwithstanding all that tyme they are full of liuely Licour because howe litle grace soeuer they haue receyued the same doeth daylye moysten them that they can neuer be quite drye Wherefore this fulnesse is not opposed or set against desyre but only against drinesse The which thing in the words folowing as yet he doeth more plainelye expresse There shall sayeth hee bée a Well of water flowing into eternal life for here is a continuall watering noted which in this mortall and transitory life fostereth and increaseth in them heauenlye eternitye B. For as he can neuer wyther away by drouth which hath a spring continuallye flowing in his Bowelles euen so he must néedes be ful of all goodnesse and grace and must alwaies and in all thinges haue present consolation in whome the Spirite of the Lorde the Spirite of Gods children doeth dwell C. Therefore the grace of Christ doth not flowe in vs for a short time but doth continually powre out it selfe vntyll wée come to the blessed state of Immortalytye 15. The Woman sayeth vnto him Syr geue mee of that Water that I thyrst not neyther come hyther to drawe B. This Woman séemeth to bée but a pratler and talker how soeuer shée was elected to eternall life and had the séede of God For there is no doubt but that shee knewe well inoughe that Christ spake of Spirituall water but because shee contemneth him shée maketh no account of all his promises For there is no way to teache so long as hée which speaketh is of no aucthoritye with vs. The Woman therefore verye ouerthwartly replyeth against Christ B. and speaketh these thinges Ironicè that is to saye in a contrarye sence as if shée should saye thou braggest much but I sée nothing if thou canst doe as thou sayest doe it in déede M. Therefore by this example we sée that the elect sometimes so long as they are in darkenesse without the knowledge of Christ doe deride the doctrine of the Spirite as rydiculous and foolishe Wherefore wée must take héede that wée doe not by and by condemne euerye one whome we sée to bée deriders of the Doctrine of Christ
once about the the beginning of his Embassage and againe when he was redie to go out of the world to his father M. So soone therfore as he was entred into the Citye hée vewed the Temple Let this be the chéefe care of all men not onely of Bishops but also of al Magistrates that the kingdom and worship of God be sought for A. Concerning the prophanacion of the Temple and the couetousnesse of the Priestes reade the one and twentye of Mathewe 15. And when hee had made as it were a scourge of small cords he droue them all out of the Temple with the Shepe and Oxen and powred out the changers money and ouerthrew the tables Christ by and by goeth about to purge the Temple plainely affirming that the Temple of the Lorde is not a place of Marchandize Notwithstanding it may bée demaunded why hée began not first with doctrine for this séemeth to bée a troublesome and preposterous waye to correcte vice with violence before the same were assayed to bée remedyed by Doctrine But Christ had respecte to another matter For because the time was nowe at hande in the which hée shoulde openly discharge the office inioyned to him of the father he woulde after a sorte take possession of the Temple and plainelye declare his Diuine aucthoritye And to the ende all men might bée attentiue vnto his Doctrine it was méete that theyr sluggishe mindes shoulde bée wakened with a newe and vnwonted déede The Temple was now a place of heauenlye Doctrine When he went about to restore the puritye of Doctrine it was méete that he shoulde shewe him selfe to bée Lorde of the Temple Moreouer he coulde not bring any otherwise the Sacrifices and exercises of Godlynesse to theyr spirituall ende than in taking awaye the abuse Therefore this thing which hée did was a certaine beginning of that reformacion for the which hée was sent of the Father M. They which teache that externall euilles are not to bee taken awaye which are in the Churche except they bée first taken out of the hearts of men may by this place learne to alter their opinion For by this reason Christe shoulde firste haue taken Couetousnesse out of the heartes of the Iewes and afterwardes haue reformed the Temple But we sée the contrarye to bée done here of Christe He cast the Byars and Sellers out of the Temple although they kept couetousnes in theyr brestes 16. And hee sayde vnto them that soulde Dooues Haue these thinges hence and make not my fathers house a house of marchandise M. He doth not simplye dislike that Shéepe Oxen and Dooues are soulde to them which came farre of to offer Sacrifice séeing the same was appointed in the Lawe but because they were soulde in the Temple and because the Temple was made a house of marchandise which was a filthye token of speciall couetousnesse These thinges might haue béene soulde in certayne places without the Temple So at another time he suffered not a vessell to bée caryed through the Temple Wherfore if he so pourged this Temple which in a short time should perishe that it might not bée a house of marchandise what shall we thinke that he will do vnto those Temples at this daye in the which not onelye all thinges are soulde for filthye gaine but also such thinges as are most pernicious and altogeather fained are set forth to sale The Sacrifice of the body and blood of Christ is soulde 2. Peter 2. whiche they saye the Priest maketh being a mere fayned lye The deliueraunce of Soules out of Purgatorye is soulde when as theyr Purgatorye after death is nothing else but a Money matter of Priestes Remission of Sinnes is soulde whiche cannot bée bought The merites of Saintes with many thinges more offered to sale which money in déede in no wise may purchase He that considereth of these thinges what will he iudge of these Churches but onelye that they bée places of fayned marchaundise C. But the Temple was called the house of Prayer because God would there bée speciallye called vppon and because hée had ordayned the same for spirituall exercises R. The Temple of Ierusalem also was called the Temple of the Lorde and the house of God because it was consecrated for a shadowe of Christ in which Christ the Father heareth those that praye and whose onelye Sacrifice is acceptable to the Father Wherevpon our sauiour Christ sayeth VVhatsoeuer ye aske the Father in my name Iohn â—6 he will geue it you Beholde he sayeth In my name not in a Temple of stone For the howre will come when the Father wil be worshipped neyther in Ierusalem nor in the Mountaine but in spirite and trueth C. The other Euangelistes say that hée spake more seuerelye at the seconde time that he caste them out of the Temple namelye that they made of the Temple a denne of Théeues Math. 21. But hée admonisheth them not to prophane the Temple of God in turning it to other vse then God had apointed the same And in making mention of the Father he declareth him selfe to bée the sonne of God that he might challenge to him selfe the right and aucthoritye to pourge the Temple 17. And his Disciples remembred that it was written The zeale of thine house hath euen eaten me And his Disciples remembred B. Namelye after Christ was risen againe when they vnderstode the Scriptures by receyuing the holye Ghost as the Euangelist him selfe expoundeth in that which followeth C. For we must not thinke that they remembred this place of Scripture when Christ did this déede but afterwardes when they being taught from aboue considered with them selues what this déede of Christe should meane and so by the direction of the spirite this place of Scripture commeth into theyr minde And truelye the cause of Gods workes doeth not alwayes come into our mindes out of hand But afterwardes in continuaunce of time he reuealeth his purpose vnto vs. And this is a very fitte bridle to restraine our bouldnesse least we shoulde at any time murmure against God if wée at any time should dislike of those thinges which he doeth For therefore GOD doeth deferre the perfect reuelation of his worckes to staye and keepe vs in the boundes of modestye And the place whiche is here cited is taken out of the Psalme 69. Psal 69. And in the name of Temple Dauid by a figure called Sinecdochen comprehendeth the whole worshippe of GOD. For these are the words of the Prophete For the zeale of thy house hath eaten me Verse 9. and the rebukes of them that rebuked thee are fallen vppon mee Where the seconde member aunswereth to the first and is nothing else but a repeticion The effecte of bothe partes is this that Dauid was so carefull to maintaine the glorye of God that he willinglye bare al manner of reproches with the which the reprobate reproched God yea hée burned with such a zeale that this one affection ouercame all other And in this sence truely hée
God haue not neyther can haue at any time him which maye deliuer them from their sinnes Therefore miserablye they perishe in their sinnes Wherevpon because it is not geuen to them to beléeue in christ they are alredy iudged and condemned no lesse than hée which hauing receiued a deadlye wound and hauing no Surgian is sure to dye or than hée which being adiudged to dye hath no redéemer Euen so verylye Christ redéemeth not them eternallye from euerlasting death to whome it is not geuen to beléeue in Christ For he alone deliuereth from death and that by faith onelye C. They therefore which reiect that grace which is offered in him are worthye to finde him a Iudge and a seuere punisher of such wicked and fowle contempte Of the which we haue a plaine testimonye in the Gospell For séeing it is the power of God to saluation Rom. 1.16 to all that beleeue the same most wicked is theyr ingratitude which make it a sauour of death vnto death 2. Cor. 10.6 Both these did the Apostle Paul very well expresse when hée sayde that hée had in a readynesse the vengeaunce against all the aduersaryes of his Doctrine when the obedience of the Godlye is fulfilled For his woordes are as muche in effect as if hée shoulde haue sayde that the Gospell principally doeth belong to the Faithfull that it may bée vnto them Saluation and then to the wicked that it maye bée vnto them condemnacion because they contemning the grace of Christ had rather haue him the aucthour of death than of life This word worlde is twise repeated that no man might thinke him selfe excluded if so be he continue in faith 18. He that beleeueth in him shal not be condemned But he that beleueth not is condemned already because hee beIeeueth not in the name of the onelye begotten sonne of God He that beleeueth in him R. This is the summe of all Preaching He that beleeueth in Christ shal not bee condemned Hee that bleeueth not is condemned alreadye A. As it is also sayde in another place Mark 16. He which beleeueth and is Baptized shal be saued But he which beleeueth not shal be condemned M. Therefore it is Faith which maketh vs partakers of the Grace of Christ and deliuereth vs from iudgement Faith iustifieth before God And for this cause the Apostle attributeth iustification before God to Fayth the which iustification is nothing else but remission of our sinnes purchased by the blood of Christ so that not to bée iudged is euen as muche as to saye as to be iustified to bée absolued from sinnes and to bée accounted for iust He sayeth not Whosoeuer beléeueth in him is without sinne and therfore cannot bée iudged But he sayeth whosoeuer beléeueth in him is not iudged that is to saye by the grace and mercye of God hée is saued the sentence of deserued condemnacion also being taken awaye So the Apostle Paule sayeth There is no condemnation to those that are in Christ Iesu Rom 8. C. And whereas our Sauiour Christ so oftentimes and so diligentlye inculcateth and affirmeth that all the faithfull are out of the perrill of death we maye thereby gather howe necessarye the certaintye and stabilitye of faith is to take awaye the trembling and oppressing feare of conscience Therefore hée pronounceth againe that there remaineth no condemnacion so soone as we beléeue the which also moore at large he speaketh of in the fifth Chapter following Bv. But if for faithes sake a man is not iudged as the trueth it selfe here plainlye affirmeth Where is nowe Indulgences and Pardons Where are the Ronishie Satisfactions Yea where is the fire of Purgatory and such like humaine imaginations and phantasies Surelye they are vanished away and perished for euer For the trueth hath sayde which ought neuer to bée forgotten Who so euer beléeueth in him is not iudged But hee that beleeueth not This is the other part of the sentence for it is double and consisteth of contraries C. And it teacheth vs that there is no other reméedye by which any man maye escape death than by beléeuing in the Sonne of God as if hée should haue sayd there remayneth nothing but death for all those Faith contayneth life which reiect that life offered to them in Christ because life consisteth onely in Faith R. Therefore as nothing saueth but faith so nothing condemneth but infidelitye And faith therefore saueth because it receyueth al good things from Christ and worketh also all goodnesse in the â—â—beléeuer For as it receiueth righteousnesse of christ euen so it bestoweth the same againe into the bosomes of our brethren workes of Faith by the works of Charitye But vnbeléefe therefore condemneth because it reiecteth and contemneth all the graces of Christ and is the cause of all wickednesse Vnbelefe condemneth For as it receyueth all vnrighteousnesse from Satan which is the father of a lye euen so also it committeth all euyll Workes of vnbelefe against GOD and men it doth nothing that is iust it alwaye sinneth it continuallye breaketh the Lawe of God Wherefore this is a most iust sentence Whosoeuer beleueth not is condemned already C. And he vseth the Preterperfect tence of the Verbe for a greater Emphasis of force to the ende he might thereby the better expresse and declare that there remayneth nothing but vtter destruction for vnbeléeuers But wée must noote that Christ speaketh speciallye of those whose impietye shall bewraye them selues in the manifest contempt of the Gospell M. For wée must not apply this sentence to euerye one that beléeueth not For the Apostle Paul sometime beléeued not the Preaching of the Gospell naye hée persecuted the same and yet notwithstanding afterwarde when the time of his calling was come by beleeuing hée was saued and escaped the iudgement of God Also the elect are for a time in vnbeléefe but not for euer A. Herevppon the Apostle sayeth VVe our selues Titus 3.3 were sometime foolishe disobedient deceyued seruing diuers lustes and voluptuousnesse liuing in maliciousnesse and enuye full of hate hating one another But after that the loue and kindnesse of our Sauiour God to manward appeared c. M. Therfore in this place hée speaketh of those whiche perseuere in vnbeléefe And hée addeth the reason Because he beleeueth not in the name of Bv. As if hée should saye There is geuen to the worlde one onely sauiour which should take our sinnes from vs malediction and condemnation and should abolish them by his diuine power that euery one which beléeueth in him may bée absolued from his sinnes from malediction and eternall death as the Innocent and onelye begotten sonne of God and that hée may bée an heyre of euerlasting life and blessednesse Without this there is no other benediction Purgation Satisfaction Absolution and saluation wherevppon it consequently followeth that hée is yet in his sinnes and subiect to death and damnation whiche hath not this sonne in whome alone consisteth life and redemption
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
wrath of God shall come on him but The wrath of God abydeth on him All mortall menne which are borne bring with them the wrath of God and that for the sinne whiche they haue drawne from Adam But the Sonne of God came hauing no sinne and hauing on him our fleshe was amongest vs to turne awaye the wrath of God if so bée man woulde receyue the grace of GOD offered vnto him He therefore whiche beléeueth not the Sonne the wrath of GOD abideth on him What wrath is that Surelye the verye same of the which the Apostle speaketh saying Ephe. 2.3 VVe are by nature the children of wrath C. And although they which are naturally condemned are reprobates already yet notwithstanding they bring new death vnto them selues by their owne infidelity Math. 16.19 And to this end the power of Binding and Losing is geuen to the Ministers For this is the Iust punishment of mans contumacye and Pride that they which shake of the wholsome Yoke of GOD do tye them selues with the bonds of death M. Here therefore is appointed the perpetuitye and duraunce of the wrath of God and of the punishment of the wicked For as it is necessarye that he should liue vnto God who so euer he be that is capable of his euerlasting goodnesse for he is not the God of the dead but of the liuing so it is necessarye that he be guilty and destroyed for euer which is subiect to the euerlasting wrath of God through incredulity Herevpon it is sayd Math. 3.12 That he wyl burne the chaffe with vnquencheable fire They shall go into euerlasting torment Their worme shall not die Math. 25.46 Esa 66.24 and the fyre shall not be quenched R. This is a notable Sermon of Iohn the Baptist the which we ought alwayes to remember For he preacheth vnto vs Christ and setteth him before vs to the ende we might know what great treasures of blessings wée possesse in him through fayth Bv. Let vs therefore often times diligentlye reade ouer the same and déepely consider the same in our minde and then wée shall reape thereby the most pleasaunt fruites of the liuelye knowledge and fayth of Christ which from time to time shall increase and grow more and more and abide firme and sounde for euer ⧠The fourth Chapter 1. As soone as the Lorde knew how the Pharisees had hearde that Iesus made and baptized mo disciples than IOHN R. IN THE BEginning of the former Chapter the Euangelist hath described the true waye of Iustifying Nowe in this Chapter hée addeth the example of true Iustification in the Harlot of Samaria least that Doctrine should séeme friuolous and vaine for want of an example Bv. All the partes of this Historye are very wel knitte togeather For now the Euangelist passeth from the communication of Christ Nicodemus and from the Testimonye of Iohn to describe another conference betwéene the Lorde and the Woman of Samaria C. And first of all hée sheweth the cause why our Sauiour Christ went out of Iudea For when he knewe that the Pharisées were euyll affectioned hée woulde not put him selfe in daunger of theyr furye before the appointed time came Therefore leauing Iewrye hée went againe into Galilee Wherefore hée came not of purpose into Samaria there to abyde but because hée must passe through the same into Galilee Assoone as the Lorde knew M. The Euangelist speaketh not here as though the Lord were at any time ignoraunt of the practises of his enemies for he néede not be admonished of the deuises of his enemies for he knewe theyr euyll Cogitacions therfore hée shunned their fury C. The Euangelist maketh menciō only of the Pharisees which were sworne enemies vnto Christ not that the other Scribes were his friendes but because this secte of the Pharisées then raigned and were mad vnder the pretence of a Godlye zeale Saint Iohn sayth here that these men heard howe that Christ made and Baptized moe Disciples than Iohn the Baptist but he sayeth not that they sawe this First of all this was hereticall by the Sacerdotall or Priestly Iudgement for this might haue deuided the Church and haue bread Schismes For so many as became the Disciples of Christ and were Baptized went to a newe Churche and imbrasing the Yoke of Christ were drawne from the gouernment of the Pharisées Scribes and Priestes C. Moreouer their mindes being sturred vp before by the gathering togeather of Disciples by Iohn they were nowe the more exasperate and set on fyre when they sawe that Christ came and drewe more Disciples after him than Iohn had done For from the time that Iohn preached him selfe to bée nothing else but the forerunner of the Sonne of GOD the greater number followed Christ and the Ministerye of Iohn beganne nowe to ceasse And so by lytle and litle hée resigned to Christ the office of teaching and Baptizing A. as hée him selfe had sayd Math. 3 He must increase but I must decrease The Lorde made Disciples that is to saye hée wanne vnto him hearers and bounde them vnto him with the knot of Religion And in verye déede the hearers of the Lorde haue béene alwayes called from the beginning Disciples afterward Christians 2. Though that Iesus him selfe Baptized not but his Disciples A. It is sayde in the twoo and twentye verse of the Chapter going before that Christ was in Iewrye and that he there Baptized the which Saint Iohn here expoundeth saying that hée Baptized by his Disciples AVG. Therefore the Lorde Baptized Christ baptized not yet did baptize and Baptized not For he Baptized because it was he that cleansed washed and purified the sinnes hée Baptized not because hée vsed not the outward Sacrament of dipping or ducking in the Water The Disciples vsed the Ministerye of the bodye and hée Ioyned thervnto his Maiestie and grace B. Therefore the Lorde Baptized by the Ministerye of his Disciples This outwarde signe was committed to the Ministerye of the Churche and to this Ministery Christ chose his Apostles As therefore by this the Church ought to be ordred gouerned euen so hée thought good to prepare his Apostles to the same and to enter them into this holy ministerye M. For hée sayde afterwarde to his Apostles Goe ye foorth Mat. 28.19 Mat. 16 1◠and teache all Nations and Baptize them in the name of the Father and of the Sonne and of the holye Ghost C. So that we sée that the same is called the Baptisme of Christe which is ministred by the handes of other menne to the ende we might knowe that Baptisme doeth not depende vpon the person of the Minister but that the force thereof doeth whollye hang vpon the aucthour in whose name and at whose commaundement the same is ministred Whereby wée haue a singular consolation for séeing we know that our Baptisme is of no lesse efficasie to cleanse and to renewe vs than if the same were geuen to vs of the sonne of God him selfe
in the office of teaching For in her words is contained a secréete Antithesis or comparison betwéene Christ and the Prophetes in that shée maketh them to bée but Disciples as it were vnto Christ Furthermore shee meaneth that Christ is the vtmost ende of wisedome beyonde the which it is vnlawfull for any man to goe I woulde to GOD that they which nowe boast them selues to bée the pyllers of the Churche woulde but followe this sillye Woman that they might bée rather contented with the simple Doctrine of Christ than to take vnto them selues suche aucthoritye as to ioyne therewith theyr owne inuentions Bv. For they make Lawes to daye whiche to morrowe they abrogate and they thinke that they maye doe what they lyst them selues But this place prooueth that Christe hath taught all thinges that are necessarye to the knowledge of GOD and not friuolous or curious thinges C. Wherevppon commeth the Popishe and Mahumetishe Religion but onely of those wicked forged inuentions which they haue deuised to fyll vp the Doctrine of the Gospell and to profite the same as though without such doting dreames it shoulde bée lame But whosoeuer wyll be well instructed in the Schoole of Christ let him séeke no other Maysters neyther admitte them being fullye perswaded that treasures of all wisedome and knowledge are layde vp in Christ in so muche that hée ought to be hearde and no other euen as the Father hath commaunded 26. Iesus sayth vnto her I that speake vnto thee am hee M. Because it séemed that the woman now lacked nothing but this one thing that shée shoulde know the instructour heauenly teacher of al thinges whose cōming she looked for to bée nowe present therefore without all dissimulacion hée manifesteth him selfe vnto her saying J that speake vnto thee am hee R. By which voyce the woman dyd not onelye receyue full iustification by fayth but is also certified in her conscience that this is that very Christ which is righteousnesse 1. Cor. 10.1 sanctification and redemption This is that voyce the which if Christ speake in our heartes it cannot be but we must féele most passing swéetenesse of Gods grace or shal be replenished with all Heauenlye ioye For it is the force of the Gospell to pacifye the conscience terrifyed with the knowledge and féeling of sinnes because it is the power of God to saluation to euerye one that beléeueth Rom. 1.16 When the Lord confesseth him selfe to the woman to bée the Messias he offereth him selfe no doubte to be her teacher to the ende hée might satisfye her conceyued hope Therefore it is likely that there folowed more plentifull Doctrine to quenche her Thyrst And he thought hée would shew suche a document and example of his grace vppon this poore woman that hée would manifestly declare vnto all men that hée wyll neuer forsake his office where a teacher is requyred Therefore there is no doubte but that he shal be wel instructed and taught whome hée findeth a prepared and apte Disciple but they whiche disdayne to submitte them selues vnto his lore as we sée that many proude and prophane men do or they which looke for more perfecte wisedome from some other as doe the Turkes and Papistes are worthy to bée drowned in the Labyrinth of all errours M. Wheras he doth not onely saye I am hee but addeth also whiche speake vnto thee hée doth it to this ende that the woman might waye and consider the gifte of God of the which hée had made mencion in the beginning of this communication to whome it was geuen not onely to see and knowe Christ the sonne of God but also to haue him with her alone preaching vnto her with all gentlenesse the wordes of lyfe A. Truelye a great and vnspeakeable gifte of God that not onely the sonne of God came into the world but also spake to sinners that they which reiecte him might haue no excuse Wherefore Psa 95. ◠if wée wyll heare his voyce let vs not harden our heartes Deu. 18. ◠least God powre his vengeaunce vppon vs who hath sent so great a Prophete vnto vs yea the Lorde of all Prophetes Question M. But here it may be demaunded why the Lord doth manifest him selfe in so plaine wordes declaring him selfe to be Christ when as he forbade his Disciples to declare the same to any man before his death and resurrection I aunswere Aunsvvere Although of it selfe it be not only indifferent but also good that hée was knowen to bée Christ yet notwithstanding for certaine causes he would not haue the same made cōmon vnto many but vnto certaine selected speciall personnes before the fulnesse of time was come But these were not knowne vnto the Disciples therfore hée forbad them to reueale this secréete to any Notwithstanding what was the let why hée dyd not manifest him selfe to those whome he would séeing hée knewe well inough that from the beginning who they were which should not beléeue on him Ioh. 6.64 There are certayne dispensations of good thinges which are not to bée committed to euery one but to those onelye which by their wisedome know how to bestowe and direct all thinges to the edification and profite of the elect Wherefore wee are here admonished not to require an account of the Diuine dispensation or disposing why the Lord geueth to one and denyeth to another the verye selfe and same thing in it selfe verye good Bv. By the verye same reason we sée that the Lorde doeth not at the beginning of the talke declare him selfe to the Woman to be the Messias For no doubte shée had slyded awaye from him as accounting him to be but aproude and arrogaunt boaster of him selfe But nowe going forewarde by degrées shée not perceyuing whereabout he went he conueyed him selfe wholye into her breast and so made her beléeuing 27. And immediatelye came his Disciples and maruayled that hee talked with the Woman Yet no man sayde vvhat seekest thou Or vvhy talkest thou with her And immediatlye came his Disciples M. These thinges are not added by the Euangelist without great diligence For hée meaneth hereby that the prouidence of GOD kepte backe the Disciples whiche were absente so long as the Lorde was vnknowne to this Woman least they by any maner of meanes might hynder theyr communication but so soone as the Lorde had made him selfe manifest vnto her they returned For wée maye reade howe the Disciples went about at one time or other Math. 19.13.14 Mar. 10.13 to hynder eyther by theyr importunitye or else by theyr vndiscrete zeale the good workes of our Sauiour Christ as the Euangelistes testifye Bv. Least therefore by any manner of meanes this godlye conference might bée broken of and not continue to the ende Christ woulde not haue his Disciples returne before he had manifested him selfe to the Woman And maruailed C. There maye bée twoo causes of this admiration eyther because they were offended at the vilenesse of the personne or else because
howe contemptible soeuer it appeare in outwarde shewe and suffereth persecution of the worlde M. Here the sicke man is not onely healed without all delaye but by the power of the word of Christ he is so restored to health that without all helpe of man he stādeth boult vpright on his féete taketh vp his Bed on his shoulders and stoutlye goeth foreward on his waye By which tokens the power of the word of Christ was sufficientlye declared Otherwyse if hée had abode styll in his Bed how whole soeuer he had béene the restoring of his health had béene obscure But when hee rose vp in the sight of all men and went on his way with his Bed on his necke there appeared a most euident declaration of the power of Christ And the same daye was the Sabboth C. Chrste was not ignorant how great offence woulde follow when the man shoulde be séene to carrye a burthen on his necke Ier. 17.21 For the lawe expresly forbiddeth to carry any maner of burthen vppon the Sabboth daye B. But Christe intended to shewe by this miracle that he is the Lord of the Sabboth and of al thinges els whereuppon he did this vppon the Sabboth daye and to the ende it might be the more openly knowne he commaunded him which so long tyme was carried of his bed to take vp the same now and to carie it in like maner on his shoulders The which being such impietie as was not woonte to bée shewed it moued the mindes of the multitude very much to enquire of the cause of so great bouldnes and so to learne the power and aucthoritye of the Lord who setting forth the glorye of his Father so greately by that miracle did a woorke belonging to the Sabboth daye C. Therefore he commaunded the bed to be caried that the miracle might be the more generally known secondly that occasion might be geuen as it were a way prepared to that notable sermon whiche he made afterward And of so greate waight was the knowledge of that miracle that he ought not to regarde the offence of the people especially séeing hée hadde so iust a defence in a redines by which although hée pleased not the wicked yet notwithstanding he mightely refuted their cauils Therfore we must holde this for a generall Rule That although the whole worlde shall rage against God yet neuerthelesse we must publish the glory of God and must preach forth his woorks so far forth as it shall be méete to make his glory knowne And we must not be wearye and discouraged although this our endeuour haue not good successe so that we séeke onely the glory of God and goe not beyonde our boundes 10. The Iewes therefore sayde vnto him that was made whole It is the Sabboth daye it is not lawfull for thee to carrye thy bed M. Hitherto the Euangelist hath made mencion of the power and also of the goodnes of Christe declared by the miracle and now consequently he declareth the blindnes and mallice of the Iewes by which reprobate and obstinate persones did caluminate and stander the deede of Christe bothe in the man healed of the Paulsey and also in Christe hym selfe R. For in these Iewes thou shalt fynd neither faith nor charitie For at the sight of so greate a miracle they should haue confyrmed their faith and wondered at the power of God glorified his name and also haue reioyced through loue with the man which was healed but the wicked are made more obstinate by the wonderfull workes of God Exod. 5.7 and .9 as we may sée by the example of Pharao M. These miserable men went about to obscure and hide the miracle of Christ the which to doe they take occasion of the circumstance of tyme. It is say they the Sabboth daye it is not lawfull for thée to carry thy bed C. The which thing they séeme rightly iustlye to condemne for so much as the lawe expresly forbad the same But when the excuse which hée brought would not satisfie them they began then to offend in that for the cause being knowne hée ought to haue ben borne withall The bearing of a burthen as is alredye sayde was the breaking of the Sabboth daye but Christ which layde the burthen vpon his shoulder by his aucthoritye discharged him 11. He aunswered them Hee that made me whole sayde vnto mee Take vp thy bed and walke M. Hée coulde not haue aunswered better nor more briefelye He doth not dispute eyther about the obseruation or breaking of the Sabboth neither doth hée alleage any thing to excuse him selfe B. but goeth about to declare that he doth of right obeye him which had healed him by his deuine power in carrying his bed yea though on the Sabboth daye as yf he should saye that he cannot commaunde anye thing against God whiche hadde declared so greate power of God to bée in him CRY Therefore hée referreth all the whole matter vnto him which had made him whole and séemeth to affirme stoutly that he is rather to be honoured then the sabboth in whome there is so greate vertue and grace that hée coulde heale this so olde a disease with his word onelye For it belongeth onelye to God and not to man to doe suche a déede Rashe iudgement C. We are taught therefore by this example to beware of rashe Iudgement vntill the reason and consideration of euery facte do fully appeare vnto vs. Whatsoeuer is contrary to the woorde of God deserueth without all controuersie to be condemned but because we are here often times deceiued let vs first modestly and quietly searche out the matter that we may haue a sober and sound iudgement For because the Iewes were euill affectioned they make no enquirye but fall to rashe iudgement Whereas yf they hadde suffered them selues to bée taught the offence had not onely béen taken away but they hadde béen brought with much more profite to the knowledge of the Gospell 12. Then asked they him what man is that which sayd vnto thee Take vp thy bed and walke Then asked they him Bv. It is likely that the Pharisées vnderstoode the plainnesse of his speache and perceiued that Iesus was the aucthour of this matter whom they knewe well inough hadde done hitherto greate miracles notwithstanding dissembling the same with wonderfull subtilty and couering their poysoned spite they demaunded what manner of man hée is which commaunded him to carrye his bed By which woordes there séemeth to be included an opposition betweene God and man M. As yf they shoulde haue sayde séeing God hath so seriouslye commaunded the obseruation of the sabboth and hath playnly forbidden vs to do anye manner of woorke vppon the Sabboth daye what man is he that dare presume to set him selfe so rashly againste God They say not what is he that hath made thée whole because this serued not their tourne to caluminate but they saye What man is he that Thus blinde and malicious flesh and blood is woont to
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
B. To conclude it appeareth what it is to be a captiue to Sathan Let vs not then marueyle yf so bée the worlde at any time doe persecute vs for our well doing Sathan is the enemie of God and where he perceiueth most godlynes there he most rageth 17. And Iesus answered them My Father worketh hytherto and I worke M. Thus farre forth the Euangelist hath noted the Supersticion malice and cruel dealing of the Iewes and now he commeth to the Appollogie of Christe in the which it is wonderfull that the most méeke and gentle Lorde woulde vouchsafe to answere these blind and peruerse men to so vnhonest and shamefull a Cauill and not onely to answere vnto it but also to reueale vnto them the misterye of the dispensation and of his diuine power But this was not done for the wicked cauillers sake to satisfie them but for the peoples sake which attended vppon him to be taught Furthermore it was done that we might learne truth out of the mouth of the Lord to confirme and stay our faith C. Let vs therfore sée what kinde of defence it is which Christe vseth Hée doth not answere that the Lawe concerning the obseruation of the Sabboth was temporall and now to be taken awaye but rather denieth that he hath broken the lawe because that which hée had done was a diuine worke That was a shadowed Ceremonye the which Christ ended by his comming as the Apostle teacheth but the whole state of the cause doeth not consist in this point Colo. 2.16 For men are commanded to ceasse from their workes onelye and therefore Circumcision whiche was a diuine worke and not of men was not against the Sabboth Christ standeth vpon this point that the Sabboth or holye rest which Moyses commaunded was not broken by diuine workes And by this reason hée doeth not onelye excuse his owne déede but him also which tooke vp his bed on his necke for it was an appendix or as it were a part of the Myracle because it was nothing but an approbation of the same Furthermore if so bée the thanksegeuing bée reckened among the workes of God and the setting foorth of his glorye also then it was not the prophanation of the Sabboth to testifye the grace of God by féete or handes Notwithstanding Christ speaketh speciallye of him selfe whome the Iewes enuied more than any other Neuerthelesse hée testifyeth that the health which hée had restored to the sicke person was a proofe of his diuine power Hée preacheth him selfe to bée the sonne of GOD and that his Father and hee worke all one manner of waye PAR as if hée shoulde saye As the Father because of the obseruation of the Sabboth on the which hée is sayd to rest from the workemanshippe of the world ceasseth not to doe good daylye to mortall men and to all other creatures euen so I which am his sonne hauing power and example from him to worke those things which pertaine to the health of mankind am not let by the obseruation of the sabboth to finishe those thinges which my Father hath commaunded CYR. For because the sonne is of the same nature that the Father is of and differreth nothing from him in vnitye of substaunce therefore hée cannot wyll any thing contrarye to the wyll of his father For he is the lyuing counsayle and the subsisting power of his Father and therefore hée worketh all thinges with the father Bv. If therefore the father by preseruing gouerning and blessing doeth not breake the reste of the Sabboth neyther dyd Christ violate the Sabboth in doing good to the miserable man C. In sixe dayes the creation of the worlde was finished but the gouernment thereof is perpetuall and GOD doeth continuallye worke in preseruing and maintaining the order thereof C. Euen as the Apostle teacheth saying Acte 17.28 Psal 104.29 In him we lyue moue and haue our being Bv. So that place commendeth vnto vs Gods diuine prouidence Therefore when thou séest the Sunne rysing the course of the Moone and of the Starres Welles Ryuers the force of nature in séedes and the increase of our bodyes and of the bodyes of brute Beastes consider then the prouidence of God and the continuall working of the father and the sonne C Neither doeth God by his generall prouidence onelye defende the nature which hée hath created but doeth order and frame euerye parte thereof But especiallye hée defendeth and preserueth the faithfull whome hée taketh into his protection When he sayeth And I worke Hée chalengeth vnto him selfe that whiche is proper vnto the diuinitye Heb. 1.3 euen as also the Apostle sayeth that hée sustayneth all thinges by his mightye power CH. Therfore to the ende thou mightest vnderstand the sonne to bée the creator and not the creature hée brought not an example of the working creature but of the father which hath created al thinges C. And therefore he affyrmeth him selfe to bée God that being manifested in the fleshe hée might performe the office of Christ so hée affyrmeth that hée came from Heauen because hée woulde haue men principally to knowe wherefore he descended into the earth 18. Therefore the Iewes sought the more to kyll him not onelye because he had broken the Sabboth but sayde also that God was the Father and made him selfe equal with God Therefore the Iewes sought Bv. The mindes of the Iewes were so farre from being mitigated by the Apology or defence of Iesu that they were the more exasperate and outragious laying vnto his charge not onely the breach of the Sabboth but also blasphemy for the which cause they thought him worthy to bée put to death because he compared his workes with the workes of God and boasted him selfe to be the sonne of God and so equall with GOD in all thinges C. But Christ was not ignoraunt of theyr malignaunt and dishonest dealing and of theyr stéelye and flintye obstinacie but he principally sought for this that he might profite that small number of the Godly which were there present then that he might be wray vnto all men theyr incurable mallice And he hath taught vs by his example that we ought neuer to geue place to the furor of the wicked but to séeke to maintaine Gods trueth so farre forth as necessitye shall requyre in despight of the whole worlde Neyther is there any cause why the seruantes of Christ should be gréeued if so bée they profite not all men when as Christ him selfe the onelye begotten sonne of God obtayned not thus much Bv. This is also to bée noted that the Iewes well vnderstoode that Iesus dyd not so call God his father as we men call God our father For the Iewes themselues say afterward we haue one Father Iohn 8◠euen God neyther doe they thinke that they offended any thing at all therein And in another place it is sayde Iere. 3◠I am Israels Father and Ephraim is my first begotten sonne But Iesus called God his Father after a certayne singular fashion
namelye because hée was naturally begotten of the Father from euerlasting to bée the proper naturall and onlye begotten Sonne of God coequall with the Father in all thinges of the same essence glorye and power and not his adopted sonne as all the Saintes are called the sonnes of God AV. Wherevppon it is added And made him selfe equall with God Otherwise wée saye all Our Father which art in heauen Math. 6. ◠Wée reade also that the Iewes sayde Esa 63.16 Seing thou art our Father Therefore they were not angerye because hee sayde that God was his Father but because hée dyd so call him after a farre other maner than men doe Beholde the Iewes vnderstande that which the Arrians vnderstand not who so confessed Christ to bée GOD that they dyd not acknowledge him to be equall with his Father as though there coulde bée founde any inequallitye in one simple essence of God AV. Therefore hée being in the forme of GOD Philip. 2.6 thought it no robberye to bee equall with God that is to saye but hée was in that in the which he was borne because the Father had begotten him equall 19. Then aunswered Iesus and sayde vnto them Verylye veryly I saye vnto you the sonne can doe nothyng of hym selfe but that he seeth the Father doe for whatsoeuer hee doeth that doth the sonne also Then aunswered Iesus and saide C. That which the Iewes obiected though it were sclaunderous yet notwithstanding Christe is so farre from confuting the same that he openly affirmeth it to be true Bv. For he proueth by strong argumentes that hée is the naturall sonne of God equall to the Father in all thinges M. affirming that his workes are none of his but the workes of his father and that therefore the Sabboth is not broken by them Neither doth he simplye affirme this but that which is more namely that it cannot be that the Sonne should do any thing that the father doeth not C. And first of all he standeth vppon this poynte that the same was a diuine worke which the Iewes founde fault withall to the ende they might knowe that they muste contende with God yf so be they condemne that which of necessitie must be ascribed vnto him Iohn 6.38 B. And nowe these wordes The sonne can doe nothing of him selfe I seeke not mine owne will Also If I beare witnesse of my selfe my witnesse is not true are spoken by imitation Hitherto the Lorde imitated the Iewes who thought him not to be all one with the father and yet notwithstanding he was of some substaunce with the father made man after the wil of his father insomuch that he neither thought nor did any thing which was not both the wil and worke of his father Also this place the Arrian hath abused seking to proue hereby that the sonne is lesse then the father But there is no mencion here made of the bare diuinitie of Christe neyther doth that which followeth symplye belong to the eternall worde of God but doth onely belong to the sonne of God in that he was manifested in the fleshe And his purpose is to declare by these wordes that they doe greatlye erre which thinke that they haue to do with a mortall man when they accuse Christe concerning diuine workes For this cause he so vehemently affirmeth that he and his father wrought this worke ioyntly togeather Bv. And lest any man shoulde imagine anye other infirmitie or imbecillitie in the sonne he addeth by interpretation saying For whatsoeuer hee doth that doth the sonne also to the ende that nothing might be left to the working father which the sonne in like manner worketh not M. This place ought well to bée wayed and considered of vs to this ende that we might heare and waye whatsoeuer our sauiour Christ hath said or don not as the wordes and déedes of a man but as the wordes of God the Father that we maye knowe that the Father doeth speake and worke in Christe 20. For the father loueth the sonne and sheweth him all thinges that hee him selfe doth and hee wyll shewe him greater thinges then these because yee shoulde marueile For the Father loueth M. Hée speaketh after the manner of men of Diuine matters the which notwithstanding can neuer be properlye and fullye set foorth by humane thinges For who is so sencelesse that hée knoweth not howe weake imperfect and corrupt fatherlye loue is in humane nature nor lyke in any point almost to that deuine loue which GOD beareth towarde his sonne and yet notwithstanding hée hath taken an argument from the same of his Fathers loue toward him euen as in another place speaking of the vngodly Luk. 11.13 sayeth If ye being euyll knowe howe to geue good thinges vnto your children howe much more shall your heauenlye Father geue his good spirite to those that aske the same C. But Christ speaketh here as a mediatour least any man should referre it to that internall loue of the diuinitye For it agréeth verye wel that Christe hauing taken vpon him our fleshe should bée loued of his father Yea wée knowe that hée was disceuered as wel from Angels as from men by this notable title This is my beloued sonne c. For wée knowe that Christ Mat. 3.17 Mat. 17.5 in whome the whole loue of God should rest was elected that from thence as from a flowing well it might flowe vnto vs. For Christ is loued of the father as hée is the head of the Churche Hée teacheth that this loue is the cause why the father bringeth all thinges to passe by his handes Gods loue commeth to vs by Christ For when hée sayeth here that the father sheweth all thinges vnto him he meaneth that hée doth communicate all thinges with him As if hée shoulde saye As the father hath made mée partaker of his minde so also hée hath powred vppon me his power that in my workes the glorye of GOD may shine yea to the ende that men might séeke for no Diuine thing which they shoulde not finde in mée And verylye without Christ Gods power shall bée sought in vaine CYR. Therefore the father sheweth vnto the sonne those thinges which hée doeth not as paynted or written in Tables or as teaching him being ignoraunt for the sonne knoweth all thinges as God but so expressing him selfe whollye in the nature of his sonne that whatsoeuer hée hath in him selfe hée sheweth the same in his sonne Therefore it is sayde Mat. 11.27 No man knoweth the Father but the Sonne and no man knoweth the Sonne but the Father R. Therefore if thou wilt knowe and vnderstande the secretes of the father make haste to the Sonne Heb. 1.3 who is the lyuelye and expresse Image of the father For the iudgementes of God are vnsearcheable and his wayes can not bée founde out but yet in Christ Rom. 11 3◠and by Christe his iudgementes are knowne and his wayes manifest vnto vs. And he wyll shewe him greater thinges
before saying Shew thy selfe to the world when as in déede they vnderstoode those forenamed persons hée also rightly calleth them the worlde but so that therewithal hée noateth them of a worldly disposition As if hee should saye yee inuite me by this word world to the high Priestes Scribes and Pharisées of Ierusalem to shew my selfe before them Ye truely and iustly cal them the worlde for they are nothing else but worldely And because the worlde loueth that which is his owne the world cannot hate you which are worldelye and the children of this worlde being pertakers of corruption and of worldly wickednesse R. The Pharises hate not you the mightie men doe not persecute you because yée are all of like impietie of lyke wicked manners ye imbrace their doctrine as holye and whatsoeuer they saye ye accounte it an Oracle Wherefore they call you obedient children of the Sinagoge so farre they are from persecuting and hating you but the worlde that is the wise mightye and holye men of this worlde hate me not onely because I doe disagrée with theyr impietie but also doe reproue and reprehende all their workes righteousnesse holynesse wisdome and power as abhominable in the sight of GOD. A. For that which is highlye estéemed in the sight of men is abhominable in the sight of God Luk. 16.15 C. Therefore hée conuinceth them to be carnall when hée sayth that the worlde cannot hate them R. Christ therefore woulde not followe the carnal affections of his kinsemen C. Furthermore by these wordes the Lorde Iesus doth signifie that the Gospell cannot be truely preached but that the whole world must be cited as guiltie before the tribunall seate of GOD that so fleshe and bloode maye be troden downe and brought to nought Iohn 16. ◠according to this saying VVhen the holye Ghost commeth it shall reprooue the worlde of sinne Herewithall also wée learne that the pride which is naturallye ingraffed in men is so greate that they flatter and lyke of themselues in their vices For when they are reprehended they woulde not be angerye except they being blinded with the ouermuche loue of themselues did flatter themselues in theyr euill Onelye Gods spirite doth make vs gentle and méeke to abide reprehention insomuche that willingly wée offer our selues to be slaine with the sword of the Gospell Humilitie resteth where the spirite of God abydeth B. This also is to be noted that we cannot haue the loue and friendeshippe of the worlde except wée giue our consent to the euill workes thereof For if so be wée séeke to maintaine the glorye of God aloane and do pronounce onelye GOD to be good and doe séeke also to conuince the worlde of sinne by and by it persecuteth vs euen as afore time it persecuted Christ And to reproue the worlde is not onelye to inuey against that groser sorte of sinners for that the world can beare but also to testifie that the workes therof are euill that is to saye that it is wholy voyde of righteousnesse and goodnesse and that it cannot attaine to true righteousnesse but by Christ M. For the nature of the worde is to enter through euen to the deuiding a sonder of the soule and the spirite and of the Ioyntes and the marowe and discerneth the thoughtes A. What pretence soeuer therefore the worlde hath for the hating of the professors of the gospell there can be no other cause than that which Christ hath foreshewed namely because the faithfull doe testify that the workes of the worlde are euel Heb. 4.12 M. The Iewes those ypocrites went aboute to kill Christ as a transgressor of the Saboth but there laye a nother mischife secrete in their harts of the which not so muche as Pilat was ignorant for he knowe that for enuy they had deliuered him vp to death Euenso they which at this daye hate the Ministeres of the Gospell ascribe the cause to the loue of the Church calling them enimies and forsakers of the churh when as they themselues are not louers of the Churche but sekers of their owne vayne glory And they pretende that to magistrats whiche they knowe they cannot abyde calling them seditious persones as though they them selues wished wel to magistrates when as in déede no men are nor euer haue béene greater enemies to magistrates then they themselues haue bene Iohn 3.20 B. But they will not come to the true light of Godes worde leste their euell déedes shoulde bée reproued 8. Go ye vp vnto this feaste I will not go vppe yet vnto this feaste for my tyme is not yet full come M. There is no doubte but that the Lorde woulde haue instructed them and kept them with him longar yf so be they had béene of a sincere harte and had erred symply but because they were led by the spirite of enuy and had an euel opinion of hym he left them to their owne counsayles They had herde and séene many wonderfull miracles they ought to haue knowen who and howe greate he was if so be they had not ben blinded with mallice furthermore for kindreds sake they shoulde haue bene better affected towardes him Iustly therefore he sendeth them awaye from him to go whether they will Thus doth God alwayes deale in his Iustice with the vnbeléeuing and obstinate insomuche that when they will not be otherwise ruled he leaueth them to their owne immaginations that they may eyther walke in them or else tourne to hym by repentaunce Heare O my people and I will protest vnto the O Israell if thou wilt harken vnto me let there be no straunge God in thee neither worship thou any forreine God For I am the Lorde thy God whiche brought thee out of the lande of Egipt open thy mouth wide and I will fill it But my people woulde not heare my voyce and Israell would not obaye me So I gaue them vp vnto the hardnesse of their harte and they haue walked in their owne counsailes Psal 81.8 As therefore it cannot be gathered by those wordes that the Lord doth not care for the saluation of his people and doeth reiect the infirme and weake for he sayeth afterwarde I woulde my people had harkened to me and Israell had walked in my wayes I woulde sonne haue humbled their enimies so verely wée must not here gather that the Lorde had not a care for the saluation of his brethren because he so lightly sendeth them from hym saying Go ye vp vnto this feast But wée must rather vnderstande howe vnméete and inconuenient a thing it is to constraine wicked and mallicious persons against their willes to be pertakers of that grace which with all their strength and might they reiect and contemne Iohn 3.19 For it is most iust that they shoulde erre and wander in darckenesse which loue darckenesse more than light 9. When hee had sayde these wordes vnto them he aboade still in Galilee M. In that Christ ascended not to Ierusalem but aboade still in
is the manner of fleshe to arrogate to it selfe the wisedome of Iudgement C. Wherefore here we maye behould howe greate the rashnesse of men is in diuine matters In small matters they were nothing so licentious But when the sonne of God and his doctrine came in question by by they geue their sensure with great rashenesse For the whiche cause we ought diligently to obserue the greater moderation lest vnaduisedly we condemne oure lyfe with the eternall trueth of God But yf the worlde do account vs for deceyuers let vs then remember that Christe oure Mayster was so called in the meane tyme lette vs shewe oure selues to bée true teachers M. Here also wée muste consider that the Seneoures and Rulers of the Iewes had a worse Iudgement of Christe then had the common sort of people For they say not He seduceth vs but he seduceth the people that is the vnlerned the Ignoraunt of Gods Lawe the common multitude the rude and simple whiche were to be taught and instructed and not to bée seduced But this is the pretence of theyr wickednesse C. Whereby we maye gather what was the state of the Churche then For the Iewes as hongry and thirsty men desiered the promised redemtion And yet notwithstanding when Christe appeared vnto them they stoode in suspence and in doubt Herevppon came that confused murmuring and diuersitie of Iudgements M. And they whiche shoulde haue brought the rude and simple to Christe the true and only sauioure of the world account him for a deceiuer and doe driue awaye the people with feare leste they shoulde come to the doctrine of Christ to be taught C. There raigned therefore in the whole body nothing but confusion and disorder 13 Howbeit no man spake openly of hym for feare of the Iewes C. By the name of Iewes he meaneth here the heades of the people to whome the gouernment was committed They were so full of hatered against Christe that they would not suffer one worde to be spoken of hym on eyther parte not that they did mislyke to haue hym euell spoken of but because they did perceyue a better waye then yf his name were quight forgotten So the enemies of the trueth when they sawe that their crueltie did not auayle they desired nothing more than to haue his name quight suppressed the which alone they went aboute 14. Nowe when half of the feast was done Iesus wente vp into the Temple and taught Bv. The fiftéene daye of the moneth the feaste of tabernacles began and continued the space of seuen dayes And coniecture is made that the Lorde came into the Temple of Hierusalem the fourth daye of the feaste of tabernacles whiche was the nintéene daye of October Leui. 13.36 Num. 29. and. 2i Concerninge the order of this feste what thinges were then done Moyses wrighteth at large C. But whereas Christ assendeth teacheth in the Temple he declareth that he did not so feare before that he woulde neclecte the doing of his duty For this was one cause of his delaye at the firste that he might preache when the greatest nomber of people were assembled together R. For yf by nature he had feared death hee woulde not haue taught openly in the Temple But he declareth that the commaundement of the Lorde muste be bouldly executed without feare of perill Therfore it is lawfull somtime to auoyde perill but yet no oportunity to doe good deedes ought to be omitted R. And in that he did not teache before the feaste was halfe done it proceded of a wise foresight séeking hereby to haue the greater nomber of people assembled together and also by this delaye to mittigate the anger of the Phareseis C. Whereas also he teacheth in the temple he obserueth the auncient manner and custome For when God gaue so many ceremonies he did it not because they should only be occupied in could and vaine shewes but he gaue them also doctrine that the profite of them might be knowen And after this manner externall rites are lyuely Immages of spirituall things so longe as they haue theyr forme out of the worde of God Eternall rightes are liuelye Images of spirituall thinges And because the Priestes for the moste parte were at that tyme dumbe and because the Scribes did falsefy and corrupte the pure doctrine with their Leuen Christe tooke vppon hym the office of teachinge as the chéefe high Preist euen as a litle after he testifieth that he toke nothing in hande without the commaundement of his heauenly father This therfore was his hower this was his tyme to sette forth his Fathers glory Despysing therefore all perill he gote hym into the chéefest place and began to teache when the feaste was halfe spente and that the greatest nomber of people were assembled together And here he declared his power who a little before shewed his humility in fleeing C. Yea the power of Christe did more brightly and wonderfully shyne in that he defended and preached the trueth in the midest of his armed enemies and openly inuayed againste the Pharisaicall traditions 15. And the Iewes marueiled saying Howe knoweth hee the Scriptures seeing that hee neauer learned B. The Iewes hauing no occasion to speake euell of the doctrine of Christe seeke notwithstanding to bring the same into discredite with the people marueiling seing he was altogether vnlearned for he was neuer instructed in the pharisaicall doctrine where he had gotten those things which he vttered out of the holy scripturs with great wisedome as though he had don the same by the power of the Deuell or by some other Magycall Science M. They are therefore deceiued whiche thinke that the doctrine of Christ was so receyued that it was had in esteemation and honoure C. For the Iewes marueile as you heare that they might therby take occasion of contempt for suche is the ingratitude of men that in deuining and iudging the workes of God they drawe vnto them selues matter and occasion of error If God deale by vsuall meanes and acustomed waies those meanes whiche appeare vnto oure eyes doe kepe vs and houlde vs backe as a vale from behoulding the deuine power and then we beholde nothing but that whiche is humayne But when the power of God doth shyne extraordinarily and by suche meanes as are vnknowen to the moste parte of men wée are amased insomuche that the same vppon the whiche al oure sences ought to be stayed passeth awaye as a dreame or vayne fantasye For suche is oure pryde that wée nothinge regarde that of the whiche wée sée not some reason This was a wonderful token of the grace and power of God that Christe béeing taught by no scoolemayster had notwithstanding suche intelligence of the Scriptures Naye hee whiche was neuer a Disciple or scoller was the moste notable master and teacher that euer was And for this cause the Iewes despise the grace of God for that it excéedeth their capassitie Euenso in lyke manner when the Apostels did speake the wonderfull workes of
C. Nowe followeth the ende and issue of all this platforme If anye man consider with himselfe what the kingdome of the Priesthood was at that time how great their madnesse and also how great their preperation and on the other part how naked bare vnprouided and destitude of all mans help Christ was there is nothing to be seene but destruction M. The Pharises and hye Prists conspired tegether consulted gaue commaundementes sent foorth Souldiers and yet for all that did not onely bringe nothinge to passe but also retourned home more troubled then before C. Therfore in that so stronge a conspiracy of it selfe came to nothinge and all they as waues of the Sea brake them selues with their owne violence and force who seeth not that they were scattered by the mighty hand of God Bv. For there is no counsaile against the Lorde Pro. 2◠M. And this is a lyuely Image of those counsailes and assembles which are not gathered together in the Lorde Esa 4◠A. For onely the counsell of the Lorde shall stande and his wyl shal be doone C. For the Lorde is neuer changed but is alway lyke hymselfe So that so often as he wyl he shall frustrate the deuises of his enemies who although they haue all thinges at hand are redy to bring their purpose to passe yet notwithstandinge shall departe with losse of their labour And we haue often times sene that whatsoeuer the enimies haue practized to destroye the Gospell hath bene by the wonderful grace of God by and by made frustrate and voyde M. And the knowledg of Christ more famouse and manifest to all men ⧠The eyght Chapter 1. JESVS went vnto mount Oliuet R THIS HISTOry concerning the adulterous woman contained betwen this and the twelue verse C. was not knowne to the Gréeks whervppon many thinke that it was borrowed from some other place and here inserted But because it hath bene alwayes receaued of the Lattine Churches and is found in the most auncient bookes of the Greeks and containeth nothing vnworthy of the Apostolicall spirite B. the same also maye be reade with great fruite R. Eusebius in his Ecclesiasticall Historye in the laste chapter of his thirde booke saith that the same is wrighten after the Hebrues But whatsoeuer he was that wright this story it was worthye to be kept from perishinge For it teacheth very notably that al men how righteous so euer they seeme to be in outward shewe are equalye and as much before the Iudgment of God vngodly and subiect to sinne as the manifest wicked Vnto mount Oliuet B. The Lorde being in Ierusalem often times went aside into this mountayne to praye and that moste commonly in the night for in the daye tyme he taught in the temple preaching vnto the people the grace of his heauenly Father Luk. 21.37 For there was no other thinge that became him better or was more profitable for men seeing the knowledge of the father and of him is euerlasting life Iohn 17.3 Concerning prayer and his going aside to praye reade the sixst verse of the sixst chapter of Mathewe 2. And early in the Morning he came againe into the temple and all the people came to hym and he sate downe and taught them And early in the morning M. The Euaungelist here commendeth vnto vs boath the diligence of the Lorde and of the people He sayth not simply he came agayne into the Temple but he sayth Early in the morning hee came againe into the Temple And hée noateth the dilligence of the people when he sayth And all the people came to him The Euaungelist Luke more plainly sayeth And all the people came to him into the Temple Luk. 21.38 to heare him Bv. Therfore let slouthful and ydell men be ashamed of their negligence to whome it is swéete and plesaunt to sléepe in the manifest daylight and doe seldome or neuer enter into the Church or Congregation of the Godly Let boath the teacher and the Disciple learne that the morning tyde is the moste apte and conuenient tyme to atchiue great matters and to laboure in deuine and holy thinges M. The Popishe Canons and monkes doe rushe early into their Temples but not with that minde to that end that Christ did Christ went to sée those Shéepe which he had begon to féede early in the morning but what these men séeke in theyr Temples the whole world knoweth And he sate downe and taught them Bv. He sheweth that the Churche hath not a more excelent Treasure than the doctrine of Godlynesse and that there is no Ministery or seruice in the Churche more acceptable than teaching Teaching most acceptable seruic to God In that Christe taught sytting the maiestie of his doctrine is expressed Howbeit wée reade not that he alwayes taught sitting as wée sawe in the seauenth Chapter going before the seauen and thirtie verse A. But it maketh no matter whether hée that teacheth sitte or stande so that hée bouldely preache vnto the people of God wholesome doctrine 3. And the Scribes and Pharisees brought vnto him a woman taken in adulterye and when they had set hir in the midest C. The Euaungelist meaneth that this matter was deuised among the Scribes and Pharises of set purpose to intrap and snare our sauiour Christ B They saw that the Lorde was wonderful pittifull gentle toward sinners and therefore they hoped that he woulde set this adulterouse woman at lybertye contrary to the Law of Moyses and so to geue vnto them occasion to be reuenged on hym as a breaker of Gods lawe C. Hée meaneth the Pharisées because they were principall in the order of the Scribes M But what was the cause why they brought the Adulterouse Woman aloane and not the Adulteror Leni 20.10 Deut. 22.22 séeing the Lawe was made as well for adulterouse men as for adulterous women that boath might be put to death It is not sertaine whether they tooke the man with the woman or no and if they did take them boath together why did they not aswel bring him as her but onely because they brought the woman aloane to the Lord for some euell purpose But if we behoulde the corruption of this present age we shall finde it moste euident that at this day whoremongars and adulterouse men escape frée for the moste parte and the women only are punished specially if the men be of anye countenaunce substaunce or greate parentage So that the weaker vessell is ponished and the strongar goeth frée Adultery ponished with death in the oulde Lawe This inequalitie the Lawe of God doeth not approue which appoynteth as well the man as the woman taken in adultery to be punished by death 4. They sayde vnto him Mayster this woman was taken in adultery euen as the deede was doing B. They salute hym by the name of mayster but with the same affection mind that they had Mat. 22.16 when they demaunded of him the question concerning tribute
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 thē also could see through a stoane wall as sōe 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 Ponishmēt 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 Temtatiō 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
deserued For euen as they were carefull to make this obiection vnto Christe so by this his aunswere they were not cleane put oute of doubte seeing they sought for nothing else but to haue occasion to accuse and to destroye Christe R. Furthermore Christe vsed this Iesture againe to the ende that otherwise busiyng him selfe he might bring them to a consyderation of that whiche he had spoken 9. And when they heare this being accused of their own consciences they went oute one by one beginning at the eldest euen to the laste and Iesus was left aloane and the vvoman standinge in the midest And when they heard this M. The Euaungeliste in fewe words but yet very playnly and euidently describeth the confusion of the aduersaries of Christ the Scribes Phariseis For they came to this ende and purpose that they might insnare Christe to the death with their traps or if this fayled to discredite him quight with the people The first they obtayned not for hée aunswered not against the Lawe of Moyses as they thought hée woulde haue done as for the other contrarye to theyr expectation they themselues sustayned with shame ynogh R. For the moste breefe and pithie sentence of Christe did not onely enter into their eares but also pearsed euen the bottom of theyr hart M. And their conscience no doubt was so greatly wounded with this aunswere of Christe that at the firste they were quight dumbe and had nothing to reply againe for it had bene to shamfull if they had denyed them selues to be sinners and againe reprochefull to their estimation and name if so be they had acknowledged the same séeing they were counted of all men iust and holy and fearing leste they shoulde when he had lifted vp him selfe agayne haue harde more than they wolde willinglye heare by and by while hée was wryting vpon the grounde agayne they withdrewe them selues secréetelye one by one out of the Temple tyl they were all gone Bv. and the more honourable that any of them was among the common people the more haste he made that he might not bée one of the last For this is meant by these wordes Beginning at the eldest euen to the last C. Hereby it appeareth howe great the force of an euyll conscience is for these wicked Hipocrites purposing with theyr cauilles to delude Christ so sone as they were wounded in cōscience but with one word as it were fled away With this Maule the pride of Hipocrites must bée beaten downe to the ende they maye bee brought before the iudgement seate of God Howbeit it maye be that they being made ashamed before men it shall preuaile more with them than the feare of God Notwithstanding this is much that they willingly acknowledge them selues to bee guyltie in starting awaye with shame Furthermore wée haue here to noate how farre this feeling of sinne differeth from repentaunce with the whiche the Scribes were touched For wee must bee so moued by the Iudgement of God that wee must not séeke for starting hoales to shonne the sight of the Iudge but must rather goe dyrectly vnto him Heb. 4. and craue pardon that we maye finde helpe in tyme. And Iesus was left alone M. This is not to bée vnderstoode that Iesus was so lefte aloane in the Temple with the Woman that not so muche as one man aboade with him styl séeing that this cause befell in the greate assemblye of People C. But that all the Scribes which brought the Adulterous woman were no more troublesome vnto him M. For not one of them remayned beside to whome this cause appertayned B. For they were all worthye so to bée confounded with shame that they should straite way draw them selues out of the sight of others This dyd the secréete efficacye of the spirite of wisdome in Christ bring to passe C. to the ende wée might not doubte but that we shall be able to ouercome all the practises of our enemyes if so be wée wyll suffer our selues to be gouerned of the same spirite But therefore it commeth to passe that wée are oftentymes oppressed because we neglecting their lying in wayte are nothing carefull to take counsayle or else trusting to our owne wisedome doe lytle consider howe necessarye for vs the gouernment of the spyrite is Lastly when it is sayd that the Woman aboade with Christ let vs learne by this example that there is nothing better for vs than to be brought as guylty before his tribunall seate so that we obedientlye submit our selues to his iudgement Luk. 9.56 A. For the Sonne of man came not to destroye mennes lyues but to saue them 10. When Iesus had lyft vppe him selfe and sawe no man but the Woman hee sayde vnto her Woman where are those thine accusars Hath no man condempned thee PAR. When Iesus by his diuine pollicye and wisedome had geuen those rauening and cruell wolues the repulse hée speaketh to the sinnefull Woman and that which he doeth he doeth verye surcumspectly First he asketh where are her accusars when as notwithstanding he knewe well inough that they were fled awaye with great shame and confusion Bv. Hée meaneth therefore that they being wicked and vngodly and hauing their owne conscience accusing them distrusted their owne cause M. Furthermore as not knowing that shée was yet vncondemned he demaunded farther saying Hath no man condemned thee When as no doubt he was ignoraunt of none of these thinges But his purpose was by these demaundes boath to comfort the woman and also to make manifest vnto the standers by howe vaine the Wisedome and pollicie of man is against the trueth 11. Shee sayde no man Lorde And Iesus sayde neyther doe I condemne thee Go and sinne no more no man Lord. M The Lorde demaunded of her two thinges but she only aunswered to the latter not greatly regarding where her accusers were She affirmed that she was condemned of no lawful Iudge the which the Lord knew wel ynough in déede the custome was not noe more than it is at this daye that condemnation shoulde goe before accusation and the accusers them selues were gone for shame But it was necessarie that this aunswere should be hearde because of the people whiche stoode by leste Christe might séeme to resist the Iudgement of the Lawe Neither doe I condemne thee C. We haue not here the symple absolution of Christe put downe but that he sent awaye the woman free And noe marueile for he woulde do nothing but that whiche shoulde become his persone R. As if he shoulde saye I leaue to the Magistrate his authoritie but seeing he hath left thée vncondemned neyther wil I condemne thee for therefore am I come to remitte sinnes My office is to saue and not to destroye C. For hee was sent of the Father to gather together the lost Sheepe Therefore béeing mindfull of his calling he exhorteth the woman to repentaunce and comforteth her with the promise of Grace M. He sayth not Neither shall any man condemne thée because
cause and they alleaged that of the which wée spake euen nowe And the Iewes are not ashamed at this daye to maintayne in their Sinagoges such a foule errour for a diuine and heauenly oracle By the which example we are taught dilligently to take hede lest yf we passe the bonds of sobrietie in searching out the Iudgementes of God the wandering error of the minde doe carry and cast vs into horrible confusion Psal 119 137 Let vs rather saye thus Thou O Lord art Iust and thy Iudgementes are true although we cannot comprehende them M. Furthermore the Disciples had hearde the Lorde saye vnto the Lame man Iohn 5 i4 Behoulde thou art made whoale see thou sinne no more lest a worse thing happen to thee For where did they learne to ascribe such greuouse diseases of siners to their desertes And they seeme here to haue the same opinion of this man or of his parentes C. Ezee. i8 20 For although the Innocent childe is not punished for the Fathers offence but the soule which hath sinned shall dye yet notwithstanding that denunciation is not voyde when the Lorde casteth the sinnes of the Parentes vppon the Childrens backes and taketh vengeaunce vnto the thirde and fourth generation Exod. 20 Therefore the wrath of God resteth often tymes vppon one family many ages And as he blesseth the posteritie of the Faythfull for their sakes so he reiecteth the wicked ofspring by his iust Iudgement casting boath the fathers and their children together into lyke destruction Neither canne any man by this meanes complayne that he is vniustly punished for another mans synne because where the grace of the Spiryte is wanting from euel birdes euel egges must nedes come This made the Apostles to doubt whether the Lord had punished ye or noe the Sinnes of the Parentes vpon their Sonne 3. Iesus aunswered Neyther hath this man sinned nor yet his Father and mother but that the workes of GOD shoulde bee shewed on him R. What did not the blynde man sinne when as he was conceiued in sin and seing no man liuing shal be Iustefied in his sight Did not his Parentes synne who notwithstanding beleued not in Christ Question The Scripture sayeth All haue gon out of the waye all are become vnprofitable there is none that doth good no not one M I aunswere Aunsvvere The sence and meaning of this aunswere of Christ dependeth vppon the Disciples demaunde which did not symply aske whether that blynde man or his Parentes had sinned but whether this blinde man had not by his owne sinne before he was borne deserued to be blinde boath which to haue spoken had béene very absurde But the Lord declareth vnto them the true cause wherefore this man was borne blinde C. Neyther doeth he symply deliuer hym and his Parentes from all blame but onely denyeth the cause of the blindnesse to be sought in the synne As yf Hée should saye The speciall cause why this man was borne blind was that occasion might bee geuen to set forth the glory of God and not eyther his sinne or the sinne of hys Parentes M. For this man was appoynted from euerlasting to minister occasion by his blindnesse to the Sonne of God to manifest the workes of his Father the which manifestation appertayneth to the glory of God R. Christ therefore teacheth that although all men are sinners yet notwithstanding all afflictions come not by the merite and desert of synnes For God afflicteth men for diuers respectes sometime he punisheth them for their sinnes and sometime he afflicteth them for his glory Psal i30 If hee haue respect to synnes and to the desert of Iniquitie there is no punishment so great with the whiche we are not Iustly afflicted so many of vs as haue had our originall from Adam For if the Lorde be extreame to marke what is done amisse who shal be able to abide it But yf he haue respect vnto his glory he afflicteth not for synne but to the setting forth of his glory So he afflicted Ioseph and the Israelites in Egipt that he might be honored in affliction that is to say that God might be openly known to bee a helper and deliuerer in trybulations C. So that when we knowe not the causes of afflictions we must not bée to curiouse leste we be boath iniuriouse vnto God and also towardes oure Bretheren R. Furthermore we must noate that calamities do not happen vnto vs by chaunce but by the will of God that at the length he maye bée glorified Wherefore hée which reiecteth the crosse through impatience reiecteth the glory of God But that the workes of GOD. C. Hée doth not saye one worke but workes in the plurall nomber For so long as this blynde man was blynde Gods seueritie was to bée séene in hym whereby others might learne to feare and to humble them selues Afterward followed the benefite of deliueraunce in the which the wonderfull goodnesse of God did appeare Wherefore Christe by these wordes went aboute to make his Disciples to hope for the syght of the Miracle but yet he admonisheth them generally that this cause ought to séeme Iust and lawefull ynough in this worlde when God setteth forth his name And there is noe cause why men shoulde dispute with God séeing he hath made them instrumentes of his glory eyther waye whether he bée mercifull or seuere 4. I muste worke the workes of hym that sente mee while it is daye The nighte commeth when no man can worke B. He calleth the present tyme the daye and that rightly For he was that bright Sonne of righteousnesse whiche shined with the bright beames of doctrin and of the workes of eternall lyfe And he calleth that time in the whiche hee shoulde by his Fathers decrée cease from suche workes and Doctrine the night That night came to the Iewes when they were forsaken both of him and also of his Apostles C. Hée borroweth therefore the similitude of the common custome of life For when the Sunne riseth man also aryseth to his labour and shortlye after goeth to his rest againe as you maye reade in the Psalme Psa 104.22 And herevppon also we maye gather a generall rule namelye that the race and course of euerye mannes lyfe is as it were a daye Wherefore as the shortnesse of the light doeth prouoke the labourers to dilligence and industrye least the night should ouertake them before they finishe theyr worke euenso when we beholde that we haue a short time of lyfe geuen vnto vs wee shoulde hée ashamed of idlenesse To be short so soone as God shineth by vocation that is so soone as God beginneth to call we must not delaye the time least oportunity faile vs. Gala. 6 i0 A. While we haue time sayeth the Apostle let vs doe good Also Christe sayeth Iohn i2 35 VVhyle yee haue lyght walke in the lyght least the darkenesse comprehende you R. For so long we haue the daye as the worde is presentlye Preached vnto
But whereof commeth that they are indued with the spirite of God and the other not This verilye is the cause that the one are ordained to lyfe and the other to death that the one are geuen to the Sonne to bée saued the other not so Let vs geue therefore this glorye vnto the Lorde that he maye geue his Spirite without the helpe of oure workes The whiche when hee hath determined to geue we our selues maye worke therewith to instruct and teache notwithstanding if he geue vnto them the vnderstandinge of our worde by the same Spyrite to whome wée speake Bv. Moreouer in this place Christ speaketh three thinges of his Shéepe First they heare not euery voice but my voice and they heare not with the eares of their bodye onelye but also with the eares of their minde Secondlye as they knowe the voice of the Sheaphearde and receyue their shéepehearde with greate pleasure loue him and reuerence him so in lyke manner the Sheaphearde knoweth them receyueth saueth iustifyeth and sanctifyeth them Thirdlye they doe not lye Idellye in the myre neyther doe they vnaduisedly wander through the fieldes and wooddes but doe followe the sheephearde framing all thinges after the prescripte example of the Sheapheard vppon whome onely they depende vpon whome aloane they looke continuallye following Heauenlye and euerlasting thinges and contrarywise forsaking earthlye and momentary thinges This is the disposition these are the manners and déedes of the Shéepe of Christ from the which these vnbeleeuing Iewes were most voide C. Furthermore this is no small consolation to all godlye teachers that howe lytle soeuer the greater part of the worlde doeth harken vnto Christ yet notwithstanding hee hath his sheepe which hee knoweth and of whome in like manner he is knowne Let them studye so muche as in them lyeth to gather the whole worlde vnto the sheapfoulde of Christ but when they haue not successe according to their desire let them content them selues with this one thing that by their labour so many as are sheepe shal be gathered togeather 28. And I geue vnto them eternall lyfe and they shall neuer perishe neyther shall any man pluck them out of my hande And I geue vnto them eternall lyfe M. So hée sayde before I came that they might haue lyfe Bv. But all menne knowe that none geueth life euerlasting but God onelye Therefore it followeth that Christ is natural God So that more fullye plainelye and firmelye he sheweth him selfe to bee the true Messias the true Sonne of the true liuelye and euerlyuing God coequall with the Father in all thinges M. seeing there is no mortall man found which can geue this present lyfe which is momentany muche lesse that euerlasting life which is without ende the which notwithstanding Christ geueth vnto his shéepe This worde Geue excludeth all mannes merites And the present tence or time which he in this place vseth signifieth that the faithfull in this worlde doe receiue the right and scaling of euerlasting life by faith in Christ Iohn 17.3 A. For it is euident that euerlasting lyfe consisteth in the knowledge of God and of his Sonne And they shall neuer perishe M. Therefore wee receyue from Christ not onelye euerlasting lyfe but also perpetuall defence and safetye who by his omnipotent power deliuereth his from destruction and from all euilles M. We must also noate that he sayeth not They shall neuer loose or lacke any thing but They shall neuer perishe It is one thing if any of our goodes perishe and another thing if wée perishe our selues Bothe happen to the wicked and vnbeleeuing they doe destroye both their Ritches and them selues From a Christian those thinges whiche are earthlye maye bée taken awaye if it seeme so good vnto the Lorde but hée can not perishe Sathan also hath no small power geuen him ouer the goodes of the Godlye A. yea Iob. 2. and vpon their bodyes also as we maye reade of holy Iob M. but vppon them selues no power at all Howe happy then are they which cannot perishe although they loose much of their externall goodes Contrarywise how miserable and vnhappy are they whiche so gréedelye gape after corporall Ritches that they eyther feare or bewayle the losse of them making no count at all that they them selues maye bée saued for euer Who séeth not that this destruction turneth most to our losse by which not our goodes but our selues doe perishe T. Of this losse our Sauiour speaketh thus What doth it aduantage a man if he winne the whole world and loose his owne soule Neyther shall any man plucke them out of my hande Bv. The Sonnes hand in this place is nothing else but his power his Maiesty care helpe and defence M. Hée sayth not Neither shall any man goe about to take them out of my hande but Neither shall any man plucke them out of my hande For although the Shéepe which the Father hath committed vnto Christ can not bée taken from him yet notwithstanding they are subiecte to many snares and lyings in wayte PAR. For shéepe are simple innocent and destitute of all the helpes of this present lyfe Sathan can neuer pull Gods elect out of the handes of Christ against these the worlde with all his power setteth him selfe But yet Sathan shall neuer bée of such power that hee shall bée able to plucke them out of the handes of Christ The worlde hath the aucthority of the Phariseis the dignitye of the Priestes it hath armed Kinges Gouernours Iudges Throanes Prisons Chaines scourges Axes Banishments Deaths and whatsoeuer else to terrifye a constaunt minde It hath on the contrarye part◠pleasures Ritches Honours Dignityes and whatsoeuer else to corrupte mindes that are incorrupted All these snares and baytes the world vseth to plucke the sheepe out of the handes of Christe Iesus but no man can plucke them out of his hande M. Furthermore Sathan him selfe goeth about lyke a roaring Lion séeking whome he maye deuoure and whome hée maye ouercome by his temptacions and subtile sleyghtes to these are added sinnes the tormentes of consciences the horrour of death and hel it selfe But none of these shall pull the shéepe out of the handes of the sheaphearde C. This is the incomparable fruite of Faith that Christ biddeth vs to be secure and sure when we are gathered hy Faith into his sheapfoulde But wee must also noate with what staye this certaintye is vphoulden that is to saye because he shal be the faithfull kéeper of our saluation For hee testifieth that it is in his hande And if this wyll not suffice heare what followeth 29. My Father whiche hath geuen them me is greater than all and no man is able to take them out of my Fathers hande M. Because it séemed verye rashe that he shoulde attribute so great power vnto him selfe seeing he appeared to be no better then a man hee addeth that his power is not humaine but deuine and that his sheepe are not gotten by humaine strength but geuen
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
begonne because of their mallice but although he groaned in him selfe for the cause aforesayd yet neuerthelesse hée goeth foreward to the graue of dead Lazarus Let vs learne therefore in this place not to aunswere by and by to all speaches of wicked men nor to ceasse from doing the worke of God eyther for the blindnesse mallice reproche sclaunder or ingratitude of wicked men but constantlye to goe forewarde Jt was a Caue A. Concerning the buriall of the faithfull and the comlinesse obserued in the same reade our exposition vppon the foureteene Chapter of Saint Mathewe beginning at the twelfth verse C. There follow diuerse circumstaunces in the raysing vp of Lazarus which doe more set forth the power of Christ as the time of fowre dayes that the Sepulchre had a stoane layde vppon it the which Christ commanded to be taken vp in the sight of al men For it foloweth 39. Iesus saide take ye away the stoane Martha the Sister of him that was dead saide vnto him Lorde by this time he stinketh for hee hath beene dead fowre daies R. The beginning of the workes of God as it séemeth foolishe so also it séemeth to bée childishe For beholde hée whiche went about to rayse vp a dead man cōmaundeth the stoane to be taken away as though by the same power of the worde he could not remoue awaye the stoane from the doore of the Sepulchre or could not bring forth the lyue man through the stoane Why then doeth he that which is greater and committeth lesse matters to others to be done For afterward he commaunded others to loose the napkins that were tyed about his face M. He coulde in déede by the same power haue taken away the stoane by which he went about to restore a dead man to lyfe but hée thought it better to vse their labour about all such lyke thinges which stode by reseruing onely vnto him selfe the power to rayse vp the dead man R. first that so many as were present might bée more assured witnesses of the myracle and secondlye to teache vs to hope well in matters that fall out contrarye to our expectacion For whereas hee commaundeth to take away the stoane it séemeth to argue some impotencye to bee in him but the same impotencye at the leangth breaketh out and sheweth it selfe mightye force and power Lorde by this time he stinketh The infidelitye of Martha serued verye muche to the commendacion of the miracle For so the Lorde is wont to turne euell into good not by our dilligence and labour but by his most wyse dispensation M. This Sister confesseth that the dead Carkas doth sauour or stinks affirming openlye the same to haue béene buryed fowre dayes that euery one might haue the power of Christ in greater admiration For Gods glorye is oftentimes so set forth in vs that by our miserye corruption infirmitye and destruction the maiestye of Gods power is made more manifest Acts 26. x. i. Cor. i5 9 ◠Tim i. 13 So Paul when he would commend the glorye of the grace of GOD which was shewed in him with open mouth confesseth in diuers places that he was a persecutour and an aduersarye to the grace of God C. Notwithstanding that which Martha speaketh here is a signe of distrust as is sayde because shée iudgeth the power of Christ to be lesse than it is for because nothing agréeth lesse with lyfe than corruption and stincke Martha gathereth that there is nowe no hope of remedye Euenso when preposterous cogitacions occupy our mindes God after a sort is driuen from vs least he shoulde finishe his worke in vs. Martha verilye dyd so litle further the raysing of her brother that for her hée might haue lien for euer in the graue because she being past al hope of lyfe went also about to hinder Christe from raysing him vp and yet notwithstanding shée had nothing lesse in her mind This the imbecillitye of Faith bringeth to passe that we being drawne this waye and that waye might fight and contend with our selues Martha lyed not when shee sayde I knowe that whatsoeuer thou askest of God hée wyll geue it thée but a confounded faith doth lytle helpe except the same bée put in vse when we come to the present matter Moreouer in Martha wee maye beholde howe many defections of Faith there be euen in the best Shee was the first that came to méete Christ this was no small testimony of pietye and yet notwithstanding shée ceaseth not to set and laye stoppes and stayes before him in his waye Therfore that we may haue successe vnto the grace of God let vs learne to attribute vnto him farre greater power than our sences can comprehend And if so bée the first promise of God will not content and satisfye vs yet at the least when he confirmeth vs the seconde and thirde tyme let vs be quiet and content after the example of Martha 40. Iesus saide vnto her saide I not vnto thee that if thou diddest beleeue thou shouldest see the glorye of God M. By these woordes our sauiour Christ went about to erect and comfort the sorrowfull minde of Martha which was also weake in the Faith and to direct bring her to this that she woulde with a stedfast and constant minde haue onely regarde to the miracle to come C. And withall he doeth reprehend her distrust for that she had not conceiued hope by the hearing of his promise As if Christ should haue sayde Bv. Thou doest obiect the stinke of the corrupted and putrifyed body whereby thou doest gather with thy selfe that the stoane shal be remoued from the graue in vain and a waye made for him to aryse which shall neuer come forth But the eyes of the faithfull must not bée fixed vpon this earth and earthlye substaunce neither must their eares be open to the reasons of fleshe whiche alwaye rebelleth against God it is necessarye to call to minde the worde of God to remember his promises haue them alwaies before thine eyes and to leane and staye thy selfe whollye vpon them Remember Martha therefore my wordes Hath that failed which I sayde vnto thée euen nowe that if thou diddest beléeue by the death of thy brother the glorye of God should be declared Hath that failed which I promised vnthée saying Thy Brother shall ryse againe Therefore the stinke putrifaction and corruption neyther doth nor can hinder the glorye of God any thing at all Onely beléeue and thou shalt finde God true and omnipotent C. And by this place it doeth appeare that he spake somwhat more vnto Martha than Iohn in wordes hath expressed howe this same was the meaning of Christ when hée called him selfe the resurrection and the life When he sayeth Jf thou diddest beleeue thou shouldest see His meaning is not that the resurrectiō of Lazarus which was done to the glorye of God depended vpon the fayth of Martha but he seemeth rather to meane thus that Martha had not seene the glorye of God if so bee
she had beene voide of faith Vpon iust cause therefore he sayeth not If thou beléeue thy Brother shall rise againe but Thou shalt see the glorye of God C And that not onely because faith doeth open our eyes that we maye beholde the glorye of GOD shyning in his workes but because our Fayth maketh awaye for the power and goodnesse of GOD to offer it selfe vnto vs as we maye reade in the fowre score and one Psalme beginning at the eleuenth verse So againe vnbeleefe stoppeth the accesse vnto God and doeth as it were kéepe his handes fast shut for the which cause it is sayde in another place Iesus coulde shewe no signe there Mat. 13.58 because of thier vnbeleefe Not that the power of God is tyed to the wyll of menne but because they which doe withstand the same by their wickednesse so muche as they can are vnworthy to haue him reuealed vnto them M. He sayeth The glorye of God when hee might haue sayde my glorye for it was meete that the Sonne also shoulde bee gloryfied by this miracle as is sayde before but Christ thought it better to vse this modestye that he might seeme rather to seeke his Fathers glory than his owne although his Fathers glorye and his are alwaye ioyned togeather 41. Then they tooke away the stoane from the place where the dead vvas laide And Iesus lyfte vp his eyes and saide Father I thanke thee that thou hast heard mee Then they tooke C. Nowe Martha being contented with this seconde saying suffereth the stoane to be moued She sawe nothing as yet but because she heareth that the sonne of God doeth not commaunde the same in vain she willingly obeyeth him Where the dead was layde M. The Euangelist thought that he could not sufficientlye inculcate the death of Lazarus that thereby he might make the glorye o◠the power of Christ which is boath the resurrection and the lyfe the more manifest And Jesus lyft vp his eyes Christ talketh with his Father before he commaundeth the dead man and that he might declare that he talked with the Father he lifted vp his eyes towardes heauen Bv. to the ende that by the very gesture of his body he might declare to the standers about him that the same which he dyd was by the power of God who is the aucthour and geuer of all good thinges C. This therefore is the signe of a good minde disposed to praye For if so bée a man wyll truly call vpon God he must be ioyned with him the which cannot bée except he be lyfted vp from the earth and ascende aboue the heauens The which a man cannot doe by lifting vp his eyes onely For the hypocrites also doe the like who being ouerwhelmed in the fylthynesse of the fleshe do séeme by lifting vp of their eies and by wrything of their faces to drawe heauen vnto them but that which they do hipocritically the children of GOD must do sincerely Notwithstanding he which lyfteth vp his eyes towarde heauen ought by his cogitacion to include God there who being in euery place fulfilleth both heauen and earth but because mens mindes cannot be frée from groase imaginations but that they wyll imagine some groase and base thing to bée in God except it be when they are lyfted vp aboue the worlde the scripture calleth vs thither and testifieth that the heauen is Gods seate Esay 66 i But this lyfting vp of the eyes is not such a ceremonye that true prayer shall not bée acceptable without the same for the Publican no doubte which looked downe to the grounde dyd neuerthelesse by his faith pearce the heauens And yet this gesture is profitable for it styrreth vp men to séeke God and moueth the affections For there is no doubte but that Christ when hee lifted vp his eyes towards heauen was rapte thyther with greate vehemencye Father I thanke thee that thou hast heard me Bv. The Sonne is not so heard of the Father as we are hearde but after a more certaine speciall manner For the Father heareth the Sonne that is to say he is of the same wyl and power that he is of The Sonne wylleth not any thing contrary to his father neyther stādeth hée in néede of any other forreyne or externall helpe C. Nowe therefore he beginneth with thankesgeuing when as he had asked nothing but although the Euangelist make no mencion that he prayed yet notwithstanding there is no doubte but that he first made his peticion for otherwise he coulde not bee heard And it is verye credible that among those groaninges of the which the Euangelist speaketh he prayed Nowe hauing obtained Lazarus lyfe hée geueth thankes to the Father And in that hée arrogateth not this power to him selfe but attributeth the same to his Father as receiued from him he declareth him selfe to bée the Minister of the Father For to frame him selfe to the capacitye of menne one whyle he proouing and confirming his diuinitye challengeth vnto him selfe whatsoeuer belongeth vnto God another whyle being contented with the personne of a man he geueth the whole glory of the diuinitye to the father 42. Howbeit I knowe that thou hearest me alwaies but because of the people which stande by I sayde it that they maye beleeue that thou hast sent mee B. He was sure already that his Father would at his request restoare Lazarus to life Therefore that he might séeme to doe all thinges by the wyll of his Father he gaue him thankes C. And when he addeth that he knewe the same before he so doeth least any man shoulde thinke that he was in so small fauour with the Father that hée could not doe what miracles he woulde at the first without staye Therefore he declareth that there is suche a consent betwéene him and the father that nothing is denied vnto him and that hee néeded not to haue prayed séeing he dyd that thing onely which hée knewe was commaunded to him of the Father but to the ende it might the more euidently appeare vnto men that this was a diuine worke in déede he therefore called vppon the name of the Father B. To be short he geuing thankes vnto the Father in the presence of the people testified that hée wrought all thinges by the power of his father that he is alwayes heard of the Father and that his wyll and the Fathers wyll are all one C. If any man obiect and say Why then dyd he not rayse vp all those that were dead Wée aunswere that God by his wisedome and counsaile appointed so many miracles to be wrought and no moe than should serue for the approbation confirmation of the Gospel That they might beleeue B. Let vs knowe that all the words and déedes of our sauiour Christ belonged to this ende that we might beléeue Iesus to be the sonne of God our sauior They which stóode by might in some sort knowe the Father and yet be ignoraunt of the Sonne therefore hée prayeth before them that they might knowe
bretheren thou knowest not whether Christ be a Mayster or no. But séeing a great many loue their brethren very couldly but none so effectually as they ought we maye thereby perceiue howe farre wée are yet from the perfect light of fayth M. Moreouer this place maye specially be obiected vnto them who when they beare the doctrine of the Gospel say who knoweth not these thinges Therfore let it be sayde vnto them If yee knowe these thinges blessed are yee if yee doe them A. Contrarywise if ye know these thinges and doe them not ye are accursed and miserable Iam. 4 17 For to him that knoweth how to doe good and doeth it not to him it is synne Luk. 12.47 And the seruante that knoweth his maisters will and doth it not shal be beaten with many strypes 18. I speake not of you all I knowe whome I haue chosen but that the Scripture might bee fulfilled Hee that eateth bread with mee hath lifte vppe his heele againste mee C. Againe he sheweth that there is one among his Disciples whiche is in very déede nothing lesse than a Disciple and this he doth partly for Iudas sake to the ende he might make him the more inexcusable and partly for the other disciples sake lest the false Iudas should make any of them to slide back And hée doth not only animate them to persiste in their vocation notwithstanding the fall of Iudas but also because the felicity of the which he spake pertained not to all men he teacheth that the same ought to be the more earnestly sought for of all men and when they haue founde it with the greater constancie to abide in the same And now this their stedfast standing he attributeth to their election For as the strength of man is weake and fraile so it staggereth at euery small puffe of winde and falleth with the leste thruste yf so be the Lord stayeth not vp the same with his hand But because be gouerneth those whome he hath chosen how subtily soeuer Sathan séeketh to worke their destruction he shall profite nothinge at all but with firme constancie they shall perseuere vnto the ende And not onely perseueraunce is here attributed to election but also the beginning of pietye Howe commeth it to passe that one loueth the word of God more thaÌ„ another Surely because he is elected Election is the cause of pietye Again how commeth it to passe that the same goeth on still in Godlinesse of life but only because the purpose of God is sure which perfiteth that worke which he hath begone Furthermore this is the principall difference betwéene the Children of God and the vnbeléeuing that the one are drawen to saluation by the spirite of Adoption and the other by their vnbrideled and lasciuiouse fleshe to damnation Otherwise Christ might haue sayde I know what euery one of you shal be but leste they should arrogate any thing vnto them selues but might knowe rather that they differed from Iudas by grace only and not by their owne power hee setteth before them the frée election vppon the which they were builded Wherefore let vs hereby learne to way and consider all the parts of oure saluation Iohn 6.70 And whereas in another place he reckneth vp Iudas among the elect it is another manner of speaking and not a contrary For there the Temporall election is noted by which God doth appoynt vs to some certaine and spetiall worke as Saul who was chosen to be a King notwithstanding that he was a reprobate but nowe Christ speaketh of the eternall election by which we are made the sonns of God and by which God hath predestinated vs to life before the foundation of the worlde was layed Also somtime God doth adourne the Reprobates with the giftes of the holy Ghoste to execute that office which he committeth vnto them So there shined in King Saule prinâ—ly vertues for a time So Iudas also had notable giftes beseeming an Apostle of Christ But the Spirite of sanctification which God geueth only to his childeren is another manner of spirite For he renueth them by the same in minde and harte that they might be in his sight holy and irreprehensible Also they haue in them a liuely roote which cannot bee plucked vp at any time because the Adoption of God is without repentaÌ„ce that is to saye God neuer faileth those whom he hath chosen Notwithstanding this abideth firme that it beloÌ„geth vnto the deuine election that we imbracing the doctrine of Christ by faith do also attaine life and that this is the only cause of our blessednesse by which we differ from the Reprobate that they béeing destitute of the grace of the Spirit come to destruction but wée haue Christ our watchman who gouerneth vs with his hand and defendeth vs by his power M. We sée also here howe those thinges whiche concerne onelye the good are commonlye also spoken vnto them amongst whom euell personnes also are mixte Those thinges whiche the Lorde had spoken vnto his disciples to instruct them he so spake vnto them as if they had pertained vnto all when as notwithstanding they dyd not appertaine to all euenas he in this place plainly testifieth Therefore let no man in the Church bée offended yf so be he heare Christians among whome as yet there are many wicked prophane persons to be called godly and holy men if so be he heare the doctrine of life commonly preached to all men when as faith and pietie belongeth not to all yf so be he heare all Christians generaly reprehended of sinne when as notwithstanding all are not culpable euenas we sée that the Apostle reprehendeth the Corinthians Let him alwayes consider and say within hym selfe i. Cor. i. xi these thinges pertaine not to all Furthermore Christ here geueth euident testimony of his diuinity firste of all when he affirmeth that he doth not Iudge after the manner of men secondly when he maketh him selfe the authoure of election For this knoweledge of the whiche hée speaketh in this place is proper only vnto God but this other is more effectuall when he sayth that they were elected of hym before the creation of the worlde For this so notable a declaration of hys deuine power ought to mooue vs more then if the scripture did call him God a hoondered times That the scripture might be fulfilled C. It might séeme very absurd that he which was chosen to so honorable an office was not also endued with true godlinesse for it might easily be obiected Why did Christ choose one to be an Apostle which should fall from his Apostelship And why did he create him an Apostle whome he knewe should be such a wicked and naughtie person To this therefore Christ aunswereth that necesarily it was so because it was forshewed and knowen also aforhand to the Prophet Dauid For some thinke that the prophesye is cited which properly belongeth vnto Christ othersome think it to be a simple comparison that like as Dauid
them bicause they sought him too superstitiously Let vs learne also by this exāple to kéepe vs within our bounds in sorrowfull and obscure matters vntill by the grace of God better thinges come to lighte 11. Mary stoode without at the Sepulcher weeping So as she wept she bowed hir self into the Sepulchre 12. And seeth two angels clothed in whit sitting the one at the head the other at the feete where the body of Iesus was layde C. Now the Euangelist beginneth to shew how Christ appeared to testifie his resurrection Resurrection of Christ confirmed aswell to the women as to his Disciples And although there be mētion but of one Mary yet notwithstanding it is likely that there were mo women with hir For wheras other think that they were gone for feare it is against reason They séeke to auoyd repugnancie where there is none Nowe whereas the women abide by the sepulchre the Disciples being gone into the Citie there is no cause why they should be greatly cōmended for the same more than the other For the other go away with ioy and consolation and these tarry and occupie them selues with vayne and superfluous wéeping To be short they stayed at the sepulcher superstitiously and with carnall affection And seeth two angels Bv. It seemeth that Mary the Disciples beeing returned home came agayne to the Sepulchre For as she stoode without at the doore of the Sepulchre and did nothing els but weepe after the maner of women the presence of Angels which were in the sepulcher broughte to passe that stouping downe she might sée into the Sepulcher where she saw two Angels with a ioyfull and glorious countenance keeping that place where the body of the Lord was layde C. Wonderfull was the sufferance and goodnes of the Lorde which forgaue Mary and hir fellowes so many vices For he doth them no small honour in sending his Angels and in manifesting him selfe vnto them the whiche was not graūted vnto the Apostles For although the Apostles and the women were all in one fault yet notwithstāding theyr blindnesse was lesse excusable who beeing so plainly taught had profited so litle Christ chose the women that he might fyrst reueale him selfe vnto them not with shame to the Apostles M. Notwithstanding it is vncertayne whether Mary knew them to be Angels yea or no or whether shee thought them to be men Most thinke that she toke them for mē But so often as we reade that Angels appeared in the vsible shew of men and clothed in mens apparel it was bicause of the grosse rudenesse of men Also there is no doubt but that they had sometime true bodies giuen vnto them But whether these two Angels had only the fourme of bodies or no it is superfluous to enquire It suffiseth vs that the Lord gaue vnto them a humaine forme in so much that the women coulde both see and heare them but they were beautified so straungely that they seemed rather to be come from heauen than from among men Bv. And certaynely God at this time had ordeyned these Angels to testifie of the resurrection of the sonne The one at the head the other at the feete Whereas in Matthew we haue mention made only of one Angell it differeth nothing from the Narration of Iohn For bothe spake not at once to Mary but one of them to whome the message was committed C. And in that the Angels kéepe and watche this place we haue to note that Christe thus began the glory of his kingdome For in that the Angels honor his Sepulchre the ignominy of the crosse is not only therby taken away but the Maiestie of Christ also shineth 13. They say vnto hir womā why wepest thou She saith vnto thē for they haue taken away my Lord I wot not where they haue laide him M. The Angels knew wherfore Mary wept but they kept the same secrete awhile vntill Christ made them ioyfull by appearing vnto them C. But by the other Euangelists we may gather that the Angels spak more but S. Iohn only noteth the same briefly bicause this was sufficient to testifie the resurrection of Christe This speach conteyneth both reprehensiō and consolation The Angels reprehende the vntimely wéeping of Mary notwithstanding withal they mixe ioy in denying that there is any cause to weepe for that Christ was risen She sayth vnto them bicause they haue takē Mary being exceeding sorowfull wayed not what these two men appearing in white apparell and sitting in the emptie sepulchre might meane A. And therefore simply she cōplayneth that the body of the Lorde Iesu was taken away euen as a little before she complayned to the Disciples with the rest of the women 14. When she had thus said she turned hir self backe and sawe Iesus stāding and knew not that it was Iesus C. But how was Mary thus blynded and deceyued that she knewe not Iesus who ought to haue béene familiarly acquaynted with him Some think that he appeared in another fourme But it is more likely that the fault was in the womans sight euen as it is sayde of the two Disciples in the .24 of Luke Therefore let vs not say that Christe did alter and chaunge his face as the Poets fayne of Proteus who transformed him selfe into diuers shapes but rather let vs say that it is in the pleasure and power of God which hath giuen eyes vnto men to dasel them when it shall seeme good vnto him that in séeing they might not sée And in Mary we haue a common example of the errours of mans minde For althoughe Christ offereth him selfe to be séene yet nethelesse we imagine that he hathe diuers fourmes in so muche that our sence and reason conceyueth any thing sooner than true Christ For séeing the sighte of our minde is of it selfe deceytfull it is also blinded and bewitched by Satan and the world that it might discerne no truth 15. Iesus saythe vnto hir Woman why wepest thou whome seekest thou Shee supposing that he had ben a Gardener saith vnto him Sir if thou haue borne him hēce tell me wher thou hast layd him I will fetche him M. The Lorde him selfe speaketh vnto hir as a stranger demaundeth the cause of hir wéeping as moued with cōpassion Syr. C. She calleth him Syr according to the maner of hir countrey For the Iewes saluted husbandmen and other base personages by the name of Syr. If thou haue borne him hence M. Bicause she thought that he had hard hir speake those things which she had answered to the two men sitting vppon the sepulchre she sayth not I séeke my Lord but simply If thou haue borne him hence tell me vvhere thou hast layde him that I may go and fetche him and burie him in a condigne place C. Heere we see that Mary sauoreth nothing but that which is from the earth She only desireth to haue the dead carkasse of Christ that she might kepe the same in a sepulchre but she thinketh not vpon the diuine
power of his resurrection whiche was moste principall Wherfore it is no maruell if suche grosse affections put a vayle before hir eyas 16. Iesus saythe vnto hir Mary She turneth hir self and said vnto him Rabbony whiche is to say Master C. In that Christe suffered Mary to erre for a shorte time it is profitable for vs to confirme our fayth but nowe wyth one worde he reuoketh hir from errour M. He sayth not I am he whom thou séekest for whose sake thou wepest so much but he calleth hir by hir proper name as one familiar friende speaketh to another and that with suche a voyce as was best knowen vnto the woman C. At the first he spake vnto hir as a stranger but now taking vpon him the person of a Master he speaketh vnto hir as to a Disciple euē as we heard before that a good shepheard calleth all the shepe of his flocke by name Iohn 10.3 The voice therfore of this shepeherd perceth into the mind of Mary openeth her eyes moueth al her sences affecteth her forthwith to geue her self vnto christ For She tourned hir selfe and said vnto him Rabboni M. The Euangelist in saying that Marie tourned hir selfe about againe meaneth that she tourned hir face again to the Sepulcher whither peraduenture hir heart was bent A. For she had a feruent vnspeakeable desyre to fynde the Lord but so soone as she heard and vnderstoode the voice of her Shepeheard she biandby cryed with great ioye and admiration Rabboni C. Thus in Mary we haue depainted to vs the Image of our calling For this is our only enteraunce into the true knowledge of Christ if so be he know vs fyrst and do familiarlye call vs vnto him not with that common voyce which generally soundeth in the eares of all men but by which he doth specially cal those shepe which are geuen vnto him of the father Hereuppon the Apostle Paule sayth Gal. 4.9 After that ye knew God yea rather wer known of God And the efficacie of the word appeareth hereby that Mary gaue biandby vnto Christ that honour which was due vnto him For the name of Rabboni is not only honorable but contayneth also the profession of obedience Therefore Marye declareth her self to be a disciple of christ and submitteth her selfe vnto him as to a maister This is a wonderfull and secret conuersion of mans mynde when God illuminating the same by his holye spirite maketh the same of blynde sodenly to sée perfectly The like example we haue almost in the two disciples which were going to Emaus A. For when as at the fyrst their eyes were held that they knew not Christ Luk. 24.30 at the length when he toke bread and blessed and brake the same their eies were opened and they knew him whom before they iudged to be a straunger C. Furthermore the example of Marye ought to be an exhortation vnto vs that so many as Christ calleth vnto him do answer him presently again without delay 17. Iesus sayth vnto her touch me not for I am not yet ascended to my father but goe to my brethren and saye vnto them I ascend vnto my father your father and to my god your God B. Mary wold haue imbrased Christ for the exceding loue ioy which she had because she saw Christ present again in the flesh But when the Lord sawe that she wondered at his carnall presence more than was mete seking to lift vp her mynde to heauenly thinges and to the imbracinges of faith forbad her to touch him saying Touch me not C. Notwithstanding this séemeth not to agree with the narration of Mathew Mat. 28.9 For he plainlye writeth that the women imbrased the féete of Christ And seeing afterward he would haue his disciples to handle and to feele him what cause was ther why he should forbid Mary to touch him Obiection M. For he said vnto Thomas brīg hither thy finger and see my hands and put thy finger into my syde and be not faithles but beleuing C. The solution hereof is very easy if so be we consider that the women were not prohibited the touching of Christ before such tyme as they were too busy and desirous to touche him Answere For no doubt he did not forbid thē to touch him so far forth as it was nedefull to take away all doubt but when he saw that they were to busye in impracing his féete hée moderated and corrected that rashe zeale For they depēded vppon his corporal presence neyther did they know anye other way to enioy him than if he dwelt among them vppon the earth M. Moreouer bicause his disciples doubted whether he were truly risen again or no and bicause the same which appeared vnto them was iudged of them to be but a vision Luk. 24.37 to the end they might beleeue the resurrection he sayd Feele and see for a spirite hath not flesh and bones as ye see me haue Also Thomas had sayde Except I see the print of his nailes in his handes and put my finger into the print of the nayles and my hande into his side I will not beleue Therfore Christ did very well in offering him selfe to be felte of him A. But in Marye there was no suche doubting that there should neede any further feeling but it was requisite that she shuld come to a further faith and to more plain vnderstanding of the kingdome of Christ least she should abase him in cogitation more than there was cause C. We must also note the reason which Christ addeth For I am not yet ascended to my Father For by these wordes he commaundeth the woman to suspend their affection vntill suche time as hee was ascended into the glory of his kingdome Furthermore he sheweth the fayth of his resurrection not such a faith as they imagined to them selues as that when he was risen againe he should raigne triumphe in the world but rather that by his ascension into heauen he shold take possession of that kingdome which was promised vnto him and sitting at the right hande of his Father might gouerne the Church by the power of his spirit Therfore the sence and meaning of his wordes is that the state of his resurrection is not full and perfecte vntill such time as he sit at the right hand of his Father in the kingdome of heauen As if he should say B. Think not bicause ye sée me presente in the flesh that ye haue obtayned the fruition of all good thinges I sayd before vnto my disciples that it was good for them that I should go vnto my Father to whom when I had ascended I would send my spirite the comforter and bring all things to passe for them These thinges ye ought to looke for and not to make such account of my corporall presence Abstaine therfore from this earnest touching lest ye be to much addicted to my carnal presence ye ought hereafter to imbrace me by faith raigning in heauē C. But this