féede his flocke But neglecting the loue of Christe the moste highe Shepheard and reiecting the office of feeding to boast of succession is extreme impudencie and follie Bv. This also hath a singuler emphasis that Christ sayd not Feede thy shéepe Act. 20.28 1. Pet. 1.18 but feede my shéepe feed my lambs For he hath made vs a peculier people to him selfe by the redemption of his bloud Ministers therfore are shepheards of the Lordes flocke and not Lordes G. Moreouer heereby it dothe playnely appeare what great care Christ hath for our saluation when he doth so specially commit the same vnto Shepheards M. Also wee must not lightly passe this that Christe calleth all the faythfull his Lambes For he giueth vs to vnderstande that as yet they are tender and are therefore to be fed with greater care and diligence euen as ther is commonly greater care had for the feeding of yong Lambes than for olde sheepe bicause the hope of the flocke consisteth in them 16. He sayth vnto him the seconde time Simon Ioanna louest thou me c. A. Agayne the Lord asketh Peter whether he loue him laying vppon him the same burthen which he did before saying Feede my sheepe Bv. That is to say refreshe comfort reproue admonishe and teache with the worde of truth M. Here is the office of a Shepheard expressed For the verbe which we haue heere dothe not onely signifie to feede but also to gouerne and rule Thus the minister of Christe ought to feede the Lords sheepe with the prouander of doctrine and to direct and gouerne them with the worde of admonition and correction C. Moreouer Christe did not commit all generally vnto Peter to others to be fedde but onely his lambs and sheepe Euery good shepheard muste seeke to bâ—â—ng all vnto Christe And bicause they can not discerne betweene sheepe and wilde beastes we must séeke by all meanes possible to tame those that are more like Wolues than sheepe But when they haue done all they can it is but lost labour which is not bestowed vpon the chosen sheepe 17. He sayth vnto him the third time SimoÌ„ Ioanna louest thou me c. M. Peter was very sory by the remembraunce of those things which were past least the same might happen vnto hym agayne which happened before when he presuming and bragging ouermuch had a miserable fall C. Or else he thinketh that he is secretly nipte and blamed as not answering to the minde purpose of Christ But we shewed before that this repetition is not superfluous Also Peter as yet had not experience howe deepe this loue of Christ ought to be imprinted in their mindes who were to withstande an innumerable sorte of perils Afterwarde he learned by experience that this strayte examination was not vayne Also in hys person all they which wil take vpon them the charge of gouerning the Church are taughte not lightly but deepely to examine them selues what zeale they are endued withall least they runne back or faynt in the middest of their course We also are taught to be quiet and patient when soeuer the Lorde shall straytly or roughly examine vs bicause he hath iust causes of that thing of the whiche oftentimes we are ignoraunt 18. Verely verely I saye vnto thee when thou wast young thou gyrdedst thy self and walkedst whyther thou wouldest but when thou shalt be olde thou shalt stretch foorth thy hands another shall gyrde thee c. Bv. After that Christ had receyued Peter into the company of the Apostles and had restored him to his name and office prescribing what he should doo namely loue and feede C. He armeth him also agaynst the battell whiche was at hande And so he dothe not onely require of him fayth and diligence but also an inuincible courage in perils and constancie in bearing the crosse willing him to be readie to suffer death so often as neede shall require Bv. Whereby he declareth what all teachers of the Gospell and faythfull pastors must looke for to receyue at thys worlde namely greeuous afflictions and in the ende shamefull death C. For although the condition of all Pastors be not alike yet notwithstanding this admonition perteyneth to all in some parte The Lorde spareth many and requireth not their blud being only coÌ„tented with this that so long as they liue they wholly consecrate theÌ„ selues vnto him in fayth But yet bicause Sathan biddeth battell dayly they muste be alwayes prepared to dye whiche take vppon them the office of feeding bicause they haue to doo not onely with sheepe but with wolues When thou wast yong M. Christ doth not heere so muche put a difference betweene youth and old age as betweene the time of worldly peace and tyrannical persecution C. And by this worde of gyrding he comprehendeth all outwarde actions by whiche a man frameth him selfe and his life Howbeit many thinke that the kinde of death whiche Peter suffered is heere noted bicause he was hanged with his armes stretched out But what kinde of death soeuer it was that Peter suffered it is better to be ignoraunt of the same than to beleeue doubtfull tales Bv. Therfore the simple sence is this Before that Peter was a preacher of the truthe that is to say an Apostle of Christe he had libertie to lyue as he lysted the world did not hate him But so soone as he was made the seruant of Iesus Christ and a preacher of the Euangelicall truth Iohn 5.19 the whole worlde was against him For the whole world lieth in wickednesse But the Gospel preacheth to the whole world righteousnes Therfore it accuseth kings Princes high and lowe riche and poore And herevpon it commeth that the preachers of the truth are hated of all estates and degrees of men euen to the death C. Now in Peter we haue a notable spectacle of the estate and condition of vs all Many liue in ease and pleasure before they be called of Christ but so soone as they haue giuen their name vnto hym and are receyued for disciples they suffer greeuous conflicts they are in perill and at deathes doore This condition though it be harde and paynfull yet notwithstanding we must beare the same paciently For he knoweth our infirmitie he will lay no more vpon vs than we shal be able to beare A. 1. Cor. 10.13 So he bare with Peter so long as he was tender and weake euen as he said vnto him Iohn 13.36 VVhither I go thou canst not follovve me but thou shalt follovve me heereafter And leade thee whither thou wouldest not C. It seemeth absurde that Christ saith his death shall not be voluntarie For as he hath no constancie so hath he no prayse of Martyrdome which is caried violently to death agaynst his wil. M. But we must distinguish here betweene the will of the spirite and the wil of the flesh C. For this ought to be referred to the battell of the spirite and the flesh which the godly feele in them For
did not here plainly affirme that the holy Ghost hath no other office than to establishe the kingdome of the sonne of God and to ratefye and confirme that for euer which the Father hath geuen vnto him To what ende then pertayneth the doctryne of the spirite Math. 17 5 Not to drawe vs from the scoole of Christ but rather to establishe and confirme that voyce by which we are commaunded to hear him Otherwise he should diminishe the glory of Christ which sayeth Hee shall glorify mee c As if he should saye After the holye Ghost shal be reuealed ye shall preach the Gospell to the whoale world and ye shall tell foorth my most gloryous vyctorye ouer the worlde sinne death Sathan and hell the which shall tourn to my great glory M. Let them noate and consider this which bragge and boast of the instruction and reuelation of the holy Ghost in the Churche The worke of the holye Ghost is not to gloryfye our strength wisdome and merittes but Christ which cannot bee glorifyed but in our heartes mortefyed and voyde of our owne ryghteousnesse C. When Christ addeth that the holye Ghoste shall take of his he geueth vs to vnderstande that we receiue his spirite to this ende that we might enioye his benefits For what doth it profite vs Surely it bringeth to passe that we are washed with the bloud of Christ that sinne is abolished by his death in vs that our ould man is crucefyed that his resurrection is of power to bring vs to newnesse of lyfe and finally that wée be pertakers of all his benefits and graces Therefore the spirite geueth vs nothing which is not in Christe but taketh from Christe to geue vnto vs. The lyke also wee muste thinke of doctrine i. Cor. i 30. For he doth not illuminate vs to drawe vs any whit from Christ but to fulfill that which Christ speaketh namely how that Christ is made vnto vs wisedome For it openeth vnto vs those treasures which are hidden in Christ To be short the Spirite doth in ritch vs with no other treasures than with the ritches of Christ that in all thinges Christe may be gloryfyed 15. All thinges that the father hath are myne Therefore sayde I not vnto you that hee shall take of mine and shewe vnto you C. Because Christ had séemed to haue spoken arrogantly lest he myght seeme to deminishe the glory of the father in saying Because he shall receiue of mine he strayght waye maketh mencion of the Father and confesseth that he hath all that from the father which he geueth vnto vs by his spirit But when he sayth that al things which the Father hath are his he speaketh in the person of a mediatoure because they shoulde drawe and receiue from the fulnesse of the same He alwayes hath respect vnto vs and speaketh of his Ritches to inuite vs to enioye the same and among the benefites which by his hand wée receiue from the Father hée reckoneth vp the spirite M. Let vs consider therefore of what dignitye the sonne of GOD is If all thinges are his whiche belong vnto the Father then is he of equall wisedome power and dignitye with the Father Mat. 11.27 and Lorde of all Herevpon it commeth that the Apostle Paule sayeth All thinges are youres and you are Christes i. Cor. 3.21 and Christ is Goddes M. Howebeit Christ speaketh not so muche here of his secréete power as hée doeth of his office 16. After a while and yee shall not see me and againe after a while and ye shall see me for I go to the Father M. The tyme was euen at hande that the Disciples being depriued of the presence of Christ shoulde bée verye heauy and sorrowfull the which sorrowe strayte after the resurrection of Christ shoulde bée tourned into greate ioye By the promise of this euerlasting ioye to come hée comforteth their mindes againe with these wordes B. I therefore speake vnto you of the holye Ghost the comforter by whome hereafter ye must be taught all thinges because the tyme is verye short which I haue to tarrye with you in the fleshe For euen anon I shal be caryed to death but shortly after I shal be restored to you againe but after another manner that is to saye by the presence of my spirite C. Howebeit othersome expounde it thus Ye shall sée me when I am rysen againe from the dead but it shall bée but for a short tyme because strayte after I shal be receyued into heauen But by this consolation he doth rather mittigate the sorrowe which they might conceyue by his absence affyrming that the same shoulde not bée long and so he commendeth the grace of his spirite by which he shoulde be with them for euer And it ought not to séeme absurde that he affyrmeth him selfe to be séene when he dwelleth in his Disciples by his spyrite for although he bée not discerned with our eyes yet notwithstanding Faith beholdeth Christes presence his presence is felt and seene with the eyes of fayth It is true which the Apostle sayeth VVee knowe that so long as wee are at home in the bodye 2. Cor 5.6 wee are absent from the Lorde For wee walke by fayth not after outward apperance Therefore the grace of the spirite is a glasse for vs in the which Christ wyll be séene according to this saying of Paule Though wee haue knowne Christ after the fleshe 2. Cor. 5 6 nowe yet henceforth knowe wee him henceforth no more 17. Then saide some of his Disciples betvven them selues vvhat is this that hee saieth 18. vnto vs After a vvhile and ye shall not see me and again after a vvhile and ye shall see me and that I go to the Father M. The matter it selfe of the which the Lorde spake as it was rare and seldome hearde so was it obscure vnto the Disciples and not easye to bée conceyued R. For fleshe and blood is deaffe at the Preaching of the Crosse and vnderstandeth nothing that is spoken of the Crosse For howe oftentimes had hée toulde his Apostles that hée woulde goe vnto the Father and take possession of a newe kingdome Howe often had hée made mencion of his Passion Notwithstanding they doe not as yet vnderstande the same so blynde is our nature in the worde of God without the spirite of Christ Suche is the doctrine of Christ that it requireth not carnall hearers but spirituall bearers and this is the cause that so fewe doe truelye vnderstand the same Notwithstanding wée must noate that not all but some of the Apostles not vnderstanding the wordes of the Lorde spake thus among them selues for they were not al of like capascity and wisedome 19. Iesus perceiued that they would aske him and sayde vnto them Doe yee enquire among your selues of that I saide After a while and ye shal not see mee and againe after a whyle ye shall see me R. This is an example of gentlenesse and carefulnesse Of gentlenesse in
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
greate assembly of men Bv. For the Treasury was a large and frequented place in the temple where the giftes that were geuen to the temple were kepte and the holye oblations layed vppe Of this place the other Euaungelists also haue made mention Mat. 27.6 Mar. 12.41 Luk. 21.1 The meaning therfore of the Euaungelist is that the Lorde preached and taught not in an obscure place but openly in the temple otherwyse howe vnnecessary was it to make any mencion of the Treasury C. C. And herewithal he commendeth vnto vs the wonderful power of God in that they were constrayned to suffer and beare with Christe openly teaching in the Temple whome a litle before they sought to kill For séeing they had authoritie in the temple insomuche that they might doe all thinges there as they listed they might with lifting vppe of their finger only haue cast Christ out of the Temple Wherefore hée presuming to take vppon him the office of teaching why doe they not by and by laye violent hand on hym We sée therefore that God caused hym to be heard and defended him with hys power that the sauage bestes might not touche hym he béeing in the midest of them For his hower was not yet come R. This is so often repeated for our consolation C. to the ende we might learne that we liue and die at the will and pleasure of God and not of men R. And maye be sure that not one heare of our head can perishe withoute the good will and pleasure of God Luk. 2i i6 Concerning the which matter reade the seuenth Chapter going before and the thirtye verse 21. Then sayde Iesus agayne vnto them I goe my waye and ye shall seeke mee and shall die in your sinnes vvhether I go thither canne ye not come Then sayde Iesus againe M The Euaungelist here geueth vs to vnderstande that the Lorde had respect to a sertayne deede and purpose of the Iewes going before wherehe was mooued to obiecte these thinges vnto them concerning his departure that is to say because he knewe the mind and purpose of the Iewes who went aboute to take him he maketh mention here of his departure C. and séeing that he doth nothing preuaile with the obstinate he denounceth vnto them destruction And this is the ende of all those which reiecte the Gospel For the same is not preached in vaine but must nedes be eyther the sauoure of life vnto lyfe or else of death vnto death as sayth the apostel B. 2. Cor. 2 i6 In the words going before he had said that he shoulde be vnto his Disciples the lyght of lyfe shewing what successe they shall haue whiche folowe him that is to saye they shall knowe Christe but in these wordes he sheweth what shall bée theyr rewarde which reiecte him namely they shall dye in their synnes C. For the summe of his words is that the wicked shall féele at the length howe muche to their incommodity they haue reiected Christ willingly offering him self vnto them but all to late when they shall haue no time and space to repente For séeing it is he aloane which must deliuer vs from iniquitie in the whiche we are borne it must néedes be that they dye in their synnes which take hym not to bée their deliuerer M. He sayde therefore I goe my waye As yf he shoulde saye why take ye suche secret counsayle howe to take me and to destroye me I will shortly departe I will not tarry long with you but will ease you of this trouble C. Wherfore to the ende he might the more terrefye them with the nerenesse of the punishment he only sheweth that the Gospell shal be preached vnto them but a shorte tyme and that yf they did let passe that occasion they shoulde haue the lyke acceptable tyme and dayes of grace Euenso also at this daye when Christe knocketh at our gate we muste goe for the strayght waye to méete him leste he beeing wearye of our slouth doe withdraw hym selfe from vs. And verely the experience of many ages hath taught vs how greatly this departure of Christ is to be feared M. This also is here to be noated that Christe offered hymselfe to the deth willingly the which he declareth when he sayth I goe my waye The wicked Iewes vsed violence at the death of Christ but yet he did not so depart out of this worlde as do they which are depriued of this lyfe by violent death agaynst theire wiles but farre otherwise of his owne accorde and voluntarie will retourning to his Father againe And thus standeth it withall the Godly The worlde knoweth not what iniurie to doe vnto them and vseth all manner of violence against them at what tyme it doth as it were banish them from lyfe but they ar not banished from life againste their wiles Violence in death speedeth the godly to the kingdome of heauen but are ordaned for that place whether they goe and they are so farre from being hurte by anye violence that by the same they are rather hastned and spéeedely caryed to the place wherevnto they are in the waye C. When Christe sayth And yee shall seeke mee He meaneth not that he shall be sought of them by the right and true waye of faith but sheweth howe carefully men shall by all meanes séeke their deliueraunce when they ar brought vnto gréeuouse straightes For the vnbeeleeuing would haue god to be fauourable vnto them and yet they cease not to flée from him God calleth them Faith and repentance is the waye whereby wee haue accesse to God and they haue accesse vnto hym in fayth and repentaunce but they resiste God with the hardenesse of theyr harte and being ouer come with desperation frette and fume againste him But yf so be their conuersation had béene true and vnfained they had not soughte hym in vaine because he hath not promised in vaine that he will heare the synner so often as he cryeth and sygheth vnto him Eâ—chi 18.28 22. Then sayde the Iewes will he kill him selfe because he sayth whether I go thether canne ye not come Bv. The Iewes according to their manner deride and scorne those thinges which they vnderstand not C. and procéede not only in secure contempt but also in peruerse péeuishnesse for they mocke and scoffe at that which he hadde sayde that they coulde not followe hym to the place whether hée went As If they shoulde saye If he kill him selfe we confesse that we cannot follow him because it is not lawefull Bv For it maye be that he will kill hym selfe béeing desperately mynded C. For they did both nothing esteme the abseÌ„ce of Christ also thought them selues to excell him in all thinges And therefore they wyll hym to goe so farre as he woulde Bv. Thus doth the wicked and detestable presumtion and bouldnesse of wicked men dally and iest in diuine matters C. This verely is horrible dulnes but so doth Sathan bewitch the reprobate that they cast
to abide in his worde Bv. This parte Faith quicneth mans soule If a man comprehendeth all mortall men and excludeth none of what age sexe or condicion soeuer he be of Hee shall not see death C. Because so soone as Faith hath quickened the soule of man death can wounde and kyll no more B. And the Faithfull by the vndoubted hope of the blessed Resurrection when they dye are rather sayde to sléepe than to dye in the meane time being in soule in euerlasting lyfe and blisse with the Lorde For what else is the meaning of this which Christ sayth Hee shall neuer see death but because he sawe another death from the which he came to deliuer vs that is to saye the seconde death Death euerlasting euerlasting daath death of hell fyre the death of dampnation with the Deuell and his aungelles that is death in déede M. Therefore neuer to sée death is nothing else but to haue euerlasting lyfe So that we may noate and learne here that Faith is the way to Immortallity Bv. And that Christians doe truely lyue and neuer dye although in this worlde they be more lyke to dead men than to liuing men and to dye in body like other men A. For the saying of Christ here is moste true to the whiche also agréeeth this place Euery one which liueth and beleeueth in me shall neuer die Ioh. 11.26 52. Then sayde the Iewes vnto him now knowe we that thou haste the Deuell Abraham is deade and the Prophetes and thou sayest if a man keepe my sayinges hee shall neuer taste of death M. Leauing that whiche the Lorde had obiected for the defence of his doctryne the Iewes agayne according to their maner craftely wrest those things which they thought might serue theire tourne to cauell C For the reprobate abyde still in their senclesnesse and are no more touched or mooued with promises than with threatnings insomuch that they can neyther be allured nor drawen vnto Christ They doe falsely interprete the wordes of Christ when they transferre his spirituall doctrine to the body M. Christe spake of that very and euerlasting death of Hell fyer of the death of body and soule together C. For this death none of the Faithfull shall sée because they beeing borne of incorruptible séede in dying to liue because they béeing ioyned to Christe their head cannot be extinguished by death because death to them is a passage into the heauenly kingdome and because the spirite dwelling in them as lyfe for righteousnesse sake But these men béeing carnall vnderstand no deliueraunce from death but that which openly appeareth in the body and do cauill at the wordes of Christ as if he had spoken only of the death of the body C. And this falt is to common and generall in the worlde many making no account almost of the grace of Christ because they onely carnally iudge of the same Therefore lest we doe the lyke we must awaken oure mindes that they maye féele the spirituall lyfe in the midest of death A. The which shall come to passe yf fo bee by true fayth wée kéepe the word of the Lord Iesu 53. Art thou greater then oure Father Abraham whiche is dead And the Prophetes are dead whom makest thou thy selfe M. Here it appeareth how these maliciouse men went about to make Christ to be hated and enuied of the people by making mencion againe of Abraham and the Prophetes as though Christ had spoken somewhat that had béene repugnaunt to Abraham and the Prophetes This therefore was another falte in them that they went about by the shyning brightnesse of Abraham and of the Saintes to obscure the glory of Christe But as the brightnesse of the sunne doth obscure and darken al the starres euenso Christ with his excéeding shyne and glory doth make all the glory of Saintes to vanishe awaye therefore they deale vniustely and preposterously in comparing the seruauntes with the Lorde and they are iniuriouse also to Abraham and the Prophetes in abusing their name against Christ M. Abraham verely was great before God and so were the Prophets but yet for al this why might not he come after them which was much more greater then they C. But this wickednesse hath béene almost in all ages and is also to be founde at this daye that the wicked renting and deuiding the workes of GOD doe make him as were contrarye to himselfe God manifested and declared his name by the Apostles and Martires the Papists make Idoles to themselues of the Apostles and Martires which they set in Godes seate Doe they not by this meanes make vnto themselues of the graces of God instrumentes to ouerthrowe the power of God For how little shall remayne for GOD and Christ if so bée the Saintes maye haue that which the Papistes so liberallye giue vnto them Wherefore wée must knowe that the whole order of Goddes kingdome is confounded Saintes at infeeiour to God except the Prophetes Apostles and Saintes bee farre inferiour vnto Christ and verely wée cannot speake more reuerentlye and honorably of the saintes than when wée make them inferiour vnto Christe B. The argument of the Iewes was that not onelye they which beléeued Abraham and the Prophets were deade but also Abraham and the Prophtes themselues and therefore that the Lorde spake without reason in preferring hymselfe before the holye Fathers and the Prophettes 54. Iesus aunswered If I honour my selfe my honour is nothing it is my Father that honoreth me which ye saye is your God C. Before hée maketh aunswere to the foresayde vnequall comparison hée sheweth that hée séeketh not his owne glorye and so hée preuenteth their cauill For Christ in that hée was a man did not gloryfye himselfe but God dyd glorifie him B. Therefore hée speaketh thys by Immitation or by concession as hée spake many thinges before C. And hée sheweth that hée desireth no glorye but that which the Father giueth into hym M. Here a common place maye bee handeled concerning the vanitie of glory which carnall men séeke in this worlde This glorye the Lorde sayth is nothing though hee shoulde séeke the same If so be the glorye of Christ were nothing if he had glorified himselfe I pray you what mortall man will you shewe me which may attaine the true and perfyte glorye in glorifying himselfe Therefore that is true glorye which is giuen to God Jt is my father which honoureth mee Bv. That is to saye my Father testifyeth mée to be suche a one as I affirme my selfe to bée And hée testifyeth the same by Oracles by signes by myracles and by many argumentes Therefore I arrogate nothing vnto my selfe by ambition and in that I exalte my selfe aboue the Patriarkes and Prophetes and doe promise lyfe and immortalitye I doe so exalte my selfe and promise as the sonne of GOD. By these wordes wée are taught that when God glorifyeth hys Sonne hée will not suffer that the world shall contemne him and escape vnpunished But the faythfull may
the Apostles were chosen that therewithall he Ioyneth that firste election by which they were grafted into the body of the Church and in these wordes he generallye comprehendeth all that dignitie wherevnto hée had aduaunced them But yet neuerthelesse we confesse that ge speaketh speciallye of the Apostleship For the purpose Christ is to stirre vp his Apostles faithfully and constantlye to discharge their office He taketh occasion of exhortation from that frée fauoure into the which he receiued them For the more we are bounde vnto the Lord the more feruent we ought to be to doe those duties which he requireth at oure handes otherwise wée cannot escape the vice of wicked ingratitude Whereby there is nothing whiche oughte to mooue vs more to liue a holy and a Godly lyfe then when we knowe that we haue al thinges from God and nothing of our selues and that as well the beginning of our saluation as all the partes that come of the same doe flowe from his free grace and mercye A. For euerye good gyfte and euerye perfecte gifte is from aboue comming downe from the Father of lyghtes C. And how true this scentence of Christ is it maye hereby apeeare Iam. i. 17 that Christ choose them to bée his Apostles which might séeme of all other to bée most foolishe Howebeit in their person he would haue a perpetuall monument of his grace to bée séene ◠Cor 4 2 For as the Apostle Paule sayth What man shall be founde méete to goe on that message by which God reconcileth mankind vnto him selfe And what man is he which can beare the person of God Therefore it is onelye Christ which by his election maketh vs méete For this cause Paule bringeth his Apostleship from grace Rom. i 5. By whome sayth he we haue receyued grace and the office of the Apostleshippe Also he sayth that he was chosen to bee an Apostle Gala i 15 euen from his mothers wombe And because we are vnprofitable seruauntes they which séeme most to excell shall be vnméete for the lest parte of their calling vntil they be chosen So that the more he is aduaunced to honour the more let him knowe he is bounde vnto God B. And this is a manifest place against suche as are enemyes vnto the grace of God i. Cor 4 7 and doe mayntaine merites For what hast thou sayeth the Apostle which thou hast not receyued And ordained you to go C. Election is secreate vntyll it bée manifested in déede when a man is inioyned an office to the which he was ordayned before Election to Apostleship euen as the Apostle Paul after hee had sayde that he was chosen from his Mothers wombe strayte after addeth Gala i. i5 that he was made an Apostle when it séemed so good vnto the Lorde So the Lorde testifyeth that Ieremy was knowne vnto him before he was in his Mothers wombe whome notwithstanding in his time he called to the Propheticall office Notwithstanding it may be that some man maye come rightly prepared for the office of teaching and it is alreadye ordayned in the Churche that no man bée called but he whiche is endued with necessarye gyftes i Tim 3 2 Titus i 7 A. Euen as we maye sée by those thinges whiche Paule requireth to be in a Bishop But in that Christ maketh him selfe the aucthour of boath it is no maruaile for so much as the Father worketh not but by him and hée worketh with the Father Therefore as well the election as the ordination is common to boath To goe and bring forth fruite C. Nowe he sheweth wherefore he made mencion of his grace namelye that hee mighte make them more cherefull vnto their worke The dignitye of the Apostleship was not an idle office therefore it behoued them to fight and striue with great perrilles Christ therefore pricketh them foreward lest they should shonne labour perrilles and troubles M. He sayth not I haue ordayned you to bée Princes and Kinges and to haue domination of the whole worlde but To go and bring forth fruit Neither doth hee make any difference betweene them and others but maketh all subiect vnto his calling The Byshoppe of Rome hath ordayned such in the Church at this daye as goe not to bring fruite to the kingdome of GOD but gather tribute and taxes and to be nothing else but burthens to the earth and consumers of fruite These are Trées ordayned not to beare but to deuoure fruite And this ought not to seeme straunge to any man for they are not braunches of the true vine but of the wylde vine C. Furthermore Christ reasoneth here of the effect when he sayeth To bring foorth fruite meaning hereby that theyr labours shal not be vaine and vnprofitable if so bée they be ready and wylling to obaye For he doeth not here onelye prescribe what theyr vocation doeth requyre but also least they shoulde bee wearye and coulde he promiseth vnto them prosperous successe For it cannot be that any man shoulde vse paines and dilligence at his worke except he hope that his labour wyll be profitable It can not be vttered howe necessarye this consolation is against so many temtations which daylye happen to the Ministers of Christ Therefore so oftentimes as they séeme to loase theyr labor let them remember this that Christ wyl at the leangth bring to passe that their labour shall not be in vaine For then speciallye this promyse taketh place when there appeareth no fruite And that your fruite shoulde remaine C. Here it maye be demaunded why Christ sayeth that this fruite shal be perpetuall Because the doctrine of the Gospell wynneth foules vnto Christ that they maye inherite euerlasting life this seemeth to be the perpetuitye of the fruite But this sentence may be farther extended as that the Churche shall stande vnto tee ende of the world For the labour of the Apostles at this daye also doeth fructefye and the preaching of Ministers belongeth not vnto one age but the Churche shall encrease insomuche that after theyr death newe profite shall come A. Wherevpon Peter speaketh thus I wyll euer geue my dilligence that ye maye haue wherewith to styrre vppe the remembraunce of these thinges after my departure 2. Pet. i 15 C. When he calleth it their fruite he speaketh as though it were gotten by their industrye i Cor. 3 7 whereas notwithstanding Paule sayeth that they which plant and they which water are nothing And in déede the creation of the Church is suche an excellent worke that the glorye thereof ought not to he ascribed vnto men But because the Lorde declareth his power by the handes of menne lest they shoulde labour in vaine he is wonte also to ascribe that vnto them whiche is proper vnto him selfe That whatsoeuer ye aske in my name M. This serueth greatlye to the comforting of the myndes of the Disciples when they knowe that they are not onelye called of Christ to goe and to bring fruite but also in