loued vs because it springeth from his eternall purpose is aboue all other causes but that his grace which he woulde haue to be made manifest vnto vs and by which wée haue assuraunce of saluation beginneth at the reconciliation made by Christ For séeing wée must néedes graunt that he hateth all sinne and wickednesse howe canne wée assure our selues to bée in his loue and fauour vntill our sinnes are cleane put awaye for the which hée is iustly angry with vs. Thus the blood of Christ must bée the meane to make God fauorable vnto vs before wee can haue any manner of féeling of his Fatherly loue and clemencie B. And Christ is called the onely begotten Sonne of GOD because hée is the heade of Gods children and haue all receyued of the fulnesse of his grace that wee also might be the sonnes of GOD. Moreouer there was neuer any man beside him Heb. 7.26 that was without sinne and which bare the full and perfect Image of God for hée onely is innocent And this name of the onely begotten sonne Christ by nature but wee by adoption are the sonnes of God appertayneth to Christ by right bicause by nature hee is the onely Sonne of God but wee by adoption being ingraffed into his bodye Therefore this name of onelye begotten Sonne is put downe vnto vs to expresse the vehemencie of Gods loue towarde vs. For because men doe not easilye perswade themselues to bée beloued of God to take awaye all doubt from vs hée expressely sayth That God hath so greatlye loued vs that for our sakes hée hath not spared his onelye begotten sonne Seing then God hath sufficientlye declared vnto vs his loue hée shall not be a little iniurious to Christ that not contented with this testimonye shall doubt still and make no more accounte of Christ than if one of the common sorte of men had béene giuen to death But wée must rather waye and consider of how great price God estéemed his sonne to whome our saluation was so precious that he woulde redéeme the same with the price of his onelye begotten sonne Euen so the Apostle setteth this loue of God towarde vs before our eyes to be considered Rom. 8.32 saying which spared not his owne sonne but gaue him for vs all howe also with him shall hee not giue vnto vs all thinges That euerye one which beleeueth in hym should not perish A. Concerning these wordes reade the fifteenth verse going before 17. For God sent not his sonne into the world to condempne the worlde but that the worlde might be saued through him M. These wordes appertayne to the enlarging setting foorth of the loue of God with the whiche hée hath so loued this worlde that hée hath giuen his onelye begotten Sonne to the same Hée might by the sending of his Sonne vtterly condempne and destroy the worlde For the worlde by his wickednesse and impietie hath deserued perpetuall condemnation but such is the loue of GOD towarde the same that hée had rather spare it and by sending his sonne to bee a Sauiour sought rather to offer the cause of saluation than of condemnation Therefore this is here attributed to the loue of God because hée would not take vengaunce of the wickednesse of the worlde and because the same loue was so great that by the excellencie thereof it hath repressed the seuerity of the iudgement by which hée might iustlye haue condemned the worlde R. The will therefore of the Father is to saue by the sonne But what for all this Surelye although our sinnes condemne vs yet the father saueth vs by the sonne If we bée afflicted by the crosse the Father saueth vs by his Sonne If we be ouerwhelmed with death yet the Father saueth vs by the sonne Therefore let vs stedfastlye beléeue and leane to this worde God sent not his Sonne into the worlde to condempne the world but that the worlde might be saued through him For hereby thou mayest receyue great comforte and consolation in all thy afflictions Bv. For our Lorde Iesus Christ shall come in the Clowds of Heauen Math. 26 and .24 to iudge both the quicke and the dead with great power and Maiestye But it will bée in the ende of the worlde first Nowe hée commeth not as a Iudge but as a most merciful Sauiour Therfore although now thy great sinnes doe accuse thée and condemne thée consider that this is the time of grace and mercy and feare not but bée of good courage and so shalt thou finde grace and fauour Ezech. 18 and .23 R. For thus sayth the Lorde I liue which will not the death of a sinner but rather that lie tourne from his wickednesse and liue Bv. Therefore if thou bée conuerted and repose thy whole trust in the Sonne of GOD who suffered for thée that hée might make satisfaction for thy sinnes Rom. 8.31 and reconcile thée vnto God thou shalt bée safe 1. Iohn 2.1 For Paule sayeth If God be with vs who can be against vs And Saint Iohn sayeth If any man sinne we haue an aduocate with the Father Iesus Christ the righteous and he is the propitiation for our sinnes and not for our sinnes alone but for the sinnes also of the whole worlde Luke 19. and .10 To this effect also appertayneth this Euangelicall sentence The Sonne of man commeth to saue that whiche was lost and diuers other such like sentences E. Moreouer that which is spoken in another place Iohn 9.39 is nothing contrarye to these wordes of our Sauiour Christ I came to iudgement into the worlde that they which see not might see and that they which see might bee made blinde For in these wordes he declareth what his comming shal be to many but in this place what speciallye it shal be to the whole worlde Iohn 12. and .47 So is that to bée taken which hée sayth in another place For I came not to iudge the world C. To iudge here is taken for to condemne as in many other places also Therefore in that he denyeth that he came to condemne the world hée noteth thereby the proper ende of his comming For howe néedelesse was it that Christ shoulde come to destroye vs which were to much alreadye ouerwhelmed with destruction Therefore in Christ wée must consider nothing but that God of his infinite mercye and goodnesse Rom. 8.33 sought to helpe vs and to deliuer vs from destruction B. And as hée cannot sinne to condemnation which is borne of God the Lord at the length by his holy spirite purging out all sinne Ioh. 5.24 and vndoubtedly pardoning whatsoeuer is committed Euen so such a one cannot bée iudged that is to saye condemned For by Christ hée hath passed from death to life And being assured of Gods loue and fauour in Christ hath alreadye eternall life Wherefore whatsoeuer belongeth vnto sinne and death must decrease and fade away Othersome which beléeue not in the name of the onelye begotten Sonne of
hath spoken of Fayth and the vertue thereof To the ende therefore hée might shewe that the faith of the Godlye is not in vaine whiche is reposed in Christe hée declareth that all power to saue is wholye geuen to the Sonne because hée is loued exceedinglye of the Father M. Iohn Baptiste had hearde the Heauenlye voyce by which the Father spake from Heauen saying Math. 3.17 This is my welbeloued Sonne in whome I am well pleased Nowe the whole inheritaunce cannot but belong to the welbeloued sonne Therefore when Iohn was about to saye And hath geuen all thinges into his hande Hée verye well added first The Father loueth the Sonne Question C. But what is the meaning of this reason Doeth hée hate all others Aunswere is made herevnto Aunsvvere that hée speaketh not here of the common loue with the which God loueth men and other workes of his handes but of that singuler and speciall loue which beginning at the Sonne floweth from thence to all other Creatures For this loue of God by which hée louing his Sonne loueth vs also bringeth to passe that hee doeth communicate vnto vs by his hande all good thinges Bv. Wherevppon the Apostle Paul sayeth He loued vs in his welbeloued Sonne Ephe 1.6 And hath geuen all thinges into M. These fewe woordes appertaine greatlye to our Faith by which wée depende vpon Christ as vpon the Lord of all Bv. For all thinges as well visible as inuisible and whatsoeuer else without exception hath the father geuen vnto him M. to be in his power in his proper possession and in his disposition gouernmēt Bv. I say he hath geuen vnto him all thinges not that in respect of his Diuine nature he wanted them at any time or that hée was not equall with the Father in omnipotencye For hée sayth Glorifye me nowe O Father with thy selfe with the same glorye which I had with thee before the beginning of the world CYR. but because when the fulnesse of time was come the Son of God was incarnate and made man and was humbled to the death euen to the death of the Crosse therefore God hath exalted him according to the nature which he hath taken is sayd to haue receiued some what not as from another but as his owne proper right M. and he is sayd so to haue receyued the same not to refer that to him selfe alone which he hath receyued but liberallye to dispence the same to others In consideration whereof he calleth all men vnto him saying Come vnto me all ye that trauayle Mat. 11.27 c. Also he sayeth All power is geuen to me Mat. 28.18 both in heauen and in earth Go ye therefore vnto al Nations Neyther tooke he this power by force or violence nor yet dyd he buie the same the which happeneth as we sée in the kingdome of Antichrist but tooke the same naturallye of the Father as the onely begotten and welbeloued Sonne of God Bv. The which is done for our sakes For as it is sayde hée hath receyued all those thinges for vs and distributeth them vnto vs and maketh them subiect vnto our power that wée might bée Lordes of Life of Death of Men of Deuils and of al other thinges according to the saying of the Apostle VVhether it bee Paul or Apollo 1. Cor. 3.22 or Cephas eyther the worlde eyther life eyther death whether they be present things or things to come al are youres And ye are Christes and Christ is Gods Of the lyke benefite of God Psal 8.7 and of the same glory appertayning to men speaketh the Prophete Dauid in his Psalmes 36. He that beleeueth on the Sonne hath euerlasting life hee that beleeueth not the Sonne shall not see lyfe but the wrath of God abydeth on him He that beleeueth on the Sonne C. Hée addeth this to the ende wée might not onelye knowe that all grace and goodnesse is to bée sought in Christ but also that we might knowe howe to gette and enioye the same He sayeth that the waye to enioye grace and euerlasting lyfe is by fayth Faith obtaineth saluation in Christe and not without good reason because by the same we possesse Christ who bringeth with him righteousnesse and lyfe the fruite of righteousnesse M. He sayeth not simplye Hee that beleeueth but He that beleeueth in the Sonne By the which note the Christian faith is distinguished from the fayth of other Nations yea from the faith of the Iewes because we beléeue in the sonne of God Christ Iesus whome the whole worlde contemneth and derydeth This is our foolishnesse in this worlde Hath euerlasting life Bv. Hée speaketh here in the present tence Life euerlasting in this life saying Hee hath he sayth not Hee shall haue for he possesseth already euerlasting life wayting in hope for that which hée is assured he shall haue Moreouer the faithfull féele in this carnal life Vitall motions of the Spirite and life it selfe Gala. 2.20 the Apostle witnessing I liue yet nowe not I but Christ liueth in me and the life that I nowe liue in the flesh I liue by the faith of the sonne of God which loued me and gaue him selfe for mee Life is set against Death against Malediction and Condemnation signifying Iustification absolucion happinesse and euerlasting blessednesse He that beleeueth not the Sonne C. As he propounded life in Christ to allure vs vnto him by the swéetenesse of the same euen so nowe hée denounseth vnto them eternall death which beléeue not in Christ Hée sayeth not simplye Hee which beleeueth not but He which beleeueth not the Sonne For all vnbeléefe is not condemned but that onelye which despiseth the Sonne of God He which beléeueth none of the Fathers nor the Bishoppe of Rome is not vnder this sentence of condemnation so that he beléeue the Sonne of God C. Also this sentence doeth properly pertaine vnto them as it is sayde in another place which reiecte the Gospell preached vnto them For although all mankinde is wrapped in lyke destruction yet notwithstanding greater vengeaunce shal fall vpon those which refuse the Sonne of God to be theyr deliuerer Shall not see life That is to saye he shall neuer enioye life M. By this manner of speache Life and enteraunce into the Kingdome of Heauen is not denied to the vnbeléeuing without an Emphasis as if hée shoulde saye He which beléeueth not shall be so farre from hauing euerlasting life that he shall neuer enioye so much as the sight of the same Bv. So sayde our Sauiour Christ to Nicodemus Iohn 3.3 Except a man bee borne againe hee can not see the Kingdome of GOD. Also hée sayeth Except ye beleeue that I am hee Iohn 8.24 ye shall dye in your sinnes But the wrath of God abideth on him The wrath of God is here apposed against life therefore it comprehendeth all miserye Calamitye Vnhappinesse Sicknesse Pouertye Vengeaunce Death Sinne Malediction Punishment and torment AVG. He sayeth not The
them selues headlong into the midest of the fier of Godes wrath Do wee not sée the same furye in many at this daye whose consciences hauing no sence and feeling at all doe scofe and deryde all that they heare spoken of the horrible Iudgement of God 23 And hee saied vnto them yee are from beneath I am from aboue ye are of this world I am not of this world And he sayd vnto them M. Christ doeth so aunswere vnto their secréete whispering that hée declareth boath wherefore they can not come to the place whether hée is going and also wherefore hée sayd that they should dye in their sinnes Ye sayeth he are from beneath C. Because they were not worthye to bée taught hée onelye minded shortlye and sharpelye to reprehende them pronouncing in this place that they doe not vnderstande his Doctrine because they were farre from the Kingdome of God Bv. As if hée should saye The cause of your errour and blindnesse is for that ye are quite voyde of the holye Ghoste and are of this worlde that is to saye ye are earthlye and carnall and sauour whollye of this world But I am from aboue and am not of this worlde that is to saye I teache spirituall heauenly and not worldly thinges Except therefore as newe borne ye chaunge youre mindes ye shall neuer vnderstande any whitte of my Philosophy C. For vnder these wordes worlde and from beneathe he comprehendeth all that men haue vy nature For Sinne Death Affliction Glory Pompe Ritches Power and such lyke carnall thinges are from beneathe and of this worlde C. And thus he putteth discrepaunce and difference betwéene his Gospell and the wisedom and vnderstanding of mannes minde because the Gospell is heauenlye wisedome and our minde stayeth it selfe vppon the earth So that noane shal be a méete Disciple for Christ but such as he hath conformed by his spyrite And herevppon it commeth that Fayth is so seldome founde in the worlde because naturally all mankinde is alienated from Christ Faith syldom found in the world except those whom hée lyfteth vp by speciall grace of his holye Spyrite R. For no man can attayne to those thinges which belong to the kingdome of Heauen that is to saye to righteousnesse to Fayth to reioysing in the holye Ghost and to eternall felicity by his owne reason and strength but by the power of Christ M. Moreouer Christ doeth not deny in himselfe the Natiuitye of the fleshe when hée sayeth that he is not of this world but the communion and partetaking of sinne and of corruption which commeth through sinne the sugiestion of Sathan In this sence hée denyeth his Apostles to bée of this worlde because he exempteth them by the grace of his spyrite from the spottes and pollusions of this worlde A. In lyke manner all the Godlye though they bee in this worlde Ioh. i5 19 mixte with wicked and vngodlye men yet notwithstanding they are not sayde to be of this worlde because GOD hath taken them out of this present wicked world Phili. 3.20 and their conuersation is heauenly 24. I sayde therefore vnto you that you shall dye in your sinnes For if ye beleeue not that I am he ye shall dye in your synnes J sayde therefore vnto you M. The ioyning togeather of these sentences doe manifestlye declare that so many as are of this worlde are subiect vnto death For hée sayth not simplye I sayde vnto you that ye shall dye but I sayde therefore vnto you that ye shall dye Wherefore Because yee are of this worlde For he hath respecte to the declaration doing before So Paule sayth that the worlde is subiect to damnation saying when we are Iudged of the Lorde we are corrected 1. Co. 11 i2 leste wee sholde be condemned with the worlde That you shall die in youre sinnes C. Nowe he putteth the plurall number Sinnes whereas he vsed before the synguler nomber Sinne but in the same sence sauing that in the former place his purpose was to noate that vnbeléefe is the well spring and cause of all euelles not because Incredulitie only is sinne or deathe because the same aloane maketh vs guiltie before God of eternall death but because it doth draw vs awaye from Christe and doeth depriue vs of his grace by which we ought to séeke for deliueraunce from all oure synnes In that therefore the Iewes through obstinate mallice do reiect the medicine they geue vnto them selues a mortall wounde and herevppon it commeth to passe that they heape on sinne vppon another M. Furthermore by this place wée maye gather that death is due vnto sinne as the Scripture in diuers places teacheth Death reward of sin Rom. 6.22 1. Cor i5 We maye also gather that oure destruction commeth of our owne sinnes and not of the sinnes of other men It maye bee that we maye bee made pertakers of other mens synnes and so also of theyr punishmente but he which is free from sinne and doth not dot defyle hym selfe with other mens sinnes is also frée from the rewarde of sinne Rom. 6.23 that is to say death For the Soule whiche hath synned shall dye Eâ—ec i8 4 the sonne shall not beare the Iniquitie of the Father nor the father the iniquitie of the Sonne the righteousnesse of the Iust man shal be vppon him and the wickednesse of the vngodly vpon them Yf ye beleue not that I am hee What he hath added nothing And because he hath added nothing it is muche which he hath commended For they looked that he shoulde haue declared what he was and yet notwithstanding he did not shewe the same C. There is therefore in this manner of speache a greate emphacis and force because all those thinges which the Scriptures attributed to the Messias are to be vnderstoode Notwithstanding the summe and principall poynt is the repayring of the Church the beginning whereof is the light of fayth whereof duly spring righteousnesse and newenesse of lyfe Some of the Fathers haue drawne amis this thing to the deuine essence of Christe and do Ioyne that with him which is wrighten in Exodus I am that I am Exod. 3 when as he speaketh heare of the dutie which he oweth toward vs. This sentence is worthy to be noated for men do neuer sufficiently consider the euelles in the wich they are ouerwhelmed and although they are constrayned to acknowledge their destruction yet notwithstanding neglecting Christe they séeke for vaine remedies Wherefore wee must here noate that vntill the grace of Christ which is our deliuerer doe reueale it selfe all kinde of wickednesse doth abounde 25. Then sayde they vnto him who arte thou And Iesus sayth vnto them Euen the verye same thing that I sayde to you from the beginning Who art thou Bv. Bv. Wonderfull liberty of questioning or rather carnall lycence is graunted to the enemies of Christ and much more wonderfull doeth the patience and long suffering of our Sauiour Christe appeare in all these thinges
of Abraham And this faulte hath béene to common and generall in all Ages to referre to the oryginall of the fleshe the extraordinarye giftes of God and to ascribe vnto nature those remedies which God appointeth to correct the same 34. Iesus answered them Verilye verily I say vnto you that whosoeuer commytteth sinne is the seruaunt of sinne C. Here he vseth an argument of the contraries They boasted themselues to be frée but he proueth them to be the seruauntes of sinne because they being subiecte to the desyres of the fleshe dooe sinne daylye Bv. Ye thinke your selues sayth hée to bee verye frée but in déede ye are seruauntes For this is most certaine that hée is a seruaunt to that thing wherevnto hée is become obedient ye shewe your selues obedient to sinne therefore ye are the seruauntes of sinne and so by consequent the Deuell is your Lorde and Maister for hée ruleth here ouer suche as are subiect to sinne And it is maruaile that men are not conuinced and constrained by their owne experience to laye aside all Pride and to learne to humble them selues Also it is too common a thing at this day that the more a man is ouerwhelmed with sinne the more stoutly he braggeth and boasteth of frée wyll It is not true Captiuitye nor true seruitude if so be a man be borne a seruant of a Handmayde or be taken in the warre or doeth by Lawe sell him selfe into anothers power or if he bée shut into close prison but hée is a Captyue whiche is vnder the power of sinne and the Deuyll R. And such Captiues and seruaunts are all men by theyr owne nature Rom. 5.12 Because by one man sinne entered into the whole worlde and so by synne death came vppon all For by Adam all his posteritie became subiect to sinne to affliction death hell and to the cruell tyrannye of the Diuell And the Lawe and right of Sinne is to kill for the wages of sinne is death the Lawe of death is to condemne the Lawe of afflictions is to bring trouble and misery and the power and aucthoritye of Sathan is to destroye To these powers Adam hath made vs and all our strength subiect by hys obedience And this is so greate captiuitye and seruitude as greater cannot be deuised For whosoeuer is in this seruitude and bondage hée can doe nothing with a frée will hée hath no peace of conscience hée hath no rest howe frée soeuer he bée in bodye Out of this Captiuitye no Captiue coulde euer deliuer another Man captiued to sinne Wherefore Christ the Sonne of GOD descended from Heauen and was made man and by his Crosse Death and Resurrection hath deliuered vs from the Lawe and power of sinne leaste the same shoulde kyll vs from the power of death least the same shoulde condemne vs from the power of afflictions least they shoulde trouble vs and bring vs to miserye and from the power of Sathan least he should destroy vs. And hee hath restored vs to righteousnesse Christ hath made vs free to ioye to lyfe and into the fauour of the most mightye GOD and hath made vs the Sonnes of GOD whiche were before the bondeslaues of Sathan Also this true libertye must not bée drawne to carnall and to humaine desires but to faith and loue which are twoo workes of the holye Ghost setting vs at libertye Wherefore Faith is the Rular and Mistres in Sinnes in afflictions in death and in hell Faith ouercommeth sinne For it teacheth that we are so deliuered from them that they haue no power at all in vs neyther can destroy or condemne vs. Moreouer the reliques of sinne are purged awaye by faith and in stéede of sinnes the righteousnesse of GOD which is Christ is set In so muche that whatsoeuer true fayth commaundeth being dyrected to the worde which is Christ it cannot chose but bee righteousnesse howe muche so euer it séeme outwardlye to bée sinne Faith is the mistres in the libertye of spirituall thinges Nowe as Fayth is the Mistres in the liberiye of spirituall thinges so charitye is the Ladye in the libertye of corporall thinges as of Foode Apparell Moneye and suche kinde of earthlye benefites In these thinges wée must be so frée as charitye wyll suffer For although by the Lawe and libertye of Faith all externall thinges are frée yet notwithstanding the vse of this libertye is left vnto the dispensation of Charity as all meates by the Lawe of Fayth are frée For all thinges are cleane and that which entereth into the mouth of a man doeth not the defile the man notwithstanding charitye dispenseth the vse of this libertye T it i.xv. Mat xv xi i. Cor 8 13. Charity is the mistres of corporal thinges Wherevppon the Apostle Paule sayth If so bee meate offende my brother I wyll neuer eate fleshe Also hée sayth I maye doe all thinges but all thinges are not expedient For wée muste haue respecte vnto charitye So also the whole earth all heauen and the whole Sea and all thinges in them are frée by Faith For the earth is the Lordes and the fulnesse of the same and wée are the Lordes Wherefore the whole earth is frée for vs and oures also but charitye dispenseth the vse of this libertye which wyll not suffer mée to benefite my selfe to the iniurye and hurte of my neighboure For charitye stealeth not deceiueth not playeth not the Tyraunt neyther offendeth our neighbour in worde but if so bée it standeth in néede of any thing that is our neyghbours it séeketh to winne the same by intreatye and for money taking nothing without the good wyll of our neighbour Brieflye by Faith we are called into the most excellent libertye of the Children of GOD and by charitye wée are called into the seruice of our neigboure as the Apostle sayeth Owe nothing to any man but this that yée loue one another C. This therefore is the purpose of Christ Rom. xiij 8 to shewe that all are subiecte to sinne whome he deliuereth not insomuche that they are seruauntes euen from their birth taking the contagion and infection of Sinne of the corrupt nature Wée must also noate the comparison betwéene nature and grace vpon the which Christ here standeth whereby it shall easilye appeare that men are spoyled of libertie except they recouer the same from some other Bv. To this effect partayneth the whoale sixt Chapter almost of the Epistle of Saint Paule to the Romaynes where hée speaketh of this seruitude of sinne C. Moreouer this seruitude is so voluntarye that they which necessarily synne are notwithstanding not constrained to synne M. To synne here noateth and sygnifyeth not the symple acte but the verye purpose indeauoure and meditation of a corrupt minde and the wickednesse of depraued and defiled nature although the worke of syn follow not and is not as yet come into action insomuch that the Reprobates maye be sayde to synne euen as euell trées are sayde to bring foorth euyll
fruite Ver. 37. Also of the good Trée wée saye in the Winter This Trée bringeth forth good fruite Iohn 13.27 So these Iewes to whome Christe made aunswere in this place dyd then commit the sinne of murther not in acte but in thought meditacion and purpose when they spake these thinges vnto the Lorde For they sought to kyll him as he shortlye after sayde vnto them Ye seeke to kyll mee So the Lorde sayde to Iudas in the time of the Supper That thou doest doe quickly And what was the miserable wretche then doing In action he was at Supper but in thought and minde he was betraying the Lorde The Lord speaketh not of that which hée dyd in action but of that which hée dyd in heart and in minde and yet notwithstanding the Lorde sayde not That whiche thou wylt doe but That which thou doest do quicklye So to fulfill the Lawe and the commaundementes is taken in the Scriptures for a desire to doe the Lawe and the commaundementes Therefore to committe sinne is not simplye to sinne but to haue a desire to sinne although sinne be not finished in act Euen as to doe good is not simplye to doe good in act and deede but to haue a desire to good although the good worke come not alwayes in act Moreouer although boath the elect and the reprobate doe sinne yet not withstanding the elect doe not committe sinne but the reprobate onely For they which are of God as they haue séede of God in them euen so they detest synne from their hearte and that which they detest they cannot studiouslye meditate and fynishe This matter Saint Iohn very notably handleth in his fyrst Epistle The which notwithstanding fauoureth not the secte of the Annabaptistes which by these places goe about to proue that a Christian man symplye cannot synne affirming also because they will bee counted true Christians that they are cleane without sinne and that they can by no means synne the which is a most subtill practise of Sathan in them that hée maye bring the weake mindes of the godlye whiche doe féele the force of synne in them selues to desperation But there is no mencion of sinne made here generally but of a willing desyer and meditation to synne as we haue sayde 35. And the seruaunt abideth not in the house for euer but the Sonne abydeth euer Bv. Now followeth the denouncing of punishment belonging to seruauntes vnder the similitude taken from lawes and pollitique gouernment As the seruaunt though for a tyme hée rule and gouerne is not neuerthelesse the master of the house but is thrust out of the Doores or chaunged at the pleasure of his Lorde euenso the bondeseruaunt of sinne though for a time he playe the Hipocrite and counterfaite pietye and séeme to haue God fauourable vnto him is notwithstanding in due tyme excluded from the presence of God and fellowshippe of Sayntes for the house figureth the fellowshippe of God and of the Saintes C. Whervpon it foloweth that there is no libertye perfecte and perpetuall but that which is gotten by the Sonne of God By this meanes Christ reproueth the Iewes of vanitye because they bragge of a counterfaite shew as if they had the thing it selfe For wheras they were the carnall progeny of Abraham they were nothing but counterfaites They had aucthority in the Church of God but such authoritie as Ismael vsurped to him selfe for a short time the seruaunt exalting him selfe against the true and lawfull Sonne The summe is this whosoeuer boaste themselues to be the sonnes of Abraham doe nothing else but make a certaine colored and counterfayte shewe 36. If therefore the Son make you free then arre you free in deede M. Christ speaketh here of hymselfe but in the thirde person Bv. As if hée shoulde saye Whosoeuer trulye desireth to be frée and to be the heyre of euerlasting lyfe let him séeke to be made frée by me which am the Sonne of GOD that is to saye Let him beléeue mée and abyde in my wordes and the truth shall make him frée C. By these wordes hée declareth that the power of freedome belongeth to hym aloane and that all other being borne seruants are not made frée but by hys grace onelye For whatsoeuer he hath proper by nature hée giueth vnto vs by adoption when we are by faith ingraffed in his body and are made his members Therefore our goodnesse commeth by the fréedome of Christ Freedome commeth by Christ but yet we obtaine the same by fayth Which also bringeth to passe that Christ doth regenerate vs by his holye spirite M. This clause in déede reiecteth all the fréedome that commeth by fleshe and bloud because the same is not true libertie So that libertie is sought in vain without Christ For he geueth vnto vs his Spirite whereby wée béeing free follow with willing mindes those thinges that belong vnto God which only is true libertie For what doth it profite in fleshe to the rule the whole worlde and in mind to be the seruaunt of death For so long as concupiscence beareth any rule inv vs as it bringeth vs to synne so also it leadeth vs to death For the reward of sinne is death Rom. 6.26 Iam. 1 Rom. 8.13 Also S. Iames saith Lust when it hath conceiued bringeth forth sinne and Sinne when it is finished bringeth forth death And the Apostle Paule sayth yf ye liue according to the fleshe ye shall dye 37. I knowe that yee are Abrahams seede but yee seeke means to kill mee because my worde hath noe place in you Bv. Now our sauioure Christ doth more strongly confute the swelling and vaine glory and boasting which was in the Iewes by which they boasted them selues to be the seede that is to saye the posteritie of Abraham As if hée shoulde say Admitte I shoulde graunt vnto you this thing in the which yée so greately glory what notwithstandyng doth it profite them to be called the Children of Abraham which rage and fume against God and his ministers who being mooued with wicked hatered against the trueth are swiftly caried to shedde innocente bloud R. Ye are in déede the posteritie of Abraham but not the true spirituall but the carnall seede the which maye manifestlye appeare hereby for that ye go about to kill mée beléeuing not my word For so were the carnall sonnes of Abraham woont to persecute the spiritual B. These thinges he spake spiritually to those hipocrites and enimies the Iewes which beléeued not in him Gala. 4.29 Howbeit hée ment by these wordes to declare vnto those men also that God nothing regardeth the libertie of the fleshe Hée taught that boath true libertie and nobillitie must be estéemed and iudged by workes and that it is nothing to be borne after the flesh of Abrahā if the spirite of Abraham be not also adioyned there vnto whereof followeth both the lyfe and purpose of Abraham C. When hée sayth that they sought to kill him because his worde had no place
be suspected as a blasphemer of God they begyne to cast stoanes at hym C. And it is very lykely that they dyd this Leu. 24.16 as though Christ ought to haue bene stoaned according to the prescript of the Lawe Whereby we maye gather howe greate the madnesse of a rashe zeale is Seale with out knowledge M. After that these men had contended a while in wordes they tourne them at the last to stoanes to vniust force and to bloody murther by which they make an ende of their disputacion This hapned not only to Christ Act. 7. but also to Stéephen and before Christe and Stephen to the Prophetes and after that to the rest of the preachers of Christ But Iesus hid him selfe C. There is no doubt but that Christ by his secrete power deliuered him selfe but yet notwithstanding vnder the form and shewe of humilitie For he woulde not declare hys diuinitie at the full but left somewhat to his humayne infirmitie M. And he teacheth that we ought to flée the mallice and crueltie of the wicked rather than to resist violence with force R. And that all Lawfull meanes ought to be sought for rather then that God should be tempted And hee went out of the Temple M. This is moste sure that Christe will not abyde in their Temples whiche go aboute to extinguishe the doctrine of trueth and to shed the bloud of the teachers C Thehefore the wicked Priests and Scribes hauing put Christ to flight in whome al the fulnesse of the deitie dwelt kept the possession of the external temple But yet they are farre deceyued in thinking that they haue a temple voyd of God Euen so at this daye the Pope and his Prelates when they haue warred against Christ and prophaned the Church foolishely boast in the counterfeyte shewe of the Church ⧠The ninth Chapter 1. And as Iesus passed by he saw a man which was blinde from his birth And as Iesus passed by C IN this chapter the Euangelist describeth the restoaring of the blynde man to hys sight mixing there with the Doctrine which commendeth the frute of the miracle B. The tyme was come for the Lorde to reueale his power more openly And looke howe much this serued for the saluation of the Godly so much also it serued for the destruction of the wicked but yet thus farre forth the glorye of God was to be reuealed to the wicked that thereby they might be the more blinded M. As Christ passed by he sawe thys blinde man not at aduenture or by chaunce but by the deuine prouidence of GOD. Which was blinde from his birth B. This circumstaunce is added apartelye that the greatnes of the thing might be considered the newnes also and truth of the miracle and partelye to set forth vnto vs a misterye putting vs in minde that we are all borne blinde and corrupted with original sin AVG. For al mankinde is that blinde man For this blindenesse was in the first man by reason of sinne from whome wée all haue our originall not onelye of death but also of iniquitie Bv. Furthermore the Lord dyd the more dilligentlye behoulde him because hée considered with himselfe as hée was God that this was the same GOD by whome the glorye of GOD shoulde bée greatly manifested 2. And his Disciples asked hym saying Maister who didde sinne this man or his Father and Mother that hee was borne blinde M. The Disciples were moued hereby to aske this question because they sawe that the Lorde did so dilligentlye behoulde this blinde man Bv. So soone as calamities appeare wée iudge them by and by to be punishmentes for sinne C. because the Scriptures testifieth that all gréefes and vexations to the whiche mankinde is subiect doe come of synne Bv. For so the friendes of Iob reasoned R. affirming that afflictions are alwaies the paines and punishmentes of sinnes C. But here men doe erre thrée wayes For séeing euerye one is a seuere Iudge and a narrowe searcher of other mens faultes verye fewe vse the same seueritie and systing of themselues If so be my brother be in aduersity and trouble by and by I acknowledge the iudgement of God but if God laye a more heauie burthen vpon my owne shoulders I winke and will not sée my owne sinnes But in waying and considering punishmentes euerye man ought to begin at himselfe and to spare none lesse than himselfe The seconde errour is in too much rigour because so soone as any of vs are touched with the hande of GOD wée interpret the same to be Goddes deadelye hatred and so wée heape sinne vpon synne and doe almost dispayre of hys sauing health but contrariwise in extenuating our synnes wée scarce haue any knowledge or féeling of our synne when we haue committed a gréeuous and heynous offence Thirdely wée offende when without respect wée condemne all those whome God exerciseth with the Crosse Sinne is the original of affliction It is most certaine that al miseries take their originall and beginning at synne but yet God afflicteth his seruauntes for diuers causes For as hée doth not take vengeaunce on some mens synnes in this worlde Affliction commeth for diuers causes but deferreth the punishmentes vntill another lyfe that hee may then vse them with more seuerity euen so oftentimes hée dealeth more hardlye with his faythfull seruaunts not because they haue committed greater synnes than other men but to mortefie in them the concupisences of the flesh Yea sometime not respecting their synnes hée only tryeth their obedience or else exerciseth their pacience Euen as we sée that the holye man Iobe was afflicted that by his aduersytie his godlinesse might bée the better knowne Wherefore there are two thinges here to be noated the first is that iudgement doth often times beginne at the house of GOD and that hee ouerpassing the wicked doth seuerelye punishe hys seruauntes and doth more sharpelye scourge in correcting the vices of his Churche The second is that there are diuers endes why he aflicted men For he suffered Peeter and Paule to be executed by the cruell tormenter no lesse then yf they had béene wicked théeues Whereby we gather that in the punishmentes of men the causes of the same cannot be well discerned M. Moreouer this so absurd a question of the disciples came of the common opinion at that time namely that the soule of this blynd man had sinned before in some other man by the desert whereof he was blind in body from his natiuitie C. For it euedently appeareth by other places of Scripture that the reiterated or second generation which Pithagoras taught was beléeued and receiued of them Hereby wee sée what a déepe Labyrinth the curiosity of men is specially when presumtuouse bouldnesse is ioyned therewith They sawe some to be borne Lame some sqinte eyed and some starke blinde and other some monsterouse in body Nowe when they ought to haue reuerenced the Iudgementes of God they woulde in these workes haue sene a manifest
menne for filthye lucers sake to extinguishe the Gospell But wée haue here a sheaphearde set before vs not the Bishoppe of Rome yea neyther Peter nor Paule but Christe the onelye begotten Sonne of God Bv. Furthermore they whiche gather vppon this place that there shal be one daye a mutuall consent and agréement amongst men in the whole world insomuche that none shall remaine an Infidell or vngodlye do erre and know not the Scriptures neyther doe consider what is the state and drifte of this place R. Againe there are some whiche gather of this place that after the last day of Iudgement all both good and euell shal be gathered togeather into one place of eternall lyfe but the opinion of these men is most foolishe For then shall the shéepe bée seperated from the Goates Mat. 25.46 and the iudgement of the shéepe shal be one and the iudgement of the Goates another as the Scripture plainelye testifyeth 17. Therefore doth my Father loue mee because I laye dovvne my life that I might take it againe B. This is a digression by which hée declareth howe hée woulde geue his life for his sheepe not that hee ought death any thing but because he would wyllinglye suffer the same that hée might take his lyfe vnto him agayne by his owne power Wherevpon it commeth that he sayth Herein is the loue of my Father declared in mee Herein it is certaine that I am loued of my Father that I geue my life to take it to me againe For this is deuine power the whiche being séene in mée who wyll not thinke thereby that I am greatlye loued of my Father C. There is also another farther cause why the Father loueth the Sonne For this voice was not heard in vaine from Heauen This is my well beloued Sonne in whome I am wel pleased But because for our sakes also hée was made man and because the father loued him to this ende that he might reconcile vs vnto him it is no maruaile if he affirme that he is therefore loued because our saluacion was dearer vnto him than his owne lyfe Bv. Hereby certainlye it is euident that the Sonne dyed with the good wyll of his Father and that the wyll and purpose of them boathe was all one in redéeming the worlde C. This therefore is a wonderfull commendation of the goodnesse of God which geueth vs iust occasion to wonder at him in that hée doeth not onely powre out his loue into vs but also referreth the same vnto vs as to the fynall cause And verilye Christ had no néede to take vppon him our fleshe in the which hée shoulde bée beloued but onelye that in redéeming of vs it might be a pleadge of his Fatherly mercy M. And it is not without cause that the Lorde maketh mencion here of his fatherlye goodnesse For hée went about to beate downe the mallice of the Phariseis whiche went about to perswade the blinde man that Christ was not of a God but a sinner that therewithall they might perswade that whatsoeuer he spake or dyd was not acceptable vnto God That I might take it to me againe C. Because the hearing of Christes death might not a litle greeue the Disciples and might also greatelye assaye their Faith he comforteth them with the hope of the resurrection which should strayte after followe as if hée shoulde saye that he dyd not dye to bee swallowed vp of death but that he might by and by after aryse a conquerour of death R. As if he shoulde saye Therefore hath GOD the Father glorifyed mée aboue all Creatures because I am obedient to him Phil. 2.8 to the death euen to the death of the Crosse For because I haue descended into the lower partes of the earth and am made the moste abiecte and contemptible performe therefore I wyll ascende aboue all the Heauens and God shall geue vnto mée a name whiche is aboue all names and shall greatlye honour me M. And whereas he arose not straite after hee had suffered the death of the Crosse but tarryed vntyll the thirde daye it was done to take awaye the suspicion of a fayned death and to set forth the glory of the vnwonted and miraculous resurrection Therefore in these wordes he declareth that his death was not after the common manner of menne but dispensatorye because lyfe shoulde presentlye followe death C. And it becommeth vs at this daye so to thinke of the death of Christ Resurrection of Christ that therewithall we remember the glorye of the resurrection So we knowe that he is lyfe because hee hauing fought with death hath mightely ouercome the same and made a noble triumphe A. For by death hee hath destroyed him which had power of death that is to saye the Deuell Heb. 2 i5 and hath made them free which all their lyfe time were meere bondslaues 18. No man taketh it from mee but I laye it downe of my selfe I haue power to laye it downe and haue power to to take it agayne this cōmaundement haue I receyued of my Father No man taketh it from mee M. If so bée to laye downe his lyfe signifyeth nothing else but to dye euen as to take awaye the lyfe is to kyll Howe then sayth he that no man taketh away the same from him Dyd not the Iewes kyll him Yes verilye If then they killed him they also tooke away his lyfe from him In déede they tooke it awaye but they dyd not extorte it from him by violence and against his wyll For they coulde not haue taken the same from him except he would wyllinglye haue dyed Herevppon he addeth this saying But J laye it downe of my selfe The which is not so to bée vnderstoode as if hée woulde kyll him selfe A. as the wicked Iewes obiected vnto him M. but because the laying downe of his lyfe was not in any mannes power but hée him selfe of his owne accorde layde downe the same C. Therefore hée doeth not onely deny that men haue power in them selues to kyll vnlesse hee suffer them but also exempteth him selfe from all force of necessitye But it is otherwise with vs who of necessitye are subiect to death by reason of sinne Christ also him selfe was borne a mortall man but this was voluntarye submission and not violent constraint This therefore pertaineth to the consolacion of the Disciples least when they shoulde sée him shortlye after to bée carried vnto death they might bée discouraged as though he had béene oppressed of his enemies but might know that the same came to passe by the wonderfull prouidence of God that he should suffer death to redéeme the flocke And this is alwayes a profitable doctrine that therefore the death of Christ was a satisfaction for sinnes because it was a voluntarye sacrifice according to that saying of Paule by the obedience of one man many became sinners I haue power to laye it downe R. This is euen the same which hée sayde before namelye that hée therfore suffered because so it
them selues and think that they shall escape vnpunished for abusing Christe he addeth heare a horrible threatening that although he rest and suffer yet his only doctrine shall suffice to condem them euen as in an other place he sayde that there shoulde neede no other iudge but Moises in whom they dyd glory Therfore the sence is this Iohn 5.45 I earnestlye desiring your saluation doo not vse my auctorytie in condemninge you but doo wholely séeke to saue that whiche was loste yet thinke not ye that you are therfore escaped the hand of God Bv. For they shall not escape vnpunished and go away without iudgement which contemne and reiecte the sonne of God C. For to speake of the least the onely worde which ye haue despised shall be a sufficient and meete Iudge And receyueth not my wordes C. This latter part is an exposition of that which wente before M. For in these wordes it is declared â—hat it is to obiect the Sonne of God and what they are which reiected him C. For because men haue hypocrisy ingraffed in them by nature there is nothing more easy for them than in words to boste that they are ready to receiue Christe and we sée how common this vaine boasting is euen amonge the most wicked Wherefore we muste remember this definition namelye that Christe is reiected when we imbrace not the pure doctrine of the Gospoll M. euen as to receiue Christe is nothing else but to receyue his worde by a liuely faithe C. The Papistes bragge with openne mouthe of the worde of God but so soone as the same is preached ther is nothing more hatfull vnto them These kisse Christ as Iudas did Therefore let vs learne to include him in his worde and geue vnto him that worshipe of obedience onely which he requireth The worde that I haue spoken C. He could not by a more gloriousse tytle extoll the authority of the Gospell than when he geueth the power of Iudgeing vnto the same For accordinge to these wordes the laste Iudgement shall be nothing else than an approuinge of the doctrine of the Gospell For Christ shall site vpon his tribunall seate but he affirmeth that he will pronounce that sentence out of his worde which he nowe preacheth This threatninge ought to make the wicked much afearde when they cannot escape the Iudgement of his doctrine which they nowe so prowdly contemne Againe hereby commeth a wonderfull consolation to the godly that howsoeuer they are now condemned of the worlde they are notwithstandinge already Iustefied in heauen because whersoeuer the faith of the Gospell hath this feate the tribunall seate of God is errected to saue We bearing our selues bould vpon this aucthoritye there is no cause why wée should care for the Papistes with theire preposterous Iudgementes because our faith reacheth aboue the Angels Bv. Therefore let vs well remember this and let vs take hede that we despise not the Lorde speaking to vs in his Gospell 49 For I haue not spoken of my selfe but the father which sente me he gaue mee commaundement what I should saye and what I shoulde speake C. Leste the externall shewe of man should deminish any thinge of the maiesty of God Christ calleth vs from the fame vnto his Father And for this cause he maketh mention so often times of his Father And verely seing it is greate wickednes to transfer vnto any other any parte of the deuine glory it is necessary that the same worde come from God to which Iudgment is geuen Bv. Christ therefore in these wordes doth very strongly maintaine the whole doctrine of his Gospell and proueth the same not to be humane but deuine vndoubted and authenticall C. Also here hée putteth a difference betwéene him and his Father not according to the deuine person simplye but rather according to the fleshe least the Doctrine being iudged to be of man shoulde haue the lesse waight and auctoritye Moreouer if so be the conciences of men shoulde be subiect vnto humaine lawes this reason of Christ shoulde not serue that his word shall be a Iudge because the same hath not come from man according to the saying of Saincte Iames There is one Lawe geuer which is able to saue and to destroye Moreouer hereby we maye gather what wicked and cruel sacriledge that is that the Pope dare presume to binde mens consciences vnto his immaginations for by this meanes he arrogateth more vnto him selfe then doth the sonne of God who denyeth that he speaketh any thing but according to the commaundement and prescript of hys Father A. The which he doth not only here affirme but very often also for the commendation of his doctrine as in the seuenth and eyghte Chapters goinge before 50 And I knowe that his commaundemente is lyfe euerlastinge whatsoeuer I speake therefore euen as the father badde mee so I speake C. Againe he commendeth the fruicte of his doctrine to the ende al men might the more willingly submit them selues vnto the same M. For hee sayeth not simply And his commaundement is euerlasting life but he sayeth I knowe that hys commaundemente is euerlastinge lyfe This is the testimony of the trueth and of the will of God towardes mankind He knewe what to teache and wherefore he was sent namely to preach the doctrine of eternall lyfe and for this cause was he sent of the Father that hee might be to the faithfull the author of euerlasting life This certainly also beecommeth the Ministers of Christ who ought to teach no other thing then that which they haue receiued in commaundement The which if they doo they also maye saye VVe speake not of our selues but hee which hath sent vs hath giuen vs a commaundement what wee shoulde teache and we know that his commaundement is eternall lyfe An excellent tytle verylye of the doctrine of Christ For the Gospell of Christe is the commaundement of God to euerlasting life that is to saye it is the doctrine or preaching of grace committed by the Father to Christ the sonne of God to eternall lyfe which he promiseth to them that beléeue in him R. For this commaundement the Father hath giuen to the sonne that hee shoulde descende into this worlde and saue all those that beeléeue For so God loued the whrlde that hee gaue his onely begotten Sonne that euery one which beléeueth in him should not perishe but haue lyfe euerlasting M. The Lawe also was commaunded to Moyses but it was giuen vppon Mount Sina with feare trembling and leading to death but the Gospell is the commaundement of God giuen to Christ the sonne of God preached in Sion and spreade from thence throughout the whoale worlde being peaceable and swéete and wrighten by the spirite of God in the tables of their heartes which beleeue offering remission of sinnes and euerlasting lyfe to all that beléeue C. It is meete therefore that they féele the vengeaunce of God which are so wickedly bent that they now refuse him to be the Aucthor of lyfe
sauiour as hée had a body so also he had a Soule And the scripture when it calleth men fleshe it doeth not thereby make them voyde of Soule It is verye manifest therefore that the woorde being begotten before all worldes of the Father and whiche was alwayes with the Father was made man Iohn 2 M. We must also take héede least we thinke the woorde to bée sayde to bée made fleshe in that sence that the water is sayd to bée turned into Wine For there the water was so made Wine that it left of to be water any more and was onely wine but here the word was not so made flesh that it should ceasse to be the word that is to say God should be now nothing more then fleshe God forbid For it can not bée that God should be chaunged into man and should then cease to be God The diuine substaÌ„ce of the worde will neyther admit mutacion or ende séeing it is immutable and infinite or without ende Morouer the fleshe of Christ hath not left his proper nature and is chaunged into the worde God forbid this also For else as Christ is there depriued of his diuinitye euen so here he should bée depriued of his true humanitye in so much that he should not bée nowe true man neyther truely conceyued nor truelye borne neyther yet truely suffered nor dead and consequentlye neyther truely raysed againe from death M. Let vs therefore firmelye holde and beléeue that GOD was made man that hée tooke vnto him that which before he was not Two thinges to bee beleued and that he lost not that which he was C. And therefore in this principle of Faith there are twoo principall thinges of vs to be beléeued namelye that twoo natures in Christ were so ioyned and come togeather into one person that one and the selfe same Christ was both verye God and verye Man And that the vnitye of persons doth not let but that the seuerall natures doe abide distinct in so much that the Diuinitye doth retaine and kéepe whatsoeuer is proper vnto it and the humanity hath also that to him selfe which belongeth vnto it A. And if we beléeue these twoo principles we shall easilye driue awaye all errours which Satan hath brought in by his Ministers touching the Diuinitye and humanitye of Christ For Nectorius Eutiches Seruetus and the Anabaptistes haue brought no smal contumelye vnto Christ in going about some of them to robbe him of his Diuinitye and some of them of his humanity And dwelt amongst vs. R. That is to saye The Sonne of GOD hauing taken vppon him our fleshe liued amongest vs men spake with vs and did eate and drinke with vs. M. Herevppon the Prophete called Christ Emanuel Esay 7 that is to saye God with vs. B. For he being in the forme of God thought it not robbery to bée equall with God but made him selfe of no reputacion taking on him the forme of a seruaunt Philip. 2 and made in the likensse of men and founde in figure as a man R. And againe it is sayde God was manifested in the fleshe iustified in the spirite 1. Timo. 3 seene of Angelles preached to the Gentiles beleeued on in the world and receyued vp into glorye C. But it is doubtfull whether the Euangelist speaketh generallye of men or of him selfe onelye and of the rest of the Disciples which were eye witnesses of that which hee sayth It is most likelye that he speaketh of him selfe and of his fellowe Disciples for he addeth saying And we saw the glorye of it M. He hath the same wordes almost in his Epistle saying That which was from the beginning 1. Epist 1 which we haue heard which we haue seene c. For although the glorye of Christ might be séene of men yet notwithstanding it was vnknowne to the greater part by reason of blindnesse Onely a fewe whose eyes the holye Ghost opened sawe this manifestation of glorye The summe and effect of these woordes is that Christ was so knowne to be man that he shewed forth somwhat in him selfe to bée seene of men to be far more excellent Whervpon it followeth that the Maiestye of GOD was not abased although it was compassed about with fleshe It laye hid vnder the basenesse of the fleshe but so notwithstanding that it shewed foorth his brightnesse M. Iohn sayeth not we sawe his essence but we sawe his glory No man séeth nor hath séene the verye essence of the worde But the beléeuing Apostles sawe his glorye B. The which as it was speciallye séene of thrée of the disciples in the mount Thabor Math. â—7 Euen so by his gloryous resurrection and Assention it did mightelye shine and was openlye exhibited to be seene of all the Disciples M. Therefore by this worde glorye he vnderstandeth those thinges which set forth the glory of this worde that is to saye whiche are certaine shewe tokens of his Diuine goodnesse wisedome and power Euen as in the Chapter following Saint Iohn sayth After Christ had made VVine of water He manifested sayth he his glory A. And Christ him selfe hearing of the death of Lazarus sayth This sicknesse is not vnto death Iohn 11 but for the glorye of GOD that the Sonne of God might bee glorified thereby M. And because the Apostle sawe all these thinges Saint Iohn testifieth of them in this place saying And we sawe his glorye For in these thinges the glorye of Christ was declared As the glory of the onely begotten sonne of the Father C. This worde As is not of improprietye in this place but it rather signifieth a true and perfect approbation Ephe. 5. Euen so when Paul sayth VValke as children of the light he meaneth that we should truely testify by our workes the verye same that we are the children of the light The Euangelist therefore meaneth that the same glory was seene in Christ which did agree and belong to the sonne of God and was an assured testimony of his Diuintye M. For testimony is geuen of Christ not as of some holy man and Prophete of GOD which was conuersaunt among them and whose glory they sawe Exod. 34 as the Israelites also sawe the glorye of Moyses which he had in his face neyther as of a glorious King of this worlde which kinde of glorye some of the Disciples desyred saying Graunt that wee maye sit in thy glorye the one on thy right hande and the other on the lefte the which also the Iewes foolishlye looked for at the comming of theyr Christ But as of the incarnate and onely begotten woord of GOD the which is called by the Apostle Hebr. 1 The brightnesse of the glory of the Father And the Euangelist here calleth the word onely begotten because he is the only begotten sonne by nature as if he should place him aboue men and Angels should attribute that vnto him which belongeth vnto no other creature But we must not thinke that theyr faith did sée
Euangelist woulde haue this graunted that the Image of all Spirituall blessinges was shaddowed onelye in the Lawe but in Christe perfectlye published and reuealed Wherevppon it followeth that if we separate the Law from Christ there shal nothing remaine therein bare figures In consideration of the which S. Paule sayth Colloss 2 that in the lawe are shadowes but in Christ the body M. And Moyses is sayde to be farre inferiour vnto Christ because he was in the house of GOD as a seruaunt for a testimonye of those thinges whiche shoulde be spoken Heb. 3 but Christ was as Lorde ouer his house C. The truth therefore consisteth in this that by Christ wée obtaine grace which the Lawe coulde not bestow So that this worde grace is taken as well for the frée remission of our sinnes as for the renouation of the heart 18. No man hath seene God at any time the onely begotten sonne which is in the bosome of the Father he hath declared him C. This is very well and aptly added for the confirmation of the former sentence For the knowledge of GOD is the gate by the which wée enter into the fruition of all good thinges Therefore séeing GOD doth reueale himselfe vnto vs by Christ onelye it followeth consequentlye that all thinges be sought for at the handes of Christ M. These thinges therefore doe so agrée with that which goeth before that the aucthoritie of Moyses vppon the which the Iewes did depende because hée talked with God face to face is thereby made inferiour vnto Christ Moyses saw not God nor any other man whether he were of the Prophets or of the Patriarckes C. Furthermore when Iohn sayth that no man hath séene God at any time his wordes are not to be vnderstoode onelye of the external sight of the corporall eye for hée meaneth generallye that séeing God dwelleth in the light which no man can attaine vnto hée cannot be knowne but in Christ 1. Timo. 6 his liuely and expresse Image Wherfore our condition is farre better than the state of the fathers because GOD which at the first lay hid in his secret glory hath now after a sort made himselfe visible For certainely when Christ is called the very expresse image of the father that pertayneth to a speciall benefite of the newe Testament Euen so the Euangelist in this place sheweth vs a newe and straunge thing when he sayth that the onelye begotten sonne which was in the bosome of the Father and before that time hyd is now expressed vnto vs. He commendeth therefore the reuelation of GOD which by the Gospell is brought vnto vs in the which he putteth a difference betwéene vs and the Fathers and doth preferre vs before them If any man obiect and say that God was then also séene of the fathers face to face Obiection as we reade that the Patriarcke Iacob did Gen. 32 Deut. 5 Num. 12 God spake also to the Children of Israel face to face to his seruant Moises we may aunswere that the same sight is in no poynt to be compared to ours Aunsvver For GOD vsing at that time obscurelye to shew him selfe and as it were a far of when hée appeared more gloriously vnto some they sayd that they had séene him face to face Therefore they haue respect vnto their time howbeit they saw not GOD but as it were in shadowes and mystes A singuler vision was that almost farre excéeding all the rest which Moyses obtayned in the mount and yet notwithstanding the Almightie expresly sayth Thou canst not see my face Exod. 33 onely thou shalt see my hinder partes By the which metaphore he declareth that the time of full and perfect reuelation is not yet come R. But now he which séeth Christ séeth the Father also Iohn 14 For the sonne onelye knoweth the Father and hée to whom soeuer the sonne will reueale him C. Therefore this is most certayne Math. 11 that GOD whiche was at the firste inuisible hath now appeared in Christ When hée sayeth that the Sonne is in the Bosome of the Father it is a translation or kinde of speach borrowed of the custome of men who are sayde to admitte those into theyr bosome to whome they commit al secréete matters The place of counsell is the brest Therfore he teacheth that the sonne was euen in the deepe counsel purpose and secréete minde of the Father to the ende wée might knowe that we haue as it were the open and reuealed breast of God in the Gospell Colloss 2 19. And this is the record of John when the Iewes sent Priestes and Leuites from Ierusalem to aske him what art thou And this is the recorde C. Hitherto our Euangelist hath made mencion of the Sermon whiche Iohn made concerning Christ and nowe he commeth to a more famous testimonye geuen to the messengers of the hye Priestes to carrye to Ierusalem Hée sayeth therefore that Iohn openlye confessed wherefore he was sent of GOD. R. And in that the Euangelist so oftentimes maketh mencion of the testimony of Iohn the Baptist it is done speciallye for twoo causes first to cast in the Iewes téeth and to vpbraide them with their impietye which tooke Iohn the Baptist for a man of GOD and the Lordes annointed and yet notwithstanding would not beléeue him concerning the testimony whiche hée bare of Christ and also that he might keepe the godlye Iewes in the fayth of Christ being nothing dismayde with the persecution of the Scribes and Pharisees which contumeliouslye put Christ to the shamefull death of the Crosse Secondly to declare the constancye of Iohn the Baptist in maintayning his former testimony which he had geuen concerning the Messias and to proue that hee was not a Reede shaken with winde M. Whereas therefore the Euangelist sayth Mat. 11 VVhen the Iewes sent from Ierusalem it is not to bée vnderstoode of the common sorte of people which thought well of Iohn but rather of those which bare rule and which could also by theyr owne aucthoritye commaunde the Priestes and Leuites to go whyther they woulde haue them The Euangelist Iohn maketh mention that the Priestes and Leuites were sent from Ierusalem partely that wée might vnderstande by the qualitye of the message the purpose of the senders partely that he might adde a certaine waight and grauitie to the testimonye of Iohn which was not geuen in secréete or to the eares of the common people onelye but to such as were seriouslye sent from the Elders of the people yea from the Elders of that famous City Ierusalem But with what purpose came these messengers to Iohn Surelye the people had béene nowe without Prophetes a long time And Iohn came sodainly foorth vnlooked for Euerye man looked nowe for the comming of the Messias as wee maye sée in the storye of the Woman of Samaria I knowe sayeth shee That the Messias shall come whiche is Christe Iohn 4 when hee therefore commeth hee shall shewe vs all
therefore séeketh where Christ abideth where GOD dwelleth let him heare the worde and followe it then shall he be sure to finde Christ Wherevpon the Apostle Peter sayeth 2. Pet. 1 VVee haue a right sure worde of Prophecie where vnto if ye take heede as vnto a light that shineth in a darke place Psal 119 yee doe well And the Prophete Dauid sayeth Thy word is a light to my pathes and a Lanterne to my feete They came and sawe where he dwelt M. They saye not we will come to morrowe it is nowe euening but with a thankefull minde they receyue the gentlenesse of Christ and the occasion also offered to talke with him But what they hearde of Christ the Euangelist heare maketh no mention notwithstanding by that whiche followeth somewhat appeareth that they sawe and hearde those thinges whereby they came to the knowledge of Christ For hereafter it is sayde that Andrewe tolde his Brother Simon saying Wee haue founde Messias For it was about the tenth houre C. That is to saye the euening was at hande By this circumstaunce of the time wee gather that these twoo Disciples had suche a desyre to heare and knowe Christ that they were not carefull for theyr nightes lodging The Children of this worlde are farre otherwise who alwayes are weary and vnmeete to followe Christ 40. One of the two whiche heard John speake and followed him was Andrew Simon Peters brother C. The purpose of the Euangelist vnto the ende of the Chapter is this that wée might knowe howe the Disciples were brought by litle and litle to Christ Here he speaketh of Peter afterwarde hee wyll make mention of Philip and Nathanael 41. The same founde his brother Simon first and sayde vnto him We haue founde Messias which is by interpretacion annointed The same found his Brother B. In that Andrewe founde Simon Peter his brother in Iudea eyther by chaunse or looked for it is an argument that hée for Religions sake went to Iohn the Baptist although peraduenture hée was not his continuall Disciple It is a token truelye that they liued together one with another because when they were called the seconde time to the perpetuall fellowshippe of the Lorde of the whiche Mathewe and Marke make mention they were a Fishing togeather Math. 4 Mark 1 M. Touching the other Disciples of Iohn whatsoeuer is affirmed this is certaine that this Andrewe was the first after Iohn in this that he went about to make Christ knowne the which thing the Euangelist declareth in saying not simplye The same founde his Brother Simon but the same found his brother Simon first And no man will deny but that this is spoken by the Euangelist to his prayse But there is no mention made where he founde him We haue found Messias That which is in the Hebrew text Messias is in the Gréeke texte Christos and in the Latine texte Vnctus which thrée woordes haue all one sence and signifie annointed But these wordes VVe haue founde Messias seeme to bée spoken with great Emphasis or force and doe note that Simon also to whome Andrewe toulde this newes burned marueilouslye in desire towarde Christ For his woordes are thus much in effect Reioyce brother for him whom both of vs haue sought so carefullye we haue founde euen the sauiour Christ Iohn 4. Hée spake not doubtfullye as did the Woman of Samaria whiche sayde Is not he Christ But as one fullye certified Andrewe sayeth wée haue founde Messias 42. And brought him to Iesus And Iesus behelde him and sayde Thou art Simon the Sonne of Iona thou shalt be called Cephas whiche is by interpretacion a stone And brought him to Iesus E. By these wordes we sée what is the force of fayth so sone as we are borne a newe in Christ by fayth by and by our minde sheweth it selfe to another and beginneth to declare how great goodnesse it hath founde and it is not possible that fayth shoulde bée ydle for it wyll confesse Christ eyther with the mouth though there were a thousande deathes set before our eyes or else by charitie towardes our neyghbour by which it is knowne who is a Disciple of Christ C. Andrew had scarce one sparke of faith and yet notwithstanding with the same hée doth illuminate his brother Simon Woe then vnto our sluggishnesse yf we being more fullye illumined doe not endeuoure our selues to make others pertakers of the same grace Yea wée maye sée those thinges in Andrew which Esay requireth of the sonnes of God namely that euery mā lay holde on his neighbor that he say Come let vs ascende to the Mounte of the Lord Esay 2 and he shal teach vs. For Andrew reacheth out his band to his brother but to this ende that hée might be a Disciple in the schoole of Christ M. So are they woonte to doe which are in loue with the trueth which they haue knowne Math. 25 And this is the duetie of a good seruaunt to vse the Talent well that hée hath receyued for the behoofe of his mayster And in that this Andrewe went about first of all to win his brother Simon to the Lorde it is a token of naturall and true loue the which truelye is taken from the godlie in Christ For it is the Husbandes part first to winne the Wife the Parents their Children the Brother his Brother the Mayster his Seruauntes and the Maiestrates to winne their Subiectes to the Lorde C. Furthermore the purpose of God is here to be noted in that he woulde haue Peter which did farre excell the other to be brought to the knowledge of Christ by the worke and ministerye of Andrew to the ende none of vs although wée excel shoulde thinke scorne to be taught of the inferiour B. The efficacie also of Gods calling is here to be considered For so soone as Simon was called to Iesus by his brother he followed So as many as are chosen shal receyue the Gospell being called of God and drawne of the father to the sonne Iohn 6 A. For all that my Father geueth me saith Christ shall come vnto me B. Wée knowe not the time when God wyll call in heart those that are his for large is the mercye of God and therfore the ministery of the Gospell must still be vsed towarde them which shew not them selues to be Dogges or Hogges Thou art Simon the sonne of Iona. R. Whereas our text hath the sonne of Iona Nonnus readeth it the sonne of Iohn and not of Iona. To the which agréeeth this place Simon Iohanna Iohn 21 or Simon the sonne of Iohn louest thou mée But it is likely that the Father of Simon was called in Ebrue Iochanan or in the Chalde tongue Iochanna wherevppon the letter of aspiration being altered out of his place and s put to the ende came Iohannes the which also afterwarde being made short became Ionas And Iochanan or Iochanna doe signifie that which we call in Englishe Iohn and is as much to saye
of earthlye thinges and can desyre nothing but that which is against GOD. But Christ is here set before vs as the onely reméedy against that mortal sting of the Serpent Who is therefore called the Serpent because hée is like vnto sinfull men Heb. 7.26 And hée is compared to a Serpent of Brasse because he is pure and cleansed from all filthinesse of sinne Holye Innocent and vndefiled 1. Pet. 2.7 Also hée is called the Brasen Serpent because hée is fyrme and a sure Rocke of defence for all such as put their trust in him 15. That all that beleeue in him should not perishe but haue life euerlasting M. Thus the trueth agréeth with the figure The Brasen Serpent was not exalted without cause neyther for it selfe but for the healing of those which otherwise had béene but dead Euen so Christ is exalted by the Preaching of the Gospell Ephe. 2.3 that wée which are borne by nature the Children of wrathe might bée cured so that wee beholde him whiche is the aucthour and finisher of our Faith Heb 12.2 Wherevppon also it is sayde that hée hath cleansed and puryfied his Churche Ephe. 5.26 in the woorde of life For as they which behelde the Serpent lifted vppe were healed from perishing and restoored to lyfe euen so they whiche beléeue in Christ Preached shall not perishe but haue eternall life M. The Brasen Serpent was a remeedye onelye against corporall and temporall death but Christ is a remeedye against eternal and spirituall death C. This certainelye is a notable report of Faith Faith deliuereth froÌ„ eternal destruction that it is sayde to deliuer vs from euerlasting death and destruction For Christ went plainelye about to expresse and declare that although we séeme to bée borne to death yet notwithstanding we haue most certaine deliueraunce from the same offered to vs through faith in him And thus death Our meriâ—s obtaine not eternal life which otherwise hangeth ouer vs is not to bée feared Furthermore if eternall life bée obtayned by faith where are then our merites where are our workes Who can attaine to righteousnes by his workes to euerlasting life by his merites C. Also Christ vseth the generall worde All bothe to call all men to the participation of life and also to cutte of all excuse from vnbeléeuers M. Therefore Christ Iesus is readye to bestowe eternall life vppon all those that beléeue in him without respect of personnes for louinglye hée calleth all vnto him Bv. Olde men Yong men Women Learned Vnlearned Poore Rich Iewes and Gentiles and to bée short he calleth all kinde of menne which Laboure and are Laden with the heauye burthen of sinne that hée maye refreshe them and indewe them with euerlasting life C. Notwithstanding let vs here note and consider that life is so generallye promised to all men that beléeue in Christ Mat 11.23 that yet faith is the condition annexed to the promise which faith appertayneth not to all For Christ is exhibited and offered vnto all notwithstanding 2. Thess 3. GOD openeth the eyes of the elect onelye that they maye séeke him by faith 16. For so GOD loued the worlde that hee gaue his onelye begotten Sonne that all that beleeue in him shoulde not perish but haue euerlasting life R. Our Sauiour Christ goeth on still in the former disputation still more plainely opening and declaring that righteousnesse commeth not by the Law but by the behoulding of the Serpent that is to saye by fayth in Christ and therewithall sheweth the first cause and principall originall of our saluation No peace of Conscience without Gods loue and that because wée shoulde not be least in doubt For our myndes haue no peaceable rest or quietnesse in the which they may staie them selues vntill we come to the frée loue of God Therfore as the whole substance of our saluation consisteth in no other then in Christ so we must sée wherby Christ is vnited vnto vs why he is offered to vs to be our sauiour Loue in God and faith in vs bringet 〈◊〉 vs life eternal Both these thinges are beare distinctly put downe vnto vs the first is a liuely faith in Christ The second is the loue of God by which he so loued the worlde that hée sent life to the same by his onely Sonne to saue mankinde from destruction And this order is diligently to be noted For when the originall of our saluation commeth in question by and by according to our naturall ambition burst foorth diuelish imaginations of our owne merites Wée faine that God is therefore mercifull because hée hath respect to none but those whome hée iudgeth worthy Mercy of God maketh mans merites frustrate But the Scripture doth euery where extoll his méere and simple mercie which cleane abolisheth all merites And this is the verye meaning of our Sauiour in these wordes when hée appoynteth the cause in Gods mercye M. Therefore the loue of God with the which hée hath loued the world hath so determined that the worlde shoulde be saued by the sending of the Sonne And our Sauiour doth slightlye passe ouer this loue but doth dilligentlye amplyfie and inculcate the same when hée maketh mention of the sending of the onelye begotten sonne of god who was giuen vnto vs as a most certaine and vndoubted pledge of his fatherly loue towarde vs. R. Whereof then commeth saluation whereof commeth iustification whereof commeth the hope of eternall lyfe Come these from the worthinesse or merites of men God forbidde but they haue their originall of the loue of God For wée had alwayes aboade so much as wée coulde in our sinnes in death and in hell except God of his entire loue with the whiche hée loued vs being as yet miserable sinners had not giuen his onelye begotten sonne for vs. Herevppon the Apostle sayth In this is loue not that wee loued him for the fleshe is vtterlye voyde of the knowledge of God but because hee loued vs first 1. Ioh 4.10 and sent his Sonne to be the propitiation for our sinnes And the Apostle Paule sayth Rom. 5.8 GOD commendeth or declareth his loue towarde vs in that when as yet wee were miserable sinners Christ died for vs. Sinne bringeth with it death C. Without all doubt where sinne raigneth wée shall finde nothing but the wrath of God which bringeth with it death Therefore it is onlye mercye which reconcyleth vs vnto God that therewithall we might be restored vnto lyfe If any man demaund in whome this loue is founded The Apostle Paule aunswereth Ephe. 1.5 That it is founded in the purpose of his will Notwithstanding this manner of speache séemeth to be contrarye to manye testimonies of Scriptures which place the first and principall foundation of Gods loue towarde vs in Christ and doe shew that without him wée are displeasing and hatefull vnto GOD. But wée must remember that the hydden and secret loue with the which God hath
which the Children verye seldome consider Thou shalt neuer finde in all the Euangelicall Historyes any one Sonne which came vnto Christe and sayde Math. 17.14 and .9.18 and .15.22 Lorde come downe before that my father dye But ye shall often reade of this affection and care of Parentes for theyr Children which they haue vttered vnto Christ M. Howebeit also it appeareth in this man what corrupt preposterous loue some Parentes beare toward their Children For hée onelye séeketh the corporall health of his Sonne neglecting the Spirituall and true lyfe which the Lorde had begonne to teache He sayth not Lord helpe our fayth and the saluation of our Soules but as for our bodylye health Loue in many Parentes corrupte toward theyr Children let that bée as it séemeth good in the eyes of God But hée sayeth and that earnestlye Lorde come downe before my Sonne dye And what Father at any time came to the Lorde and sayde Lorde my Sonne hath no feare of God whereby I perceyue that hée is sicke in Soule and in great perill helpe him I beséeche thée Also they which at this daye desyre the Prayers of the Churche howe many of them is there I praye you which desyre the congregation to praye vnto God for them that they maye haue fayth the feare of God and patience 50. Iesus sayth vnto him go thy way thy sonne lyueth The man beleeued the worde that Iesus had sayde vnto him and went his waye Jesus sayeth vnto him Bv. The Lorde in verye déede confesseth that hée can doe muche more then the Ruler trusted he coulde do being the Lorde of lyfe and death which can both retayne the lyfe when it is departing from the body and also when it is cleane gone call the same againe For hée sayeth Goe thy waie thy Sonne liueth C. signifying that hée is escaped out of the perrill of death But séeing this man procéeding and perseuering in intreating and praying Christ obtained at the leangth his heartes desyre thou mayest gather that Christ dyd not reprehend him because he would wholly reiect him and refuse his praiers but rather to correct that vice which staied him from comming to the true fayth And we sayde alreadye before that this reprehension belonged rather to all the people than to one man Moreouer here the singuler humanitye and gentlenesse of our Sauiour Christ appeareth in that hée bearing with the mannes rudenesse extended his power farther than hée looked for Hée requested that Christ would heale his sonne by comming vnto him Hée thought that he could heale his sicke Sonne of his disease but he dyd not beléeue that he could rayse his Sonne being dead from death to lyfe and therefore hée vrgeth him to make haste least death preuent him R. and by this making of haste hee declareth his incredulitye For vnbeleefe maketh haste but Fayth wayteth and tarieth the Lordes leasure Faith taryeth the Lordes leasure Esa 28 1â— And therefore the Prophete sayeth Hee which beleeueth shall not make haste C. Seeing then Christ beareth with both these infyrmityes we maye hereby gather of howe great price hée esteemeth euen the least faith This also is worthy to bée noted that Christ in not satisfying his wil and desire worketh by meanes which we thought not of to helpe vs to the ende wée might learne not to prescribe vnto him any thing The man beleeued the woorde R. Therefore by this word of Christ not onelye the Sonne is healed but also the Fathers fayth encreased and confirmed And as the Sonne by this woorde as by a soueraigne Medicine receyueth health so also the Father receyueth strength of Faith For that fayth is strong and firme which is conceyued by the woorde and not by Myracles A. But dyd he not beleeue at the first Howe had hée come vnto Christ to obtaine any thing at his hande except hée had béene indued with some faith I aunswere Bv. Hée dyd at the first beléeue the Lorde for hée had not come vnto him if hée had not first conceyued some notable hope of his power and clemencye but so soone as he heard his worde and vnderstoode his promise he beléeued more firmelye Therefore hée troubled the Lorde no farther but went his waye and as hée beléeued hée founde his Sonne restoored to health C. For because he came with this perswacion that Christ was a Prophete of God therefore hée was so readye to beléeue that taking holde of one worde he printed the same in his mynde And although hée dyd not so reuerentlye estéeme and thinke of the power of Christ as it became him yet notwithstanding a short promise made him to conceyue sodainelye an assured hope insomuch that he beleeued the lyfe of his Sonne to bée included in the onelye woorde of Christ Promptnesse in beleeuing the worde of God With this promptnesse and readinesse ought euery one of vs to receyue the worde of God but sildome or neuer shall suche present effect followe in the hearers For howe many bée there which profite so much at the hearing of many Sermons as this prophane man profited at the hearing of one worde Wherefore wée must vse the more dilligence in shaking of our dulnesse and sâ—outh and especially wée must praye vnto God that it wyll please him so to worke in our heartes that wée maye bée no lesse readye to beléeue than hée is gentle and readye to promise 51 And as he vvas nowe going downe the seruauntes met him and told him saying Thy sonne lyueth Bv. That whiche nowe followeth doeth set foorthe as well the power of Christe as the effecte and nature of Fayth to the ende the Myracle maye bée more notable and more purelye purged from all euyll suspicion and also that the force of fayth maye more and more appeare A. For there is no doubt but that all these thinges were done by the prouidence of God M. The Lad was healed by the power of the woord of Christ otherwyse hée had dyed by the contagiousnesse of his sicknesse But this was knowen as yet to no man The Seruauntes brought woorde that his Sonne was recouered but howe and by whose power hée was reuyued that they knewe not Therefore the méeting of the seruauntes with him by the waye and the glad tydinges which they brought vnto the sorrowfull Father serued thus farre to the setting foorth of the glorye of Christ that hée might bée sayd to haue spoken the trueth concerning the sonne restoored to health though hee were absent the which seemeth to bée done by the spyrite of Prophesie and also to bée beléeued of the Father as a Propheticall Oracle C. Moreouer with the efficacye of the worde here is also described the effecte of Fayth For as Christ restored the Sonne to lyfe which was nowe at the poynt of death euen so the Father by his fayth in a moment recouered and receyued againe his Sonne safe and sounde Let vs knowe therefore that so often as the Lorde offereth vnto vs his benefites his power
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
Euen as the father bad me so J speake R. As if hée shoulde saye when I call my selfe the Well of lyfe the quickening breade the light of the worlde the resurrection and the life I speake these things because my Father so commaunded me to the ende that he which would drincke which woulde be filled which would sée rise againe and liue euerlastinglye might come vnto me and beléeue in mee A. For these things I speake that yée might attaine to euerlasting saluation through mée ⧠The .xiij. Chapter 1 Before the feaste of Passouer when Iesus knewe that hys hovvre was come that hee should depart out of this worlde vnto the Father when hee loued his which were in the worlde vnto the ende hee loued them Before the feast of Passouer B. THE other Euangelystes in this place bring in the Historie of the holy Supper And the whole misterye hereof was ordayned to thys ende that by the breade which wée breake and by the Cuppe which wée blesse we are made pertakers of the bodye and bloude of the Lorde and wherby also the Lorde doth more and more liue in vs and wee in him Therefore séeing Saint Iohn hath alreadie spoken of the Lordes wordes concerning the true perticipation of his bodye and bloude in his sixt Chapter hée omitteth here the narration of the Supper for the right of the Eucharist beganne long before to bee familier and well knowne to all Christians Pretermitting therefore those thinges which pertaine to the Eucharist C. and manye other thinges also which hée knewe were put downe by Mathew and the rest hée taketh in hande to intreate of that thing which they had omitted as of this stoarie concerning the washing of the Disciples When Jesus knewe that his houre was come M. The Euangelist writeth this to forewarne the Reader that hée thinke not that any of those thinges which hée shall reade in the Chapter following happened without the foresight and knowledge of Christ For he was ignoraunt of none of those thinges which he suffered A. Iudas verelye the Disciples not knowing of the same conspired with the Rulers and high Priestes to betray Iesus but the same was not vnknowen vnto Christ Wherevpon it is sayd hereafter And Iesus knowing all thinges that shoulde come on him went forth Therefore so often as the enemies of the truth shall practise any thing against vs lette vs committe all thinges vnto him who can prouide for vs and our matters well ynough That J shoulde departe out of this world C. This is a speach worthy to be noated for it is referred to the knoweledge of Christ that he knewe his death to bée a passage vnto the heauenlye kingdome of God Wherefore yf hée making hast thyther did not let to loue hys Disciples as he was wont there is no cause now why wée should think that his affection is altered And nowe séeing hée is the firste béegotten among the dead this difinition of death pertayneth to the whoale body of the Church because it is a passage vnto God from the which the faythfull are as yet pilgrimes M. Therefore let vs so think and speak of our death 2. Cor. 5.4 that we maye also call the same a passage out of this world vnto the Father Let vs consider who and what this world is and wée shall desyer the death of the body because by the same wée go oute of this worlde into a moste happy estate voyde of all trouble sorrowe affliction and payne It maketh very much to the purpose that he vseth this word father To goe out of this world which is a vale of miseries and full of wickednesse and so passe not to the worse but vnto the better and not simply to the better but to the father also is suche a notable benefite that the sonne of God béeing afflicted and oppressed in this world could wishe for nothing better Vnto the ende he loued them C. Although the Euaungeliste doeth hereafter more plainly declare to what ende Christ washed his Disciples feete yet notwithstanding heare hee beeginneth to shewe afore hande in one worde that by this signe he would haue his constant and euerlasting loue declared with the which hee once loued them that when they had lost his presence and company yet they might be sertainly sure that hee was not ouerwhelmed in death the which perswacion also ought nowe to cleane in oure hartes The wordes are that Christ had loued hys Disciples whiche weare in the worlde Wherefore although we seeme to bee farre of from Christe yet notwithstanding let vs knowe that hee behouldeth vs because hee loueth his that are in the worlde For there is no doubte but that hee nowe beareth the same affection toward vs which he retained euen at this verye poynt of death M. But the Originall roote and cause is in Christe him selfe and not in his Disciples If so be the cause of this loue had bene in the Disciples it had not continued to the ende It is necessary therefore that the same rest in Christ who loueth those that are his with vnspeable loue vnto the ende CYR. And verilye when hée mighte haue escaped the crueltie of the Iewes and the paine of the Crosse hee so loued his that he refused not to dye for the life of all men And that this is the most perfecte loue our Sauiour Christ him selfe testifyeth This is my commaundement that ye loue one another Ioh. 15.13 euen as I haue loued you Greater loue can no man haue than this that a man should geue his lyfe for his friendes 2. And when Supper was done and that the Deuell had now put into the heart of Iudas Iscariot Simons Sonne to betraye him M. There are some which thinke that it ought to be thus red And supper beeing prepared For it maye be doubted whether these thinges were done after Supper or in Supper time AVG. It is very likely that Supper was not fully ended that is to saye that the Table was not yet taken awaye séeing it followeth by and by that the Lord tooke a morsell of bread and offered the same to Iudas And that the Deuell had now put into the heart of Iudas C. This the Euaungelist hath added not only to shew the wonderful patience of Christ who voutsafed to washe suche a wicked and false Traytors féete but also that he sought occasion to vse that tyme in the which he shoulde finishe the laste acte of his lyfe béeinge nere vnto death And whereas he sayeth that Iudas went about to betraye Christ by the impulsion of the Deuell he doth it to expresse the crueltie and hainousenes of the fault For this was more then a horrible and tragicall facte in the which the efficacie of Sathan declared it selfe B. Insomuch that it maye séeme not to come from mans minde C. It is very true that man committeth no manner of euell wherevnto the Deuell doth not stirre him but as the offence is more detestable and haynouse so the furye of
shall séeke no other thing than that which pleaseth him secondlye that they shall be so déere and acceptable in the sight of GOD that whatsoeuer they wyll by his clemencye they shall receyue So also sayeth the Prophete Dauid He wyll fulfyll the desire of them that feare him Psal 145 hee also wyll heare theyr crye and wyll helpe them And my wordes abide in you Bv. In these fewe wordes hée expoundeth who they bée whiche abyde in Christe namelye they in whome the wordes of Christ doe abyde And the wordes of Christ doe abyde in the Faithfull For these by faith doe receyue the Euangelicall doctrine of Christ and retayne the same C. Therefore when they forsake the doctrine of the Gospel they séeke after Christ in vaine M. Lastlye wée must noate that Christ sayde not Whatsoeuer ye wyll ye shall doe But Aske what ye wyll and it shal be done for you For although the faithful seruauntes of Christe are acceptable vnto GOD yet notwithstanding they haue not power to do what they wyll or no attribute any thing to theyr right or merites but ought to depende vppon the grace of God onelye and to aske those thinges of him which are necessarye For the Lorde knoweth what thinges they haue néede of and is readye to doe and to geue vnto them whatsoeuer hée knoweth to bée profitable vnto them but to nourishe faith and trust in their harts hée geueth vnto them the spirite of prayer that they maye requyre all thinges at his hande by humble peticion Bv. Therefore to what ende should we retaine Christ corporally if so be otherwyse he geue vnto his faithfull seruants that which they require and is alwaye readye to helpe them Doeth he séeme to be absent which fulfilleth the desires of his seruauntes Wherefore wée ought not to be discouraged from praier though wee haue not the corporall presence of the Lorde 8. Herein is my Father glorified that ye beare muche fruite and become my Disciples C. This is a confirmation of the sentence going before For he sheweth that we must not doubte but that he heareth the prayers of his seruauntes when they desire to be made fruitefull because this speciallye appertayneth to the setting forth of his glorye R. But is not the Father glorious by his owne nature Howe then can we glorifye him The Father verilye is glorious in him selfe from euerlasting but yet he doth not alwayes appeare manifestlye to bée glorious Euen as he is wonderfull most wyse and liberall from euerlasting yet notwithstanding hée hath not so appeared before the condicion of the worlde For his wisedome power and liberallitye was shewed afterwarde in the creation of the world Thus he was alwaies glorifyed by his owne nature yet not manifestly His glory is declared when he sanctifyeth the elect and maketh them to bring forth fruite that is to saye to beléeue and to loue Faith vanquisheth the Deuell And loue the world For by faith all the deceites of Sathan are ouercome and by loue all the iniuryes of the world are subdued For who would haue known that the power of God ouer Sathan had béene so great and all the rule and principallity of this worlde if so be the same had not béene manifested in the faithfull when they ouercome Sathan and the worlde Therfore the Father is glorifyed God is glorifyed by faith when one beléeueth and by Faith is made a Disciple of Christ that is to saye the sonne of God by adoption He is also gloryfied when fayth bringeth forth the fruite of loue in the beléeuing For it is the glory of God to ouercome sinnes by Christe to boast of the righteousnesse of Christ The Father is not gloryfied by ceremonies by mannes inuencions by frée wil and by humaine strength but he is gloryfied by Faith and charitye Wherefore if we wyll glorifye the Father let vs beléeue in the sonne let vs abyde in the worde of the sonne and let vs loue one another euen as Christ hath loued vs. C. For he pronounceth here that he hath none in his flocke but suche as fructefye to the glorye of God Bv. To the which effecte pertaineth this saying of Christ Let your lyght so shine before men Math 5.16 that they may see your good works and glorifye your Father whiche is in heauen And become my Disciples M. This ought not so to be vnderstoode as though by fructefying wee were made the Disciples of Christ because we must first be true Disciples of Christ and then to doe the workes of Disciples His wordes are as muche as if he had sayd And declare your selues to bee my true Disciples by abyding in my worde For if ye abyde in my word then are ye my verye Disciples Iohn 8 31. and ye shall knowe the trueth and the trueth shall make you free 9. As the Father hath loued mee euen so haue I loued you continue in my loue M. Hée goeth forewarde in exhorting his Disciples to abyde in his loue And in this place he taketh an argument to perswade by his owne example and the example of his Father C. By which wordes his purpose was to expresse a farre greater matter than the common sort doe deny or iudge For here they make a lōg discourse but beside the purpose concerning the secréete loue of the father with the which he hath been alwayes affected toward his sonne whē as rather the purpose of Christ was to laye as it were in our lap the sure pledge of his diuine loue toward vs. Therfore that whiche they imagine appertaineth nothing to this present place But the loue of the which mencion is made here is to be referred vnto our selues because Christ testifieth that hee is loued of the Father in that he is the head of the Church For he which séeketh to know how he is loued of God without a Mediator bringeth him selfe into a Labyrinth in the which he shall finde no way to get forth Therefore we must cast our eyes vppon Christ in whom we shal finde the pledge of Gods loue For vpon him the whole loue of God is layde that from him it might flowe to his members For this cause he is sayde to be the well beloued sonne in whome the Father is well pleased But we must noate the ende Math. 3.7 which is That we maye be acceptable vnto God So that we may behold the Fatherlye loue of God toward vs all in him euen as in a glasse because he is not loued for his owne sake but to Ioyne vs with the Father vnto him R. Therfore as the Father loued the Sonne and gaue vnto him all good thinges sustained him vnder the Crosse and deliuered his soule out of hell so the Sonne also loueth the Faithfull and geueth vnto them all those graces which he hath receiued from the Father beareth them vp vnder the Crosse bringeth them from death to life and deliuereth them out of Hell Abide ye in my loue Some expounde these
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