at once without any space betwéene but as myracles haue theyr ende so also they ought to haue their meane Euen as Christ also teacheth 1. King 4.32 1. Kin. 17. ◠Luke 4.25 when he sayth that so many dyed in the dayes of Elizeus and none were raysed vp sauing one onely Childe and that there were so many famished Widdowes in the time of drought and one alone was reléeued by Elias Euen so the Lorde thought it sufficient to make declaracion of his presence to a fewe sicke personnes M. Moreouer the Euangelist sheweth that this was a myraculous kinde of healing of sicke personnes in thrée thinges fyrst when hée maketh mencion of troubling of the water to the ende thou mayest knowe that before this styring or troubling the Poole had no force or vertue at all to heale Secondlye hée sayeth that hée was made whole which descended first into the water to declare that after the sayd first any other whatsoeuer descended into the water in vaine Thyrdlye hée addeth that hée was made whole of whatsoeuer disease hée had to the ende thou mayest knowe that this vertue of healing was deuine and most perfect C. But the manner of healing which is here described doeth sufficiently teach vs that there is nothing more vnméete than that men should make the workes of God subiect to theyr iudgement For what helpe or remedye maye a man hope to haue of troubled water Faire and cleare water is more apte and méete to restoore health than that whiche is troubled Wherefore then is it troubled C. But thus the Lorde doeth make vs to forsake our owne iudgement and to yéelde to the obedience of Faith Wée followe to gréedelye those thinges whiche please our carnall reason without the woorde of God Therefore to the ende hee may make vs obedient vnto him hée doeth oftentimes set before vs those thinges which are contrarye to our reason R. For the Lorde executeth and finisheth his workes vnder a contrarye shewe Hée worketh lyfe by death than the which there is nothing moore contrarye to life hée worketh ioye by sorrowe libertye by Captiuitye the which is most contrarye to libertye C. Example wée haue in Naaman the Syrian whome for the curing of his Leprosie the Prophete sent to Iordan who at the first made a Iest of that which afterward hée felte in déede that God doth so worke contrary to humane reason that notwithstanding hee doeth neuer frustrate or deceyue vs. R. So Elizeus healed the waters of Hierico 2. Kin. 5.10 in casting salt into them in which there was death and barrennesse the thing being quite contrarye for otherwise Salt being put into water 2. Kin. 2.20 bringeth barrennesse and not fertillitye But as the waters of Hierico were not healed by Salte euen so in this place the troubled water healed not the sicke otherwise it hadde healed all those that had come into it at all tymes without respect of fyrst or last C. But hée so commendeth the externall signe that by the syght thereof all sicke menne might bee constrayned to haue respect vnto him the onelye aucthour of grace Bathes without God are of no force or vertue Bv. If therefore the Bathes that bée in Swicerland in Iuliers in Sicilie in Valeria in Englande and diuers other Countreyes doe helpe those that are diseased the same is to bée attributed to the goodnesse of God For there are no earthlye thinges which haue in them any force or vertue to helpe men except they bée made effectuall by the power of him that is omnipotent Neuerthelesse those benefites whiche are geuen to vs by meanes are not to bée contempned neyther ought wée to abuse them For all the giftes of God ought to bée vsed to the glorye of God to our soules health and for the necessitye of our bodye C. But wée must alwayes beware that wée doo not ascribe that to creatures which belongeth onely to God 5. And a certayne man was there whiche had beene diseased thyrtye and eyght yeeres Bv. After the description of the place of the time the occasion of the benefite of Christ the benefite it selfe is now added with the circumstaunces by which it was made more manifest For the Lord dyd not take at a venture some one sicke person from among the multitude to heale the same but hée chose out one amongst all the rest which was most miserable both for the daungerousnesse of the disease and also for the long continuaunce of the same and finallye suche a one as especiallye wanted the helpe of others R. So that the Euangelist therfore maketh mencion of the continuaunce of the disease fyrst of all that the greatenesse of the Miracle might bée commended secondlye to teache that hée was not by chaunse troubled with so gréeuous and languishing a disease the space of eyght and thyrtye yéeres and that his griefe was not prolonged by chaunce neyther that hée was without any consideration preuented by others which went into the water before him neyther that without cause he wanted a man which might put him into the Poole after the troubling of the water For all these thinges were thus disposed and ordered by the wyll of God that Christ might bée gloryfied Iohn 9.1 A. The lyke maye bee sayde of him which was borne blinde And of Lazarus Iohn 11.39 which was not onelye sicke but also dyed and laye foure dayes in the Graue wayting for Christ Also of the woman whiche was diseased with the bloodye flyre Math. 9.20 for the space of twelue yeres and of that other woman whiche had the spirite of infirmitye eyghtéene yeres could not lyft vp her selfe aright vntyll such time as Christ healed her R. Euen so let vs certainelye beléeue that all our infirmityes Luk. 13.11 and afflictions doe continue with vs the longer especiallye by the wyll and pleasure of God that hée at the length maye bée gloryfied And the name of GOD is gloryfied when as by some déede or other the power wisedome or mercye of God is manifested that thereby the godlye maye beginne to prayse him and learne to trust in him and to feare him according as it is sayde in the Psalme Psal 50.15 Call vppon mee in the daye of trouble and I wyll delyuer thee and thou shalt glorifye mee R. If therefore thou bée afflicted not with an hourelye but with a continuall Crosse suffer the hande of the Lorde I beséeche thée pacientlye which afflicteth thée of good wyll I woulde not haue thee throughe infidellytye to grudge or to thinke the time long but by Fayth abyde his leasure being assured that although the Lorde tarrye long yet notwithstanding when hée commeth hée wyll come quicklye and wyll not bée slowe Habac. 2.3 M. But concerning the name of this sicke man there is no mencion made for hée had no manner of estimation in this worlde by reason of his miserable state and condition For suche is the manner of the world that it
daye and shewed himselfe aliue againe to his Disciples after that ascending into the heauens that so fayth increasing by little and litle there might be a way made to receyue the more hie documents of the diuinitie of Christ But there be manie that thinke that John was speciallie led to wirte to this ende and purpose namelie that he might defende the diuinitie of Christ against the wicked blasphemyes of Ebion Cerinthus and Carpocrates But what soeuer occasion hee had then to write there is notwithstanding no doubt but that GOD had a farther regarde to his Churche He did therefore so guide the pen of the Euangelist to write that the partes being deuided amongst them he might bring the whole bodie to a perfect worke And whereas they haue placed John in the fourth seate it was done vpon the consideration of the time in the which hee wrote namelie when he was in exile or when hee was called backe againe as some affirme from the death of Domitian ⧠A CATHOLIKE EXPOSItion vpon the Gospell of Saint JOHN The first Chapter IN the beginning was the Worde and the Word was with God and God was the Worde Jn the beginning was the woorde CHR. ALL THE other Euangelistes beginning at the incarnation Iohn pretermittyng the Conception Natiuity Education and growing of christ setteth before vs euen at the first his eternal generation saying In the beginning was the worde B. For to the ende he might expresse the diuinity of the Lorde Iesus he called him in his Epistle also the worde of life which was from the beginning 1. Ihon. 1 C. And by this exordium or preface he doth declare the eternall diuinitie of Christ to the ende we may know that God is eternal which was made manifest in the fleshe 1. Timo. 3 But this is the purpose of the Euangelist to shewe that the restoring of mankinde to the fauour of GOD and to euerlasting righteousnesse must néedes be brought to passe by the sonne of God séeing by his power all thinges were created as well in heauen as in earth both thinges visible and inuisible whether they bée maiestie or Lordeshippe eyther rule or power séeing he alone breatheth life and strength into all creatures and continueth them in their estate Collos 1 and specially in man himselfe hée hath made a singuler shewe and proofe both of his power and also of his grace insomuch that although Adam fell and transgressed yet for all that he ceassed not to be louing liberall and mercifull vnto his posteritie R. And this is the purpose of the Euangelist vntill he commeth to these wordes contayned in the sixt verse There was a man sent of GOD. c. In the which hée doth first of all teache the diuinitie of Christ by the which all things are created and then he setteth before vs his humanitie the which to the faythfull is the waye of recreation or creating againe For it doth verie well agree that they which are created by Christ shoulde also by him be created againe C. But wheras he calleth the sonne of GOD the word this séemeth to bée the true and simple cause namelie for that first of all he is the eternall wisedome and will of God secondly the verye expresse Image of his purpose and counsell For as the worde is sayd to be the Caracter or declaration of the mynde in men euen so this is not without cause also attributed vnto GOD that hee shoulde be sayde to expresse himselfe by his worde A. Therefore whether yée call the worde Logon in Gréeke or as Erasmus hath Sermonem beware lest you thinke that his proper essence is trulie as it is in it selfe expressed by this appellation M. For it is a Metaphoricall speache which being applied to our capacitie and vnderstanding maye describe vnto vs some shadow of that thing of the which he mindeth here to speake For it is taken of the similitude of our minde the whiche although it ruleth the whole man yet notwithstanding it is inuisible and vnknowen except the purpose and counsel which it hath conceyued bée bewrayed and made manifest vnto others by worde by whiche in déede a certaine Image of our minde is set before others to beholde Euen so God also whiche is that omnipotent power the creatour and preseruer of al thinges who for that he perceth all thinges is called of the Greekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 theō is compared so far as that incomprehensible nature of the deuine Maiestye maye bée shadowed to the minde by whiche all this worlde is gouerned and the Lorde Christ his onely begotten sonne is compared to the word because by him the knowledge of God is reuealed to mortall men Colos 1. So Paul calleth Christ the Image of the inuisible God So Christ him selfe sayd Iohn 14. Philip he which seeth mee seeth my Father also And againe No man commeth to my Father that is to saye to the knowledge and fellowship of the Father but by me Iohn 11. Also it is sayde No man hath seene God at any time The sonne which is in the bosome of the Father hath shewed him vnto vs. C. Therefore as God did manifest him selfe in sauing the worlde by this worde euen so he had the same in his will and purpose at the first that there might bée a double relation the first to God the seconde to men A. Lest any man should with Seruetus imagine that this eternall word had his beginning when it was pronounced and put foorth in the creation of the worlde As though in déede it were not before that time that his power was knowen by the eternall worke But our Euangelist teacheth here another maner of matter not assigning to the worde any beginning of time but saying that it was from the beginning he goeth beyond all Ages and times For hée sayeth In the beginning was the worde R. In what beginning Eyther we must simplye vnderstande In principio or in the beginning to be that beginning which the Latines call Inprimis or at the first eyther without the preposition In as Principio or Primum and so to haue it limitted and comprehended in time Or else to saye In the beginning that is to saye The worde is without the compasse of time incomprehensible and vnspeakeable and so the worde was with that beginning in the whiche GOD sayde Fiat lux Let there be light Howbeit hée was neuer without being Gene. 1 there was neuer any time in the whiche he was not For hée is the brightnesse of the glorye of his Father Hebr. 1. and the expresse Image of his substance He was neuer absent from the Father nor neuer out of his sight For thus he sayth in Salomon Prou. 8. The Lord hath possessed me in the beginning of his waye I was before his worke of olde I was set vp from euerlasting from the beginning and before the earth B. In the which place Salomon by the name of wisedome meaneth the power
because he was sent of GOD before the face of his Sonne as a cryer and forerunner to prepare the waye before him and to mooue the heartes of the Children of Israel to true repentaunce 26. John aunswered them saying I baptize you with water but there standeth one among you whome ye know not C. Concerning the Baptime of Iohn of Christ and of the Apostles it is sufficiently spoken in the thirde of Mathew A. Now Iohn the Baptist doth secretlye reprehende the blindenesse of the Iewes because they were ignoraunt of Christ to whom principally they should haue directed their mindes And he doth alwayes inculcate this diligentlye that no part of his ministerie can be knowne vntill they be come to the aucthor himselfe Hée sayth that Christ standeth in the middest of them to the ende that hée might stirre vp their indeuour to know him M. And hée noteth therewith also their peruerse and worldely iudgement by the which they iudged of the men of God according to the outwarde appearaunce and vaine shewe Christ was in the middest of them that is to saye hée was conuersaunt among them but they knewe him not And wherefore Bycause he was base in his outwarde appearaunce and as a common man By the waye let vs here note that it is the lot of Gods children not to bée knowne in the worlde and because they are not knowne they are sure to haue reproche for their parte Reade the .xij. verse of the seuentéenth Chapter of Mathew And the first verse of the thirde Chapter of Iohns first Epistle Touching the seuentéenth verse following reade the thirde of Mathew 28. These thinges were done in Bethabara beyond Jordan wher John did baptize B. These wordes are added to the ende the testimonie might be more certaine And worthy truly was this testimonie of Iohn being giuen so constantlye to the chiefe Rules of the Iewes in so great a concourse of people as was there assembled This aunswere of Iohn tooke from them all excuse that might afterward ensue C. Therefore the noting of the place doth not onelye make for the truth of the historie but also to the ende we might know that this was done where manye people might heare it being a place of great resort For many came to the baptime of Iohn and this was the ordinarie place where hée baptized 29. The next daye Iohn seeth Iesus comming vnto him and sayth Beholde the Lambe of God which taketh away the sinne of the worlde M. This is the thirde testimonye of Iohn the Baptist concerning Christ Hitherto Iohn hath shewed what the Baptist witnessed first of all to the people concerning Christ being absent secondely what aunswere he gaue to the Pharisees that were sent from the Elders of Ierusalem and now consequentlye he sheweth what hée witnessed of Christ openly hee being present C. There is no doubt but that before this time hée had spoken of the reuealing of the Messias but when Christ was come foorth hée thought it good in short time to publish his proclamation concerning Christ and now the time was at hande in the which Christ ended the office of Iohn euen as when the sonne is rysen the twy light as wée call it vanisheth awaye Therefore when hée had shewed to the Priestes that were sent that hée was in the middest of them of whome the truth and force of Baptime shoulde be learned the day following hée shewed hym openlye And this is the cause why Christ offereth himselfe into the presence of Iohn Therefore the next daye following Iohn sawe Iesus comming to him M. But from whence and to what ende This is sufficientlye declared in the thirtéenth verse of the thirde Chapter of Mathew where it is sayde Then came Iesus from Galile to Iordane to Iohn to be baptized of him Behold the Lambe of GOD. C. He nowe briefelye and plainely expoundeth the office of Christ namelye that he taking awaye the sinnes of the worlde by his death reconcileth men vnto God Christ truelye bestoweth other benefites vpon vs but this is the chiefe vppon whiche the rest depende that hée in pacifying the wrathe of his Father maketh vs to bée counted iust and righteous For out of this well floweth all Riuers of good thinges because God not imputing our sinnes receyueth vs into his fauour But by this word Lambe he hath respect to the olde Sacrifices of the Lawe Hée had to do with the Iewes who being accustomed with Sacrifices coulde bée no otherwise taught concerning remission of sinnes than by setting before them a sacrifice And there being many kindes of Sacrifices he maketh mencion onely of one by a figure called Sinecdoche And it is likely that Iohn had respect vnto the Paschall Lambe So that the Iewes for the most part hauing a verye grosse and supersticious opinion of Sacrifices were of him reprooued for the same shewing to what ende all those belong This was the wicked abuse of Sacrifycing that they had theyr trust reposed and fired in the outward signes Therfore Iohn setting Christ before them affirmeth him to bée the Lambe of God by the which he meaneth that whatsoeuer sacrifices the Iewes were wont to offer vnder the Lawe they were of no force to put awaye sinnes but were only figures the truth of which were fulfilled in Christ him selfe Heb. 9.10 Psal 40 As Saint Paul at large sheweth in diuers places Saint Iohn vseth this worde sinne in the singular number for all kinde of iniquitye as if hée shoulde saye what vnrighteousnesse soeuer there bée which allienateth God from men it is taken away by Christ B. For christ is he alone which taketh away the sins of the world for hée which beléeueth this testimonye wil craue al pardon for his offence of this our onely hye Priest all other creatures set apart Good men maye exhorte to beléeue in Christ and to hope for remission of sinnes at his hande and maye also testifye that all sinnes are truely remitted to the faithfull but they can not remitte or pourge sinnes by theyr owne power or geue and encrease Faith in Christ For he is the onelye meane to take awaye sinnes We must also note by these woordes of Iohn the Baptist that Christ was manifested to bée a redemption not onely to the Iewes but also to bée made a Mediatour and Sauiour to the whole worlde As our Euangelist sayeth also in another place 1. Epist 2 He dyed not for our sinnes onelye but for the sinnes of the whole worlde The which is not so to bée vnderstoode as though that slaine Lambe tooke away the sins of them onely which in this worlde lyue in the newe Testament wheresoeuer No it is not so to bée vnderstoode for he taketh away the sinnes of all those also which from the beginning of the worlde were partakers of the grace of GOD. Neyther did anye other thing in the olde Testament take awaye the sinnes of the worlde than the same that is in the newe a healer of our soores that is
meaning thereby his resurrection which was to come C. But all these thinges he doth figuratiuely handling the vnfaithfull as they deserued and setting him selfe frée from theyr contempte It did not appeare as yet that they were obstinate but Christ did sufficientlye perceyue what their affection was Notwithstanding it may bée demaunded séeing he did so many Myracles why hée speaketh but of one myracle here It may bée aunswered that Christ therefore made no mencion of the rest of his Myracles because his resurrection only was sufficient to stoppe their mouthes and also because he would not set foorth the power of God before them to bée a mocking stocke For therefore also he spake figuratiuelye of the glorye of his resurrection R. Also howe the Temple of Hierusalem shadowed Christ hée him selfe in this place declareth Destroye sayeth hée this Temple that is to say yée shall kyll me which am that true Temple in the whiche all true Prayers being made are heard in the which only God is found fauourable C. Wée must also note that our bodies are called the Temple of GOD but in another sence that is Colos 2 1. Timo. 3 because by the force of his spirite God dwelleth in vs but in Christ the fulnesse of the Godhead dwelleth bodelye as sayeth the Apostle in so much that God is truely manifested in the fleshe And I will raise it againe C. Here Christ challengeth vnto him selfe the glorye of his resurrection when as notwithstanding the Scripture testifieth that it is the worke of God the father But these twoo thinges doe verye well agree togeather For to the ende the Scripture might commende vnto vs the power of God it doeth plainlye ascribe the raysing againe of the Sonne from death to the Father but Christ doeth here speciallye set foorth his Diuinitye M. This place therefore doeth agrée with that which we shall sée afterwarde where Christe speaketh thus I put awaye my life from mee Iohn 10 that I may take it to me againe No man taketh the same awaye from mee Iohn 10 but I put it awaye of my selfe I haue power to put it awaye and I haue power to take it to me againe 20. Then sayd the Iewes Fortye and sixe yeres was this Temple a building and wilt thou reare it vppe in three daies M. The Iewes vnderstoode that to be spoken of the temple built of stone which hée vnderstoode of his Bodye and they iudge in the answere of Christ great rashnesse to consiste in so muche that they did iudge him to bée mad not by his déedes onelye but also hy his woordes As if they should saye What madnesse is this in thée that thou darest promise that this Temple shal be built in thrée dayes againe if it bée destroyed séeing that with so great labour and coste it was a building Fortye and sixe yeres And here is to be noted that whereas the Iewes sayde that the Temple was a building sixe and fortye yeres it agréeth with the Prophesie of Daniel Dan. 9. and .25 And although in the booke of Esdras the Temple seemeth to bée built in a farre shorter time whereby some contrarietye maye bée gathered yet notwithstanding there is no repugnancye at all For so soone as the Sanctuarye was erected before the building of the Temple was finished they beganne to offer Sacrifices Afterwarde by the slothe and negligence of the people the worke was lefte vndone for a long time as euidently appeareth by the complaintes of Aggeus For hée doeth there seuerelye blame them Agg◠1 because they were to diligent in building theyr owne houses and verye negligent in leauing the Lordes house vnfinished Touching the exposition of the one and twenty verse reade the ninetéenth going before 22. As soone therfore as he was risen frō death againe his Disciples remembred that hee thus had sayde and they beleeued the Scriptures and the wordes whiche Iesus had sayde As soone therfore as hee was risen M. For then he opened theyr sence and vnderstanding that they might vnderstande the Scriptures Luk. 24 as sayeth the Euangelist Luke At the first the Disciples vnderstoode not Christ when he spake but afterward that Doctrine which séemed to bée spoken in vaine brought foorth his fruite in due time Therefore although many things in the déedes and wordes of the Lorde bée obscure for a time yet for all that we must not dispayre to obtaine that whiche by and by we can not attaine vnto M. That which Thomas vnderstoode not vppon the verye daye of the resurrection of Christ Iohn 20 he vnderstoode the eyght daye after Although therefore the reprobate abide in theyr blindnesse and walke in darkenesse yet notwithstanding the elect are alwayes lightened in theyr time and by the calling of Christ come to the knowledge of God C. The texte also is here to bée noted namelye that they beléeued the Scripture and the worde of Christ For the Euangelist hereby meaneth that they conferring the Scripture with the word of Christ were holpen that they might goe foreward in the faith Bv. The which thing is put downe to bée a Doctrine and an example vnto vs that we comparing both the wordes and déedes with the Scriptures may beleue Iesus to be the sonne of God a King and hye Priest and the Sauiour of the worlde 23. When hee was in Ierusalem at the Passeouer in the Feast day many beleeued on his name when they saw his miracles which he did M. There wanteth not some reason that the Euangelist added these wordes to that which went before For the rude and ignoraunt reader might haue béene much offended at the aunswere of Christ as though he of purpose neglected the saluacion of these Iewes which desired a signe to bée geuen vnto them hée being able to shewe them signes inowe with the which he might haue made his glory manifest Therefore for the ignorants sake he séemeth to make mencion of these thinges to the ende he might shewe that Christ had a care for all men but that hée shewed suche euident miracles in the Feast of Passeouer that many being then present at the feast at Hierusalem and moued by the light of the Myracles beléeued on his name Iohn therfore verye aptlye addeth this narration to that whiche goeth before But to the purpose Christ gaue not suche a signe as the Iewes desired for hée perceyuing that by many myracles which hee had already shewed he had profited nothing but brought them to a vaine shewe of Faith he thought it not good to graunt vnto them theyr desires as vnworthy Here was some profite of signes that many thereby beléeued on the name of Christ in so much that they professed to followe his Doctrine This theyr faith although it was not as yet perfect yet in time it might become perfect this fayth might be a profitable preparation to celebrate the name of Christ vnto others M. But what signes they were which our sauiour Christ shewed the Euangelist maketh no mencion
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
wrath of God shall come on him but The wrath of God abydeth on him All mortall menne which are borne bring with them the wrath of God and that for the sinne whiche they haue drawne from Adam But the Sonne of God came hauing no sinne and hauing on him our fleshe was amongest vs to turne awaye the wrath of God if so bée man woulde receyue the grace of GOD offered vnto him He therefore whiche beléeueth not the Sonne the wrath of GOD abideth on him What wrath is that Surelye the verye same of the which the Apostle speaketh saying Ephe. 2.3 VVe are by nature the children of wrath C. And although they which are naturally condemned are reprobates already yet notwithstanding they bring new death vnto them selues by their owne infidelity Math. 16.19 And to this end the power of Binding and Losing is geuen to the Ministers For this is the Iust punishment of mans contumacye and Pride that they which shake of the wholsome Yoke of GOD do tye them selues with the bonds of death M. Here therefore is appointed the perpetuitye and duraunce of the wrath of God and of the punishment of the wicked For as it is necessarye that he should liue vnto God who so euer he be that is capable of his euerlasting goodnesse for he is not the God of the dead but of the liuing so it is necessarye that he be guilty and destroyed for euer which is subiect to the euerlasting wrath of God through incredulity Herevpon it is sayd Math. 3.12 That he wyl burne the chaffe with vnquencheable fire They shall go into euerlasting torment Their worme shall not die Math. 25.46 Esa 66.24 and the fyre shall not be quenched R. This is a notable Sermon of Iohn the Baptist the which we ought alwayes to remember For he preacheth vnto vs Christ and setteth him before vs to the ende we might know what great treasures of blessings wée possesse in him through fayth Bv. Let vs therefore often times diligentlye reade ouer the same and déepely consider the same in our minde and then wée shall reape thereby the most pleasaunt fruites of the liuelye knowledge and fayth of Christ which from time to time shall increase and grow more and more and abide firme and sounde for euer ⧠The fourth Chapter 1. As soone as the Lorde knew how the Pharisees had hearde that Iesus made and baptized mo disciples than IOHN R. IN THE BEginning of the former Chapter the Euangelist hath described the true waye of Iustifying Nowe in this Chapter hée addeth the example of true Iustification in the Harlot of Samaria least that Doctrine should séeme friuolous and vaine for want of an example Bv. All the partes of this Historye are very wel knitte togeather For now the Euangelist passeth from the communication of Christ Nicodemus and from the Testimonye of Iohn to describe another conference betwéene the Lorde and the Woman of Samaria C. And first of all hée sheweth the cause why our Sauiour Christ went out of Iudea For when he knewe that the Pharisées were euyll affectioned hée woulde not put him selfe in daunger of theyr furye before the appointed time came Therefore leauing Iewrye hée went againe into Galilee Wherefore hée came not of purpose into Samaria there to abyde but because hée must passe through the same into Galilee Assoone as the Lorde knew M. The Euangelist speaketh not here as though the Lord were at any time ignoraunt of the practises of his enemies for he néede not be admonished of the deuises of his enemies for he knewe theyr euyll Cogitacions therfore hée shunned their fury C. The Euangelist maketh menciō only of the Pharisees which were sworne enemies vnto Christ not that the other Scribes were his friendes but because this secte of the Pharisées then raigned and were mad vnder the pretence of a Godlye zeale Saint Iohn sayth here that these men heard howe that Christ made and Baptized moe Disciples than Iohn the Baptist but he sayeth not that they sawe this First of all this was hereticall by the Sacerdotall or Priestly Iudgement for this might haue deuided the Church and haue bread Schismes For so many as became the Disciples of Christ and were Baptized went to a newe Churche and imbrasing the Yoke of Christ were drawne from the gouernment of the Pharisées Scribes and Priestes C. Moreouer their mindes being sturred vp before by the gathering togeather of Disciples by Iohn they were nowe the more exasperate and set on fyre when they sawe that Christ came and drewe more Disciples after him than Iohn had done For from the time that Iohn preached him selfe to bée nothing else but the forerunner of the Sonne of GOD the greater number followed Christ and the Ministerye of Iohn beganne nowe to ceasse And so by lytle and litle hée resigned to Christ the office of teaching and Baptizing A. as hée him selfe had sayd Math. 3 He must increase but I must decrease The Lorde made Disciples that is to saye hée wanne vnto him hearers and bounde them vnto him with the knot of Religion And in verye déede the hearers of the Lorde haue béene alwayes called from the beginning Disciples afterward Christians 2. Though that Iesus him selfe Baptized not but his Disciples A. It is sayde in the twoo and twentye verse of the Chapter going before that Christ was in Iewrye and that he there Baptized the which Saint Iohn here expoundeth saying that hée Baptized by his Disciples AVG. Therefore the Lorde Baptized Christ baptized not yet did baptize and Baptized not For he Baptized because it was he that cleansed washed and purified the sinnes hée Baptized not because hée vsed not the outward Sacrament of dipping or ducking in the Water The Disciples vsed the Ministerye of the bodye and hée Ioyned thervnto his Maiestie and grace B. Therefore the Lorde Baptized by the Ministerye of his Disciples This outwarde signe was committed to the Ministerye of the Churche and to this Ministery Christ chose his Apostles As therefore by this the Church ought to be ordred gouerned euen so hée thought good to prepare his Apostles to the same and to enter them into this holy ministerye M. For hée sayde afterwarde to his Apostles Goe ye foorth Mat. 28.19 Mat. 16 1◠and teache all Nations and Baptize them in the name of the Father and of the Sonne and of the holye Ghost C. So that we sée that the same is called the Baptisme of Christe which is ministred by the handes of other menne to the ende we might knowe that Baptisme doeth not depende vpon the person of the Minister but that the force thereof doeth whollye hang vpon the aucthour in whose name and at whose commaundement the same is ministred Whereby wée haue a singular consolation for séeing we know that our Baptisme is of no lesse efficasie to cleanse and to renewe vs than if the same were geuen to vs of the sonne of God him selfe
deale That which serueth their turne to cauill they take but that which toke away all occasion of cauill they let alone A. So in the cause of the blinde man the Pharisées make mention onely of the claye which Christe made on the Sabboth daye but of so greate a miracle they speake not one woorde 13. And he that was healed wist not who it was for Iesus had gotten him selfe away because there was prease of people in that place And he that was healed wist not who it was M. A wonderful thing Christ was vnknowne to this sick man which was the aucthour of his health He remembred nothing concerning Christ but these two thinges namely the woorde which he had harde the which he obeyed and the health which he recouered by the vertue thereof but he was he knewe not no not so much as his name C. Herebye therefore we gather that it cannot bée attributed to this mans faith that hée was made whole who beeing made whole knewe not his Phisition and yet notwithstanding in that hée toke vp his bed at the commaundement of Christ it séemeth to be done by the directrix faith In very déede as we muste confesse that there was some impulsion of faith in him so by the order of the texte it euidentlye appeareth that he was whollye expert of sound doctrine and of the pure light vpon the which hee shoulde haue stayed him selfe Bv. Therefore at this time he aunswereth nothing to their question but deliberateth with him selfe and considereth of more dilligent enquirie and examination But the Euangelist Iohn addeth the cause why many knew not the aucthour of so greate a miracle saying For Iesus had gotten him selfe away C. Christ woulde not haue the glorye and praise of so notable a woorke to vanish away and to bée quite out of remembraunce but would haue the same knowen before that he professed hym selfe to be the aucthour thereof Therefore he got him selfe out of the way for a littell while that the Iewes might Iudge of the matter it selfe without hauing any respect of the person M. And also that he might not séeme to desyre the common praise of the people thinking it better to suffer the matter it selfe to prayse and extol the diuine power Vaine glory auoyded by Christe Thus they alwayes behaue them selues which séeke not their owne glory but to do good Othersome say that he went apart lest he might prouoke the malice of the Iewes to bée more vehement against him by his presence R. Therefore although he could haue destroyed his aduersaries with the breth of his mouth yet he abased him self euen to extreame impotencie and went aparte priuily from among the multitude not because his nature feared death but to the ende we might learne by his example not to tempte God but to shunne the madnes of such as are angry vntil their anger be somewhat asswaged For Heauie saith Salamon is a stone and the sande waighty but a fooles wrath is heuier then them both 14. Afterwarde Iesus found him in the temple and sayd vnto him Beholde thou art made whole synne no more lest a worse thing comme vnto thee Afterward Iesus found him in the temple Bv. Hitherto the truth of the miracle hath béen dilligently discussed and now Iesus shalbée declared manifestly to be the aucthour of the miracle For Iesus offereth him selfe againe to the man that was healed more fully instructing him that he is euen the verye same of whom he receiued his health C. It appeareth therefore that Christe did not hyde him selfe for a time that the remembraunce of his benefite might perishe for now of his owne accorde hée openly shewed him selfe In the former place he ment to haue the woorke onely knowne and now hée would haue him selfe proclaimed to bée the aucthour B. leste the deuine woorke shoulde bée oppressed through enuy but being receiued as it was méete it might proue vnto the godly that he is the sonne of God and so they might be confirmed in the faith but the wicked to whom al thinges turne to the woorst might be the more blinded M. Let vs note here into what places the Lord got him selfe when he was come to Hierusalem vppon occasion of the feaste dayes Before it is saide that hee came to that famous Lazarhouse in which laye a great multitude of sicke persons Here also we sée that he entred into the temple of the which is spoken before in the fourteene verse of the second chapter The Temple was the house of God the house of faith and the house of worship To this place he came not to offer according to the lawe The temple is the place of worship but to aduance the kingdome of God neuerthelesse we are taught by his example to come into Ecclesiasticall places with reuerence that in them with the rest of the members of the Church we may exercise those things which belong to piety and to faith and to charitie towardes our neighbour Also it séemeth that the man which was restored to health went straight way after he was healed into the Temple to geue thankes to God from whome he knewe all good thinges to come for his health A. Let vs also therefore learne to geue condigne thanks for those benefyts which God bestoweth on vs lest the same ingratitude which was found in the nine Lepers that were clensed Thankes geuing for Godes benefites do make vs altogether vnworthy of the fauour of God And said vnto him Behold thou art nowe made whole M. Hée which hath cured the sicke admonisheth those whome he hath healed after the manner of Phisitions to preserue their receiued health by good dyet lest by sinning they loose that which they haue receiued through grace What is the meaning of this els then to desire that we may constantly and firmely retaine that benefite which we haue receiued at his handes And in very déede Curates haue néede to be verie vigilant lest the grace receiued be lost againe by negligence C. Christe therefore declareth by these woordes that we do abuse the benefits of God vnlesse we be thankful for them For Christ doth not cast the man in the téeth with that which he had geuen him but doth onely teach that hée is therfore healed that being mindfull of the grace receiued he may woorship God his deliuerer all the daies of his life And to this ende God hath redéemed vs and bestowed an infinite nomber of other béenefits vpon vs that we might be thankfull vnto him Bv. Furthermore Sinne is the cause of sicknes let vs learne by these woordes of our sauiour Christe that the vices of the minde are the cause of the diseases of the bodye for the moste parte For the Lorde doth often times scourge our sinnes with the whip of sicknesse and corporall griefes C. What euyl soeuer therefore we suffer we must impute the same to our sinnes for the calamities which are incident to men come not by chanes but are
from thence maye drawe the same vnto them Lyfe is included in the flesh of Christ It is the wonderfull counsayle of God verily that he hath set before vs lyfe in that fleshe in the which before there was nothinge but the matter and cause of death And thus he prouideth for oure infir mitie when he calleth vs not to séeke lyfe aboue the clowdes but offereth the same vnto vs in the earth no lesse then if hée shoulde lyfte vs vp to the gates of his kingdome Neuerthelesse he correcting the pride of oure nature proueth the humillitie and obedience of faith when he commaundeth suche as are lyke to perishe to seeke lyfe in hys fleshe whiche in outwarde shewe is contemtible and base B. For the saluation of the Sainctes coulde not be finished except he had geuen hys fleshe for vs to death As therfore he did profite and accomplish oure saluation by death and was truelye made oure redéemer euenso the Fayeth of Christe cannot stande except wée beleeue in the death crosse and passion of Christe Wherevppon the Apostle testifieth that he woulde not seeme to knowe any other thing than Iesus and the same crucefied For the satisfaction of oure synnes was made vppon the Crosse the which was the satisfaction of Gods righteousnesse the appeasing of the Fathers wrath and the gate of immortalitye Herevpon to shewe howe he woulde finishe oure saluation and with what fayth we must eate him he sayth that the breade which he will geue vnto those that are hys is his owne fleshe C. But this séemeth not to belong to the nature of fleshe that it shoulde quicken and geue lyfe to mens soules I answere although this vertue doth come from some other thinge then from fleshe yet notwithstanding there is no let but that thys name maye be aptly geuen to the same For as the eternall worde of God is the well of lyfe euenso hys fleshe as a water pipe doth poure lyfe into vs which resteth in the diuinitie And in this sence it is called liuing or quickening because it doth geue vnto vs that lyfe whiche it doth borrowe from another M. And we must noate that Christ speaketh not hereof all maner of fleshe but onely of his owne And the breade which I will giue sayth hee is my fleshe Therefore lyfe consisteth not neither in the oblations of beastes neither in any mortall mans fleshe but only in the fleshe of Christ C. This word Geue is dyuerslye taken the firste geuing of the whiche Christe at the firste made mencion is dayly to be séene so often as Christe offereth hym selfe to vs In the second place he noateth that donation onely whiche was made vppon the Crosse when he offered him selfe a sacrifice to the Father and an oblation of a swéete smell vnto God Ephe. 5.2 C. For then he gaue hym selfe to death for the lyfe of men and nowe he inuiteth vs to taste the frute of hys death For that offering once offered shoulde nothing at all profite vs except wée did nowe eate the same in the holy supper Bv. Therfore when he sayth that he will geue the same for the lyfe of the worlde his meaning is this I will geue my selfe too death that the worlde by my death may lyue For the worlde is deade in sinnes but the sonne of God dyed in the fleshe least the second death should raigne ouer the faithful And thus the sonne of God doeth quicken C. And this is to bée noted that Christ taketh vnto him the part of offering vp his fleshe Whereby it appeareth what abhomination the Papistes doe commit when they vsurpe that to them selues in theyr Masse whiche belongeth to that highe Priest onely M. For it could bée done of no other than of him who offered vp his fleshe to GOD his Father once for all 52. The Iewes then contended among them selues saying Howe can this fellowe geue vs his fleshe to eate Bv. There aryseth againe another contencion among the hearers or auditorye of Christ by reason of his wordes which were not rightly vnderstoode M. For alway those that are carnall carnallye vnderstand the wordes of Christ and therfore they are oftentimes offended and being offended fall to contencion among them selues For it offended them that he had sayd that hée would geue his fleshe for the lyfe of the world C. And the Euangelist nameth the Iewes againe not for honors sake but rather to cast in their téeth theyr incredulitye for that they receyued not the familiar doctrine concerning euerlasting lyfe or at least because they do not modestly enquire of a matter doubtfull as yet and obscure vnto them for this is a signe of piuishe frowardnesse and contempte whereas hée sayth that they contende among them selues And they which thus contentiously dispute do hynder them selues from attayning to the knowledge of the truth Bv. They murmured before because the Lord had sayd that hée descended from heauen and that hée was the sonne of God and now they openlye contende because hée sayd And the breade which I wyl geue for the lyfe of the world is my fleshe Euen as if his meaning had béene that his fleshe ought to bée eaten as men eate fleshe which they bye in the Shambles Therfore they crye Howe can this fellowe geue vs his fleshe C Notwithstanding this is not simply to bée reprehended in them that they enquire after the maner howe for then Abraham and the blessed Virgin shoulde deserue the same reprehension Therefore they are eyther deceyued by ignoraunce or else they doe amisse who forsaking braules and contencion which the Euangelist onely condemneth debate curiously discusse this question Howe as though the Iewes ought not to haue enquired of the manner of eating But verily this ought rather to be imputed to slouthfull negligence than to the obedience of Faith if so bée wyttingly and wyllingly wée kéepe the knots of doubtfulnesse vnknit which are dissolued by the word of the Lorde Wherefore wée may not onely enquire of the manner of eating of the fleshe of Christ but also apprehend and take holde of him so farre foorth as the Scripture offereth him vnto vs. Away then with that vaine pretence of humillitye Wée must onely obserue this moderation in the secreete workes of God least we desire to know more than hée hath set downe to vs in his worde B. It is lykelye that the Iewes tooke holde of that onelye which might geue them most easelye occasion to cauill For they dyd not thinke in verye déede that the Lord woulde geue his fleshe to bée so eaten as men eate béefe yet notwithstanding they contende and speake euen as Christ had so meant But this greatlye troubled them that Iesus by his allegoryes affirmed him selfe to bée Christ to bée God and the geuer of eternall life and that hée being the Sonne of man would geue the same fleshe blood which they sawe and moreouer which sounded yll in their eares that hée woulde geue the same by that his
hath opened and reuealed to vs the hydden treasures of God They are worthy therefore to perishe miserablye who being called gently and louingly of Christ wander else where Out of his bellye shall flowe Riuers Bv. By this hée meaneth the plenty and abundaunce of al giftes and good works C. For in him he teacheth is stoare and sufficient to fyll vs. The Metaphor in shewe séemeth harde when hée sayth that Ryuers of water of lyfe shal flowe out of the bellye of the faithfull notwithstanding the scence and meaning is plaine inough that the beléeuing shall neuer want any spyrituall goodnesse Hée calleth that the water of lyfe which in springing shal neuer decrease or waxe drye as is sayde before The bellye of the inwarde man is the conscience of the heart And by floodes hée meaneth the manifolde Graces of the Spyrite which are necessary to the spyrituall life of the Soule To bée short here is promised vnto vs as well the perpetuity of the giftes of the spyrite as the plentye of the same 39. But this spake he of the Spyrite which they that beleeue on him should receyue for the holye Ghost was not yet there because Iesus was not yet glorifyed But this spake hee M. Because the woordes of Christ were to the ignoraunt obscure and darke as Parabolicall therefore it séemed necessarye to the Euangelist to expound the same C. The name of water is sometyme geuen to the Spirite because of cleanesse because it belongeth vnto him to purge our fylthinesse but in this place and in such lyke there is not al one manner of speache and that because we are voide of all humour moystnesse of life vntil such time as the spirite of god doth water vs with his spiritual and heauenlye dewe And here is a figure called Synecdoche because all the partes of life are comprehended vnder this one worde of water whereby also wée gather that whosoeuer are not regenerate by the spirite of Christ are to bée counted for dead men although they séeme to them selues to haue lyfe For the holye Ghost was not yet M. These wordes shewe the cause wherefore it was sayde VVhich they should receyue and not rather VVhich they that beleeue haue receyued Because sayeth hée The holye Ghost was not as yet Bv. Hée speaketh not here of the essence of the holye Ghost which is coequall and coeternall with the Father and the Sonne M. For it is written By the worde of the Lorde the Heauens were made and all the powers of them Psal 33.6 by the breath of his mouth And the whole Scripture of the olde Testament doeth testifye no lesse of him than of Christ the worde of God Neyther doth hée speake simplye concerning his working and giftes in the faithfull as though before Christ was gloryfied the holye Ghost dyd not worke in the mindes of the Godlye as well in the tyme of the olde Testament as of the Newe when as he manifestlye declared himselfe in the Prophetes in the Patriarkes in the Godlye Kinges and in all those godlye men which began to cleaue vnto Christ whether they were Apostles or others that many wayes C. But the Euangelist doeth deny that the same grace of the spirite which after the resurrection of Christ was shed out vppon 〈◊〉 was openlye geuen so long as Christ was in this worlde vnder the humâ—â—â— base forme of a seruaunt And hys forsaketh comparatiuelye as when the new Testament is set against the olde God promiseth his spirite to the faythfull as if hée had neuer geuen the same to the Fathers Then verilye the Disciples receiued the first fruites of the spirite for whereof came Fayth but of the Spirite R. And dyd not the Apostles cast out Deuelles by the power of the holye Ghost and confesse Christ to bée the Sonne of GOD before the Crosse And the confession of Fayth is a worke of the holye Ghost and not of fleshe C. Therefore the Euangelist doeth not deny but that the grace of the Spyrite was geuen before the death of Christ to the Children of God but hee affirmeth that the same was not yet so manifest and euident as it should bée afterwarde For this is the principall ornament and bewtye of the kingdome of Christ that hée gouerneth his Church by his holye spyrite But hée tooke then the iust and solemne possession of his kingdome when hee was exalted to the right hande of his Father It is no maruayle therefore if hée deferred the full exhibition of his Spirite vntyll that time Regeneration the feuite of the spirite But it may bée demaunded here whether hée meane the visible graces of the Spyrite or regeneration whiche is the fruicte of Adoption I aunswere The holye Ghost appeared which was promised at the comming of Christ in those visible gyftes as in a glasse notwithstanding properlye hée speaketh here of the power of the holy Ghost by which wée are borne againe in Christ and are made newe creatures 40. Many of the people therefore when they hearde this saying sayde Ofâ— trueth this is the â—â—â—phete Bv. Here is repeateâ—◠〈◊〉 the truth of the Gospell is receyueâ—â— the world For those thinges which hée had spoken euidentlye and plainlye made the multitude diuerslye affected in the which were both good and simple and also wicked and peruerse hearers C. Wherevpon some thinking one thing and some another there roase contencion among the people And there are reckened vp thrée sortes of hearers of Christ Thre sorts of hearers of Christ The first sort confessed Iesus to bée a true Prophete whereby wée gather that they dyd not abhorre his doctrine but howe light and friuolous this confession was it appeareth thereby that they alowing the teacher neyther vnderstoode nor felt what hée meant or spake For they could not trulye imbrace Christ as a Prophete but they must also acknowledge him to bée the Sonne of God and the aucthour of theyr saluation notwithstanding in this they doe well that they thinke some diuine power to bée in Christ which causeth them to reuerence him For being thus apte to bée taught they might easely haue attayned to Faith as is sayde in another place 41. But other sayde this is christ But some sayde shall christ come out of Galilee But other sayde C These dyd better which plainlye confessed Christ M. For they séeme to profite better in the doctrine of Christ than others and to bée better instructed and learned in the holye Scriptures than others Bv. For they acknowledge him to bée the true Messias promised before in the Lawe and the Prophetes which was a true confession For it comprehendeth the whole sum of al the Christian fayth and the Reuelacion thereof is sayde to depende not of fleshe and blood Mat. 16.17 but of the spyrite of God But some sayde shall Christ C. The thirde sorte resist being euyl and vnbeléeuing and corrupted with the Leuen of the Pharisees which do not onely thinke and speake otherwise than dyd the
that is to saye they call him Mayster whose Disciples they woulde not be This is the manner of ypocrits to carry a shewe of that whiche is not in them A. But not euery one that sayth Lorde Lord shall enter into the Kingdome of heauen Mat. 7.21 but he whiche doeth the will of my Father whiche is in heauen 5 Moyses in the Law commanded vs that suche shoulde be stoned But what sayest thou M. The Phariseis knewe the Law and also how to cite the same in another bodies cause and when they saw it serue for their purpose They knewe also what ponishement the Lawe layed vpon Sinners when other mens synnes came into Iudgement but when they them selues offended againste the Lawe then ther was not so much as mention made of the same But the Lawe doeth not only commaunde this that the haynouse offender should be ponished neither was the Lawe only made to this ende that we might knowe when other men sinne and when they are to be condemned but it doth also commaund that no man oppresse the Innocent and as Nicodemus sayde that no man be Iudged before his cause be hearde and furthermore it was geuen to this end that euery man might behoulde in the same as in a glasse the deformitie of synnes and the corruption of mans nature But ypocrites which desier only to Iudge othermen are blynde in theyr owne synnes but more quicke of sight than Linceus in behoulding other mens faltes Linceus a man who coulde see shippes on the Sea 130. miles from him could nomber thē also could see through a stoane wall as sōe write C. Furthermore their dishonesty was so greate in seking occasion to cauill the whiche also they bewraye with their owne mouth For they saye that they haue a manyfeste commaundement in the Lawe Wherevppon it muste needes followe that they deale maliciously in séeking and demaunding of the same as of a doubtfull matter But their purpose was to constraine Christe to forsake his office of preaching that he might seeme to be a man wauering and inconstant R. They cyte the Law out of the twenty chapter of Leuitticus where it is sayde And the man that commiteth adultery with another mans wife because he hath committed adultery with his neighbours wife Leui. 20 i0 the adulterer and the adulteresse shall boath die the death But the Lawe doeth not therefore punishe the synnes and offences of men as though the punishement of the sworde were a satisfaction for sinne Ponishmēt of the Lawe doth not satisfie for sinne for the death of Christe onely hath made satisfaction for sinne but offendours ar punished by the sword for examples sake that the people might feare to offende and leste in tyme sinne and wickednesse might be counted for vertue and righteousnesse For the sin that is left vnpunished is not knowen to be sinne If any man obiecte the déede of Phinees the which is commended to come as it were from a deuyne zeale Sin vnpunished is not known for sinne and is sayd to tourne away the wrath of God from the Children of Israel I aunswere that the dede of Phinees was not a satisfactorious punishment of sinne Num. 25. for no punishment sauing the onely ponishment of Christe Iesus hath satisfied for sinnes but by this cruell stabbing as it maye séeme of Phinees the rest of the Israelites were made afearde to committe Whordome with the Daughters of Moab and Idolatry with Baal peor that knowing their Impiety they might repent by which repentaunce the wrath of the Lorde is pacefied Wherefore Phinehes is sayde by hys facte to haue appeased the Lordes wrath not that any death is so cruel which may satisfie for sinne but because hereby the people was brought into the right waye and to repentaunce Magistrats appese the wrath of God by ponishing sin by whiche the Lord is pleased yf so be it procéede from fayth So euery faithfull Magistrate by punishing with the sworde horryble offences and by their punishmentes drawing the wicked people to repentanc is sayde to appease the wrath of the Lorde and to take awaye sinne 6. This they sayde to tempte hym that they might accuse him But Iesus stouped downe and with his finger hee wrote on the ground This they sayde to tempte M. The Euaungeliste nowe expresseth with what minde the Scribes and Phariseis brought the adulterouse woman vnto Christe namely not to admonishe him or to make him circomspecte but to tempte to accuse and to destroye hym All temtation or tryal is not euell For God tempteth his seruantes one fréend is tempted of another the childe is tryed by the Father Temtatiō generaly is not euell the Wyfe by her Husbande the Seruaunt by his Master not that they might be hurt by triall but rather that they might thereby be profited The Deuill also tempteth Mat 4.3 i Thes 35. wherevpon also he is called a temptor in the Scripture M. Also enemies vse to tempt not to profite thereby but to hurte and to destroye This kynde of temtation is wicked and playne Deuelishe Therefore the lord hath exhorted vs to beware of those which tempt with an euell minde when as he willeth vs not only to be Innocent as doues but also wise as serpentes Mat. 20 i6 R. Therefore because Christe preached him selfe to be gentle and lowly in hart Mat xi 26. Mat. 9.5 Lu. 7.48.50 and because also they had hearde him say so often tymes Go thy waye thy faith hath saued thee on the one side they sett before him this sinfull woman on the other syde the Lawe C. to the ende they might catche Christe in a trippe by the prouidence of the Lawe For it was not méete to absolute any whome the Lawe condemned If he shoulde subscribe to the Lawe he might seeme after a sort to bée contrary to him selfe R. And so they had taken occasion to discredyt him with the people and to conuince him of a lye as one which preached many thinges concerning remission of sinnes whiche notwithstanding hée did not performe But Iesus stouped downe PAR. Iesus who by his deuine wisedome knewe the secrete thoughtes of the harte so deluded the mallice and subteltie of his aduersaries that he deliuered the synfull woman oute of the hands of those that went about to stoane her and yet notwithstanding did not discharge her of punishment lest he might séeme to offende against Moyses and the pollityke Lawes and againe that hée might not condemne the cause of his comming into this worlde which was to saue sinners M. What it was that Christe wroate because the euaungelist himselfe doth not shewe as we cannot define so we maye not to curiously searche after the same Bv. It séemeth to some that hée wroate these wordes vppon the ground Ye are earth and ye Iudge of the earth M. Othersome thinke that hee wroate the very same whiche he aunswered afterwerde in wordes Many thinke that he wroate some more
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
And all these thinges are found by fayth in Christ If any man by reason of sinne Faith findeth Pasture doth hunger after righteousnesse If any man by reason of affliction doe hungar after consolation If anye manne by reason of death doe hunger after lyfe hée shall fynde pasture in Christ that is to saye righteousnesse consolation and life M. he shall enioye all the benifytes of the kingdome of heauen and shall be satisfyed at the full A. This is euen the verye same whiche hée expressed at a nother time saying Ioh. 6.35 Hee wich commeth vnto mee shall not hungar and hee which beleeueth in mee shall not thirst Bv. Reade also the thrée and twentie Psalme 10. A Theefe commeth not but for to steale kill and to destroye I am come that they might haue life and that they might haue it more aboundantlye By a sertaine Antithesis Christ compareth his worde and Gospell with false doctrine C. And doth as it were pull vs by the eare lest falling a sléepe the ministers of Sathan do circumuent vs before we be aware For our ouermuch securitie bringeth to passe that béeing naked on euery side we are in the daunger of false doctrines because we are not circumspect and fearfull ynough of so many false teachers It is not without cause therefore that oure sauiour Christ affirmeth that false teachers how smoothely soeuer they insinuate them selues doe alwayes bring with them dedly poyson to the ende we might bée the more carefull to driue them awaye A. The like admonition the Apostle Paule geueth vs saying Take hede that no man spoyle you through vaine Philosophy Againe he saith now I besech you brethren marke them which cause deuision and geue occasions of euell Rom. 6 i7 contrary to the Doctrine which ye haue lerned and avoyde them For they that are such serue not the Lord Iesus Christ but their owne belly and with sweete and flattering words deceiue the harts of the Innocentes Also he sayeth For such false Aposteles are deceitful workers transformed into the Aposteles of Christ And no meruaile For Sathan himselfe is transformed into an Aungell of light 2 Cor 11.13 Therefore it is no great thing though his Ministers be transformed as the Mininisters of righteousenesse whose ende shal be according to their workes Bv. These thinges are applied vnto those which séeke not after Christ and enter not in by the dore These verely robbe God and Christ of his honour For when they ought to haue geuen the worde of God and the Doctrine of the Gospell to the Church whereby they shoulde haue learned that al fulnesse is in Christ who is geuen to vs of God to bee wisedome righteousenes sanctification and redemtion they in stéede of these did set before men 1. Cor. i. 13 humaine inuentions the decréese of the Fathers and of the Church whereby they might learne that men are Iustified by works and merits that they are acceptable vnto God by monasticall vowes by the Intercession and worshipping of Saintes by the cellebration of the masse by Indulgencis and pardons which they sell for great sums of mony in the meane time defrauding and spoyling the â—oore R. They repeate the wordes of the Gospell but withal they adde their owne inuencions concerning the satisfaction of workes the merites of Saintes the paine of Purgatorye and concerning the toyes of the Masse by which they deceyue seduce and at the last slaye the consciences of men which heare them Bv. For they them selues kyll mennes soules as when they preache saluacion where no saluation is lyfe where there is nothing but death grace where there is nothing but wrath kylling the sincere confessours of the Euangelicall doctrine And aboue all thinges they take from the Shéepe theyr lawfull libertye and doe oppresse them with vniust and cruell Lawes shewing them selues in all thinges to bée Tyraunts and not Shéepheardes Against Such Sheapheardes the Lord speaking by the Prophete sayth Ezec 34.2 zach xii 5 VVoe vnto the shepheardes of Israell that feede them selues should not the Shepheards feede the flockes Ye eate the fatte and cloath ye with the woll ye kill them that are fed but ye fede not the Sheepe Now let all those which at this daye glory and boast of the title and name of Pastours try and examine their manners disposition wordes and déedes and let them Iudge hereby whether they bée Shéepheardes or théeues and Murtherers I am come that they might haue life Bv. This he addeth to the wordes going before by an Antitheses or comparison As if he shoulde saye I came that the sheepe might haue lyfe and the same aboundantly and eternally And by life he vnderstandeth al those benefits which the faith and dilligence of Shepeheards geueth vnto the Shéepe but especially euerlasting lyfe which Christe Iesus the Prince of sheapheardes only geueth Ezec 34 i6 22. I will feede my Sheepe sayeth the Lorde I will seeke that which was loste and bring againe that which was driuen away and will binde vp that which was broken and will strengthen the weake C. This Christe applyeth to him selfe and geueth vs also to vnderstande that they only are geuen ouer for a pray vnto Théeues and wolues which will not bee with in the reach and compasse of his Shéepehooke and to comfort vs the more he promiseth lyfe yea euerlasting lyfe to those which wil not fal away from him And verely the more that a man profiteth in the faith the more nere he commeth to the fulnes of life because the Spirite groweth in him which is life NotwithstaÌ„ding there are some which referre this more ample life to that which immediatly followeth this present life when death hath neyther place nor power 11. I ame the good Sheapheard A good Sheapheard geueth hys lyfe for the Sheepe Bv. Nowe the Lord goeth forwarde to explicate the rest also of the propounded parable He had sayd He which entereth in by the dore is the Sheapheard of the Sheepe and strayght after that he sayd I came that they might haue life and that they might haue it more aboundantly and nowe more plainly he expoundeth all these thinges and sayth I am the good Sheapheard which enter in by the dore â–ª and which do all thinges lawefully and not by subtiltie I teach that truthe and saluation ought to be sought there where in deede it is to be found that is to saye with me which am the true liuely and most mightie Sonne of God M For I am that good Shephearde of whom the Prophetes haue Prophesied in diuers places Esay 40.11 Eze. 34.23 Christ therefore tooke vppon him the person of a Shepheard and preacheth him selfe to be the only Sheapheard as in very déede this honoure and title belongeth vnto none but to him For so many as are faithfull pastoures of the Church because he raiseth them vp hée endueth them with necessary giftes gouerneth them with his spirite and worketh in them the which let not but that he
to him of God the Father and that therefore the whole cause belongeth as well to God as to him selfe and for this cause that it is impossible that any man should pull the shéepe out of his handes which his Father hath geuen him As if hée shoulde saye My hande is my Fathers hande and my shéepe are my Fathers shéepe No man can take them from me because no man can take them out of my Fathers hande C. A notable place by which wée are taught that the saluation of all the elect is no lesse sure than the power of God is inuincible Hereby also wee gather how vaine the trust of the Papistes is which resteth vpon frée will vppon their owne strength and vppon the merites of workes Christ hath farre otherwise taught those that are his that they may know that they are in this worlde as in the middest of a woode and in the handes of théeues and furthermore that they are naked and subiect to the praye and carrye in theyr owne bosome the dagger and cause of death that bearing themselues boulde vppon the onelye custody and defence of God they maye walke securely without feare 30. And I and my Father are one M. As if hée shoulde saye I doe nothing in this matter I haue nothing I can doe nothing I giue nothing and I am nothing of my selfe without my father All that are mine are his and whatsoeuer hee hath or doth it is myne and hée worketh the same by mée Wée doe all one thing neyther are wée deuided But Christ doth not dispute here concerning the vnitie of substaunce but of the consent and agreement whych he hath with the Father as that whatsoeuer Christ doeth is confirmed by the Fathers power Howbeit the auncient Fathers haue referred this place to the deuine substaunce of Christ against the heritiques 31. Then the Iewes tooke vppe stoanes againe to stoane him withall C. As pietie is zealous in defending the glorye of GOD which the spirite of God doth moderate so infidelitie is the Mother of madnesse and the Deuill doth so prouoake the wicked that they desire and seeke nothing but murder Bv. The Iewes being mooued and stirred vp with the wordes of Christ tooke vp stoanes as wée reade that they dyd at a nother time in the ende of the eyght Chapter going before Thys successe sheweth with what minde they questioned with Christ For a manifest confession of the which they fayned themselues to be verye desirous made them by and by to fall into outragious madnesse and yet notwithstanding there is no doubt but that when they were thus violentlye caried to oppresse Christ they pretended the coulour and cloake of iudgement Deu. i3 5 Leui 24.16 as though they did the thing according to forme of Lawe where God commaundeth false Prophetes to be stoaned to death 32. IESVS aunswered them manye good vvorkes haue I shevved you from my Father For vvhich of them do ye stoane mee M. To the ende Christe might reprehande theyr vnspeakeable mallice and madnesse hee doth not onely obiect hys innocencye but also which is more hys notable and wonderful beneficience shewed towardes them C. and hee doth not onelye deny them to haue any cause why they shoulde so rage but doth also accuse them of ingratitude for that they so vnthankefullye requighted the benifites of God neyther doth hee saye that hee had well deserued at their handes for one or two workes sake but sayth that hee had béene benefyciall vnto them in many thinges As if hée shoulde saye M. What cause haue yee against mee whereby I maye séeme worthy vnto you to be stoaned to death Bv. Malefactours were wont to be punished and stoaned to death but as for mée what euell haue I done What haue I deserued which haue hurt no man but haue shewed an innumerable sorte of benefites to euery one of you and the same from my Father that is to saye by my deuyne power C. For his meaning is that God was the authoure of those workes And this interrogation is of greater waight to pricke their consciences then if he had spoken by a simple affirmatiue To shew good workes is an Hebrewe phrase in steede of to doe good workes the whiche phrase is often times vsed in the holy Scriture as when it is sayde Many say who will shewe vs anie good Psal 4.7 Psal 60 5 Psal 71 20 Also Thou haste shewed thy people hard thinges Againe Thou hast shewed me great trobles For the Lord had done many good works already by which he had brought health vnto men and had thereby shewed what they ought to haue looked for at his hands namely nothing but assured saluation and euerlasting life This he exhorted the Iewes to beleeue and declared that all his workes belonged to the Father that they might assuredly beléeue hym And these were the thinges which so stirred them being nothing but good and wholsome workes Rightly therefore he déemaunded of them for which of his good workes they went aboute to stoane him M. It was extreame Ingratitude and wickednesse to render euell for so many benefites and to go aboute to kill the benefactoure Psal 35 i2 Of such vnthankfull persons Dauid complaineth saying They rendered me euell for good Therefore yf so be in like manner euell shal be rendered to any man for good let him comfort him selfe with the lot of Christ of the prophetes and of the Apostles 33. The Iewes answered him saying For thy good workes sake wee stoane thee not but for thy blasphemie and because that thou beeinge a man makest thy self God R. The wisdome of this worlde will not séeme vniustly and wickedly to persecute Christe and his Gospell Wherefore they faine and Immagine causes against the Gospell and the setters forth of the same which they thinke worthy of punishment the which it pretendeth to cloake the enuie against Christ and the worde of God C. Wherefore it is necessary that a good conscience be vnto vs as a brasen wall by which we maye strongly repell the reproaches and sclaunders with the which we are misereported of For how soeuer they couler cloak their mallice what ignominy soeuer they bring vnto vs for a time if we fight for gods cause he will not deny him selfe but will defend and maintaine his trueth R. Christe was accused of blasphemie against God and of Sedition against Sesar The Prophetes were accused of defection from the Lawe and of seducing The Apostles and Martires were accused partly of sedition and partly of blasphemy against God And so great wickednesse are spread abroade of the Godly before the reason and wisedome of the worlde that whosoeuer killeth them he thinketh that he doth vnto God good seruice as shall bee sayde in the sixeteenth Chapter following M. Here the enemies of Christe are constrained to acknowledge his good workes For they say not thy works are euil but they acknoweledg that to be true which he sayde I haue shewed vnto you manye good
workes And yet notwithstanding they doe not giue him thankes for these good workes but theyr mallice had so blinded them that although they coulde not condemne the workes of Christ yet neuerthelesse they went about to stoane him to death Many such enimies of the truth there are at this daye which condemne the louers of the Gospell whose life and doinges they cannot condemne C. The name of blasphemie the whiche prophane wrighters vse generaly for euery kinde of reproche the Scripture referreth vnto God Blasphemy of two sorts when hys maiestie and glorye is defaced And there are two sortes of blasphemie as eyther when God is robbed of his proper honour R. as if so be a man shoulde arrogate that vnto himselfe which is proper to God or else when any thing is attributed and giuen to him which his nature will not beare Therefore they call Christ a sacrilegious and blasphemous person because hée being a mortall man vsurped to himselfe deuine honour And this was a true definition of blasphemie yf so be Christe had bene nothing more then a man Onely they sinne in this that they refuse to behoulde the diuinity whhich was euident to be séene in his miracles 34. Iesus aunswered them is it not writen in your Lawe I saide yee are Gods Bv. The Lord doth wonderfully temper and frame his aunswere C And doeth clere him self of the crime which was obiected vnto him not denying him selfe to be the Sonne of God but defending the same to be truly spoken And he vseth an Argument taken not of the equalles but of the lesse to the more The scripture calleth them Godes to whome God geueth an honorable function he therefore is farre more worthy of this titell of honour whom God hath chosen to excell all others Wherevpon it followeth that they are euell and false interpretours which doe admit the fyrste but in the second do take occasions of offence B. he vseth this word lawe here for Scripture which often times is called the Lawe C. But the testimony which our Sauioure Christ bringeth is taken oute of the eyghtie two Psalme where the Lord findeth falte with the Kings and Iudges of the earth Psal 28.6 Exod. 22 which abuse their Rule and power tyrannically to enioy their owne pleasure to oppresse the miserable and to commit all wickednesse at their will B. That is to saye which Iudge falslye C. And he vpbraideth them that they were so forgetfull how and from whence they receiued so great dignitie and béecause they prophaned the name of God This Christ applyeth to the presente cause that they are honoured with the name of Gods who are appoynted ministers to gouern the world In the same sence also the Scripture calleth aungels Gods because by them the glory of God doth shine in the world 35. If hee called them Godes vnto whome the vvorde of GOD vvas spoken and the Scripture cannot bee broken C. By these wordes oure Sauiour Christ meaneth that Princes are ordered by the sure commaundement of God Rule appoynted of God Whereby we gather that gouernement and rule sprang not vp rashelye or by the errour of men but by the will and appointment of God because hée would haue politticall order among men and gouernement by equitie and lawes For the which cause Paule calleth them Rebelles vnto God which resyst power because there is no power but the same is appoynted of God Rom. 13. i If any man obiect that other callinges also are of God and are allowed of him and yet for all that Husbandemen Neateheardes Shoomakers and suche lyke are not called Godes we aunswere that this is not general that whosoeuer are called of God to some kinde of lyfe shoulde be called Godes but Christ speaketh of Kinges whome God hath aduaunced to a hyer degrée that they might rule and excell To be shorte we knowe that magistrates are therefore Gods because God hath committed gouernement vnto them M. And Christ might haue sayde If so be he call Iudges and princes Goddes but it pleased him rather to saye If hee called them Goddes vnto whome the worde of God was spoken that hée might also noate the subiection of Iudges and Princes and might extoll the maiestie of GOD. For the worde of God in this place is taken for the commaundementes which GOD commaundeth and inioyneth them to obserue And the Scripture cannot be broken C That is to saye The doctrine of the Scripture is inuiolable insomuch that it neyther can nor ought to be dissolued and broken of any man This place ought to be well noated that the Scripture may haue his aucthoritye M. For the same is manye wayes defaced by wicked men and by the wisemen of this worlde when they eyther adde vnto the same straunge and forged doctrine or else corrupt the same by sinister and wrong exposytions drawing it into a contrarye scence But the Scripture cannot be broken or made frustrate And wherefore because it is giuen by deuine inspiration and leaneth not vppon humaine but vpon diuine aucthoritie 36. Saye yee of him whome the Father hath sanctified and sent into the worlde Thou blasphemest because I sayde I am the sonne of God Saye yee of him whome the Father C. There is a certaine sanctificatiō which belongeth to all the godly but Christ in this place chalengeth a far more excelent snactifycation namely for that he is one chosen out from amongst all others that in him the power of the Spirite and the maiestie of God maye appeare Ioh 6.27 Euen as hée himselfe sayeth that hée was sealed of the same Father M. Hée sayth not Whome the Father hath begotten béecause hée thought it better to signify vnto vs that he hath receyued the dispensation of mankinde and the state of a kingdome of hys heauenlye Father as hée is a man Wherevpon also hée added this And sent into the world The Father hath sent hys Sonne Iohn ◠i6 Esay 6i i Luk 4.18 not onely vnto you Israelites but into the worlde For so GOD loued the worlde that hée gaue his onelye begotten sonne So that this sanctifycation in other places is called annoyting And thys is properlye referred to the person of Christ Math 3 i6 as hée was manifested in the fleshe M. And concerning this sanctifycation the aperition of the Dooue testifyed which Iohn the Baptist sawe lighting vpon the heade of Christ when hée baptised him in Iordan Therefore the father hath sanctifyed the sonne by whome we also are sanctifyed by whome he giueth vnto vs the spirite of sanctifycation by reason wherof the Apostles in diuers places calleth the faithful seruauntes of Christ sanctified Thou blasphemest C. The Arians haue wrested this place to prooue that Christ by nature is not God But Christ doth not here dispute who he is in him selfe but what men ought to Iudge of him by his miracles being in humain fleshe For we can neuer apprehend his eternall diuinity except wee imbrace him as he is appoynted a redéemer
him to be sent of GOD and to wyll his Fathers wyll and also to bée equall with him in power For he wrought other myracles also without prayer Mar. 9.25 as when hée sayde to the Deuell Math. 8.2 come forth of him and to the Leprouse man which sayde If thou wilt thou canst make mee cleane Math. 9.6 I wyll bee thou cleane And to him that was sicke of the Paulsey Aryse take vp thy bed and walke Luk. 7.8 A. In lyke manner when hée raysed vp the Widdowes sonne from death we reade not that he prayed but sayde onelye Yong man I saye vnto thee aryse Mar. 5 4i Neyther yet when he raysed vp Iayrus Daughter Therefore although he could haue raised vp Lazarus with the wagging of his finger yet notwithstanding thus it behoued all thinges to be done because of the people whiche stoode by 43. And when hee thus had spoken he cried with a loude voyce Lazarus come forth M. He woulde haue all men heare with what words he raysed vp the dead man least any man should thinke that he dyd any thing supersticiouslye or by magicall arte Furthermore it was also necessarye that they shoulde heare howe constantly and without doubting with great confidence and aucthoritye he commaunded the dead man to aryse and to this ende he cryed aloude C. And whereas he toucheth not the dead body with his hande but cryeth onelye with a loude voyce his power therein doeth more manifestly appeare and withal he commendeth vnto vs the wonderfull and secréete efficacye of his worde For howe doeth Christ restore lyfe vnto the dead but by his worde Wherefore in the raysing vp of Lazarus he vsed a visible signe of spirituall grace the which wee féele daylye by the scence of Faith in shewing his voyce to bée a quickening voyce R. As therefore hée made the worlde by his worde so by his worde he raysed the dead man to the ende we might learne that the Gospell is the power of God to saluation to all that beléeue For as Lazarus being dead in body was brought againe by the word to corporall lyfe euen so we being dead in sinnes by the word receiued are restoared into the euerlasting lyfe of righteousnesse Reade the fiue and twentye verse ' of the fifte Chapter before 44. And hee that was dead came forth boūd hande and foote with graue cloathes and his face vvas bounde with a napkin Iesus sayde vnto them Loose him and let him goe And he that was dead Bv. This is a manifest declaration of the diuinitye of our Lord and sauiour Christ that his power is not voyde and ineffectuall but lyuely and quickening For nowe he performeth that in verye deede which he had spoken before namelye that he is the resurrection and the lyfe For so sone as Lazarus which was dead and buryed heard the voyce of the Sonne of God he came foorth sound and whoale in body And his face was bound with a napkin C. The Euangelist maketh mencion of Graue cloathes and the napkin to the ende we might knowe that Lazarus came foorth of the Sepulchre euen as hee was layde in the same Also the Iewes retaine this maner of buriall at this day wrapping the body in one péece of Linnen and the head with a towell or napkin seuerall as we maye reade in the nintéene Chapter folowing Graue clothes is all the ritches we carrye out of this world with vs. i. Tim. 6.7 Bv. And whereas Lazarus came foorth bounde hand foote all new writers almost thinke it to bée done by a newe miracle But hereby we may gather and sée what Ritches wee carrye foorth of this worlde with vs namelye our wynding sheete and graue cloathes according to the saying of the Apostle VVee brought nothing into this worlde neyther maye we carrye any thing out of the same Loose him and let him goe C. This was also commaunded to bée done to amplifye the glorye of the myracle that the Iewes might feele with their handes the worke of God whiche they sawe with their eyes R. For hée whiche had put awaye death with the power of his worde coulde eyther haue made the grauecloathes to haue fallen of by their owne accorde or else that Lazarus shoulde haue vnbounde him selfe but Christ would haue the handes of the standers by Auriculer confession to be witnesses of the miracle But to ridiculous are the Papistes who vpon this place ground their auriculer confession Christ saye they would haue Lazarus after he had restored him to life to be loosed by his Disciples therefore it is not sufficient for vs to be reconciled vnto God except the Church also forgeue vs our sinnes But wherevppon doe they define and gather that the office of loosing Lazarus was inioyned the Disciples We rather gather by the text that it was enioyned the Iewes to the ende they might haue all scruple of doubting taken from them A. Therfore this place serueth no more their turne to auriculer confession than doeth that other of the tenne Lepers in the seuentéene Chapter of Luke the which also they haue wickedly abused 45. Then many of the Iewes which came to Marye and had seene the thinges which Iesus dyd beleeued on him Bv. As in the former Chapters it hath diuers times appeared howe the world is affected at the workes of God and at the preaching of the gospel so the same apeareth to vs againe in this present Chapter For some obey Gods calling receiue the holy institucion of God and iudge rightly of Gods workes euen as dyd these men who séeing the wonderfull miracle beléeued Iesus to be the Messias But other some beléeue not obey not the workes and wordes of the Lord but doe rather speake euell of the same betraye the same and goe about with all their strength to obscure and ouerwhelme the manifest trueth M. Many beléeued but not all because all were not chosen to life C. Therefore Christ dyd not suffer the miracle which he had wrought to be without fruite because by this meanes he brought some vnto faith For there is a double vse of myracles namelye that they maye eyther prepare vs vnto faith or else maye confirme vs in the same The former vse the Euangelist noateth here For his meaning is that they of whome he speaketh wondered reuerenced the deuine power of Christ that they might be his Disciples otherwise the bare miracle could not suffice vnto faith Therefore by the worde Beleeued in this place we ought to vnderstande nothing else but the docillitye and redinesse to imbrace the doctrine of Christ as we haue shewed before Therefore the Iewes which came to comfort Mary and were brought vnto faith by this signe receyued thereby no small consolation 46. But some of them went theyr wayes to the Phariseis and told them what Iesus had done M. Here the nature and disposition of peruerse and obstinate personnes is discribed They had séene no other thing nor lesse than the
to so great obstinacy not by erroure and foolishnes but by brutish dogged mallice insomuch that they are not afeard to warre agaynst God R. For admit that Christ brake the Sabboth daye made hym selfe equall with God and hadde caused sedytyon what fault had Lazarus committed that he should dye Hee was raysed from death But is it a faulte to receiue a benifite M. What did Lazarus sauing that he béeing raysed out of the graue lyued to the glory of Christe his qickener This the high Priests thought suficient cause to put him to death What other thinge do they at this daye which do not onely séeke to extinguish the doctrine of Christ but also to kill those who by the same are raysed and quickned as it were from death 11. Because that for his sake manye of the Iewes went awaye and beleeued on Iesus Bv. Christ had wrought many myracls but neyther the restoaring of the half to his limmes nor the geuing of syght to the blind nor any other miracle made them so mad as did this For this was by nature more wonderful and done after many other And verely it was wonderfull to sée and heare a man which had bene deade fowre dayes to speake and walke Furthermore when he had geuen sighte to the blind man he séemed to haue broken the Sabboth but séeing they had here no such occation to complayne they are prouoked against him that was healed Moreouer the blind man was a beggar but as for Lazarus he was a man of welth the which may be gathered hereby for that many of the Iewes came out of the Cittie to comfort his sisters and because the miracle was done in the presence of many with admiration of all men Therefore many came to Christ to Bethanie M. And the high Priestes were not offended so much that many beléeued in Christ as they were that they went awaye for this vexed them for this going awaye was a cleane forsaking of the Phariseis For they whiche beléeued in Christ cast of their yoake At this day also the Bishoppes of Rome would easily be contented to suffer the doctrine of the Gospell if so be men by the same were not drawen vnto Christe but vnto them A. But no man is to be reckoned among the nomber of the Disciples of Christe which will not followe hys teacher For Christes shéepe heare his voyce and followe Therefore that we maye hould fast the doctrine of Christ we must reiecte the whoale doctrine of Antechrist and forsake his wicked ceremonies Ioh. i0 27 For what felloweshippe is there betwéene righteousenesse and vnrighteousenesse what communion betwéene light and darcknes what agréement with Christ and Belial Or what parte hath a faithfull man with an Infidell Or howe agreeth the temple of God with Images 2 Cor 6 4 C. Moreouer seeing Sathan wholy bendeth hym selfe to ouerthrowe the workes of God or at least to obscure them it is oure partes continually to thinke vpon them 12. On the nexte daye muche people that were com to the feast vvhen they hearde that Iesus shoulde come to Hierusalem Bv. The glory of the Lorde Christ increased more and more the Iewes his enemies fretting and fuming in the meane tyme at the same Concerning the exposition of the twoo nexte verses following reade our Commentary vppon the one and twentie Chapter of Mathew beginning at the fift and eyght verses 16. These thinges vnderstoode not his diciples at the firste but when Iesus vvas glorified then remembered they that suche thinges were wrighten of him and that suche thinges they had done vnto hym C. Euen as the séede doth not springe by and by after it is cast into the ground so the fruite of the works of God doth not strayght waye appeare The Apostles were the Ministers of God to fulfill the prophesye but what they did they vnderstoode not They harde the crye of the multitude and that no confused crye but such a crye as proclaimed Christ to be a King yet notwithstandinge they knewe not to what ende nor what it ment It was therefore vnto them a dumbe and vaine shewe vntil the Lord opened their eyes M. Here also we are taught to obaye the wordes of Christ although we vnderstand not by and by to what end they tende Then they remembered C. Here the cause of that grosse ignoraunce is noated which went before knowledge because they had not then the Scripture their guide and Scoolemaistris to directe their mindes to righte and pure consideration For we withoute we haue firste the worde of God are starcke blind neyther yet is it sufficient that the worde of God doth shyne vnto vs except the holy ghost doth illuminate our eyes This grace Christ gaue vnto his disciples after hys resurrection because as yet the ful tyme was not come in the which he shoulde powre forth the riches of his spirite in ample manner vntill he was receiued vp into heauenly glory And we béeing taught by this example let vs learne to Iudge of all thinges which pertaine vnto Christ by the Scripture and not after the scence of our owne fleshe Also let vs consider that this is a speciall grace of the spirite to be instructed by the same in continuaunce of tyme that we might not be without sence and vnderstanding when we call to minde the workes of God 17. The people that was with him when hee called Lazarus out of his graue and raysed hym from death bare recorde M. The Euangeliste cannot forgette the miracle of the raysing vp of Lrzarus C. Therefore he repeateth againe that which he had spoken before that a great many béeing mooued by the fame of the myracle went forth to mete Christ For therefore they went forth by heapes becaus euery where the rumor concerning the raysing vp of Lazarus was spred abroade These men therefore had Iuste cause to attribute the honour of Christe vnto the Sonne of Marye séeing they had such knoweledge of hys wonderfull power M. And thus we sée that the more the wicked desyer to haue the trueth buryed the more God doth open the mouthes of the Godly to the manifestation and setting forth of the same and geueth vnto them suche courage that they doe not onely speake that which they knowe to bée true but doe constantly mayntaine the same 19. The Phariseis therefore sayd among them selues perceiue ye how yee preuaile nothing behoulde al the whoal worlde goeth after him Bv. The more the glory of the Lorde encreased the more the anger wrath and fury of the enemies of Christe also was inflamed notwithstanding they are conuinced and ouerwhelmed with the huge heape of Christs gloriouse acts and by his euident preaching insomuch that as mad men and men wanting counsail they are constrained almost to dispayre for they crye with greate fury and outrage Perceiue ye howe ye preuaile nothing C. By which wordes they prouoke them selues to greater madnesse For it is a sertaine exprobration and reprehention of their negligence as if
account of death Christ by his example inuiteth vs willingly to suffer the same We maye bée ashamed veryly to refuse so great honour as to bee his Disciples but verilye he doeth admitte vs into the nomber of his Disciples vpon no other condicion than that we shoulde followe that waye whiche he sheweth vnto vs. For hee is our guide vnto the waye of death Therefore the bytternesse of death is after a sort mittigated and made swéete when we consider that we are in but the same condicion of death that the Sonne of God was Wherefore there is so lytle cause that we should forsake Christ because of the Crosse that we ought rather for his sake to desire death R. This therefore is agréeable to that which the other Euangelistes report out of his mouth If any man wyll followe mee let him denye him selfe and take vp his crosse Mat. 16.24 and followe mee To the same effect also pertayneth that which followeth And where J am there shal also my minister be C. For he requireth that his Ministers would not refuse to submitte them selues vnto death to the which they shall sée him goe before them For it is not meete that the minister or seruaunt shoulde haue any thing by him selfe which his Lorde and Maister hath not Bv. For Christ suffered for vs leauing vs an example to followe his steppes i. Pet 2.21 The which whosoeuer doeth he shall receyue that honour also which our sauiour Christ promiseth here saying Jf any man minister vnto me him wyll my Father honour M. The which ought to encourage all the Ministers of Christ For they ought to consider that when they serue Christ they serue the sonne of God the father wyll honour them though not for their owne sake yet for his sonnes sake It is a great matter to minister vnto the seruaunt of God but muche more is it to minister vnto the sonne of God and to be honoured of the father for the sonne 27. Nowe is my soule troubled and what shall I say Father saue mee from this howre but therefore came I into this hower Nowe is my soule troubled C. This sentence in the beginning seemeth to differre muche from that which hée spake before For before he declared a heroycall fortitude when he exhorted his Disciples not onelye to suffer death but also wyllingly and earnestlye to desire the same so often as néede required and nowe he confesseth his cowardlinesse in fléeing death Notwithstanding we reade nothing here which doeth not notablye agrée euen as the proper experience of the faithful doth teach euerye man If so bée such as are scoffers scorners do laugh it is no maruaile For this cannot be vnderstoode without action practise Moreouer it is profitable for our saluation yea most necessarye that the sonne of God should be so affected In his death we must specially consider the expiation or appeasing of his fathers wrath by which he turned from vs the wrath malediction of God The which he could not haue done without the taking of our gyltinesse vpon him Therefore it was méete that the death which he suffered shoulde be full of horrour because hee coulde not make satisfaction for vs without the sence and féeling of Gods horrible iudgement Whereby the stinge and heauy burthen of sinne is better felt and knowne the seuere punishment whereof the heauenlye Father required of his onely begotten sonne Let vs knowe therefore that death was not a sport or playe vnto Christ but that hee was caste into extreame tormentes for our sakes And it is not absurde that the sonne of God should be so troubled For his diuinity being hidden and not manifesting his force did after a sort sléepe to geue place vnto the sacrifice of pacification And Christ him selfe had not onelye put vppon him our fleshe but also humane affections For these affections were voluntary in him Feare of â—eath in Christ because he was not constrained to feare but because of his owne accorde he made him selfe subiect vnto feare Notwithstanding we must be sure that he dyd not feare fainedlye but truelye and in verye déede Howbeit in this he was vnlyke to other men that he had his affections stayed within the obedience of Gods righteousnesse as we haue sayde before Another profite also which wée haue hereby is this If so bée Christ had béene nothing troubled by the feare of death what one amongst vs would haue thought that his example pertained vnto vs For we suffer not death without the féeling of griefe and paine But when we heare that there was no stéely strength in him we take vnto vs courage to followe him neyther doeth the infirmitye of the fleshe staye vs which feareth death but that we followe our Captaine to the fight Bv. Therefore as he is man hée was troubled gréeued and afeard of death R. Euen as he sayde in another place My soule is sorowfull vnto death And what shall I saye Mat. 26.38 M. In this place wée haue an expresse example of a troubled minde and that in him whiche coulde not bée capeable of so great perturbation if hée had woulde A troubled minde doeth many wayes dispute with it selfe one while in clyming to this another to that vncertaine what to saye or doe C. Here therefore as before our eyes we doe sée how much our saluation cost the Sonne of GOD who being brought into extreame trouble as he was man knew neyther in wordes nor by counsayle howe to expresse the vehemencye of his gréefe and therefore his last refuge was to fall to prayer wherein hée desyreth to be deliuered from death Moreouer because he sawe him selfe to bée appointed by the eternall purpose of GOD to bée a Sacrifice for sinnes hee by and by correcteth that Prayer whiche hée made in great sorrowe and trouble of minde that he might whollye submitte him selfe vnto the wyll of his Father R. Therefore the spirite prayeth and the fleshe prayeth but the spirite ouercommeth the fleshe For the wyll of Christe was nothing contrarye to the wyll of his Father but looke what the Father willed the Sonne willed the same Therefore when he prayeth to bée deliuered from death it is neyther properlye the voyce of the Diuinitye nor of the humanitye but of a voluntary emptying and abasing of himselfe by whiche Christ tooke vppon him the affections of nature sinne excepted The fleshe prayeth to bée delyuered from the Crosse and cannot wyshe the same but the spirite correcteth and ouer commeth the same saying But therefore came I into this worlde to suffer to dye and to bée Crucified C. Wherefore in this place wée must noate fiue degrées The first place containeth a complaint which bursteth foorth of excéeding gréefe and sorrow secondly he feeleth him selfe to be past al remedy and least he should be ouerwhelmed with feare he demaundeth of him selfe what he should saye thirdly he fléeeth vnto the Father and desireth hym to be his deliueret fourthlye he
after the which he séemeth to doe béecause the traytor was already gone forth to finishe his Trayterouse acte wherevpon came shortely after the béeginning of his glorification B As yf he should saye the time will come anon to finishe by my death my base estate and to beginne the time of my glory This is so nere that me thinkes I am alredy glorifyed me thinkes I am Christ alredy worshypped throughout the whoale worlde And God is glorified in him C. This is added in stéede of confirmation Therefore he nowe sheweth how he should bring glory vnto him selfe by such a death namely because he should gloryfy God his father For in the crosse of Christ the vnspeable goodnesse of God appered vnto the whole world for by the same sinne was abolished Death destroied the power of hel vanquished euerlasting saluation geuen to men 32. If God bee glorifyed in him God shall also glorifye him in him selfe and shall straight waye glorify him He meaneth that the glory of the Sonne is the glory of God the Father The glory of Christ is the glory of God And the Father was glorifyed by the son first of al by the obedience of the crosse death So Peter also glorified God by his deth Secondly because he was made knowen to the world to be the son of God So also God is glorifyed by vs when by oure good workes occasion to gloryfy him as our father is geuen to mortall men Thirdly God is glorifyed by Christ béecause he brought this worlde to the knoledge of him boath by his heauenly doctrine and also hy his miracles So all they glorify God which sette forth the knowledg of him in this world C. Christ therefore gathereth that he shall haue a glorious triumph by death in the which he sought only to glorify his father For the Father did not so séeke hys glorye by the Death of his sonne but that hée made him pertaker of the same with him also should suffer for a short time great glory should apeare in his death that which was fulfilled For the death of the Crosse dyd so lytle obscure the glorye of Christ that thereby the same dyd more brightlye shine for thereby apeared his vnspeakeable loue towardes mankinde his exceeding righteousnesse in making satisfaction for sinne and in pacifying the wrath of God and his wonderfull power in subduing death and destroying Sathan This doctrine is also to be applied vnto vs because although the whole world do conspire our infamye yet notwithstanding if we séeke sincerelye and with our whole heart to glorifye God there is no doubte but that he also wyll glorifye vs. i. Kin. 2.30 For he sayeth Him which glorifyeth mee wyll I glorifye And shall strayte waye glorifye him C. Christ encreaseth the consolacion by the shortnesse of the tyme least that delay should cause the disciples to doubt And although this glorye beganne at the daye of his resurrection yet notwithstanding that propagation is noted whiche followed straite after when by the power of the Gospell and of the holye Ghost he raysing vp the dead created vnto him selfe a newe people 33. Litle children yet a litle vvhile am I vvith you Ye shal seeke me and as I sayde vnto the Iewes vvhether I goe thyther can yee not come also to you saie I nowe R. Some wryters affirme that Swannes a lytle before their death sing verye swéetelye euen so Christ hauing at all tymes most gentlye dealt and spoken to his Disciples yet notwithstanding being neare vnto death hee handeleth them more friendlye calling them lytle children than the which name what can be more acceptable and swéete to a Godlye man C. By this gentle speache he declareth that he doeth not therefore goe awaye from them because he had lesse care for their saluation séeing hée loued them tenderlye He tooke vpon him our fleshe to this ende that he might bée our brother but in that other name there is greater vehemēcy of loue expressed And because it could not bée but that the departure of Christ would be a great grefe vnto the Disciples therefore he tolde them before hande that he should not bée long with them and therewithall exhorteth them to patience As if he shoulde saye Bv. Verye shortly lytle children the wicked shall laye handes on mee and carry me vnto death R. For the Crosse wayteth mee at the doores and by the Crosse I wyll goe out of this world vnto the Father and obtaine righteousnesse saluation and euerlasting lyfe for al that beleeue Ye shall seeke me M. That is to say It wyl shortly come to passe that ye shal desire my presence and haue a wonderful longing after me And as J sayde vnto the Jewes C. He repeateth vnto them the verye same wordes which he had spoken vnto the Iewes but in another scence For he sayeth that they cannot followe patientlye to suffer his temporall absence and he doeth as it were bridle them that they might keepe them selues within their compasse vntill they had finished their battaile in this earth He doth not therefore seclude them for euer from the Kingdome of God as he had done the Iewes but only commandeth them patientlye to abide his leysure vntyll such time as hée might bring them vnto him into his heauenly kingdome Reade the seueth and eight chapters going before beginning at the .34 and .21 verses 34. A newe commaundement geue I vnto you That ye loue togeather as I haue loued you that euen so ye loue one another M. After hée had foretolde them certaine thinges concerning his departure C. he addeth to the consolation an exhortacion to loue one another As if he shoulde saye When I am absent from you in bodye shewe by your mutuall loue that ye haue not béene taught by me in vaine let this be your continuall studye let it be your speciall meditacion that ye be farre from all disdaine loftinesse of minde Ielousye Enuye vaineglorye and from strifes and contencious C. Why he calleth this a newe commaundement there are diuers opinions Some thinke this to bée the reason that forsomuch as all that was prescribed in the Law concerning loue was lyteral and externall Christ writ the same in the heartes of the faythfull by his holye spirite And so in their opinion the Lawe is newe which he setteth forth after a newe fashion that it might haue his full strength But this seemeth to be far fetchte and contrarye to the purpose of Christ Other some expounde it to be called a new commaundement because although the Lawe doeth commaunde loue yet notwitstanding because it is mixed with many Ceremonies and circumstaunces depending vppon the same the doctrine of loue doeth not there so euidently appeare and contrarywise in the Gospell the perfection of loue is appointed without any shaddowes This interpretacion is not to be despysed Howbeit Christ séemed to speake now simply For we know that Lawes in the beginning are kept diligently but are by lytle and lytle
being before the world beganne who afterwarde when the fulnesse of tyme came abasing himselfe and taking vpon him the forme of a seruaunt Gal 4 4 was made man Whome at the laste God set on his right hande in heauenlye places farre aboue all rule power and mighte and dominion and euery name that is named Ephe i 20 not in this worlde onely but also in the world to come Therefore it is euident that hée is not a newe or temporall God For if so bée his glorye be eternall himselfe also must nedes be sempiternall Moreouer wee haue here a manifest didistintion betwene him and the person of the Father Where by wee gather not onely that God is eternall but also that the worde of God is eternall begotten of the Father before all worlds The Lorde sayth he hath possessed mée in the begynning of hys wayes Proue 8 22 I was before hys workes of oulde I was set vp from euerlasting from the beginning and before the earth Therefore he prayeth not to receyue any new thing but that againe the forme and glorye of God which for a time lay hid myght be manifested in him by the resurrection R. By thys example wee also are taught that when wee are deliuered vnto the Crosse and doe sustayne ignominye and reproche wée bende our eies to that glorye of the Children of GOD Mat 25 34 which wée shall haue with the Father prepared before the beginning of the worlde Rom. 8 i8 For so Chryst maketh mention of hys kingdome that it was prepared before the beginning of the worlde for all the faithfull Also the Apostle Paule sayth that the afflictions of thys tyme are not worthy of the glorye which shall be shewed vppon vs and hée sayth that God hath predestinate vs that we might be made lyke vnto the Image of his sonne 6. I haue declared thy name vnto the men whiche thou gauest me out of the world thine they were and thou gauest them me and they haue kept thy woorde M. Thus farre Christ hath prayed for the glorifying of him selfe and of his father and nowe he beginneth to praye vnto the father for his Disciples Fyrste this place sheweth that Christ is a setter forth and glorifyer of the fathers name A. And the name of God in this place is not a sertaine bare word but the very same which we ought to think know beléeue and preach concerning God as of the moste louing Father and onelye preseruer of mankynd that to manifeste his name and to manifeste him or to make him knowen may be all one The name of God is mercy remission of sinnes goodnesse righteousenesse redemption and saluation All these are made manyfest are reueled concerning God through the Gospell The Iewes had heard much of God before the comming of Christ but yet notwithstanding they knowe not this his name which was manifested by Christ but as they receiued the same at the mouth of Christ By these wordes of Christ also we artaught that the name of th◠father is not reuealed but only to the electe He had taught and wrought myracles openly but yet for all that none knew the name of the father but onlye the elect C. There wanted no dilligence in Christ to call all men vnto God but his labor was onely profitable and effectuall to the elect His preaching was heard of all men which preaching manyfested the name of God neyther did he lette to defende his glory before the obstinate Why then doth he saye that he manyfested hym selfe onlye to a fewe but only beecause the elect alone do profite by the inward instruction and reuelation of the spirite Vnderstand therefore that not al to whome the Gospell is preached are truely effectually taught but they only whose mindes are illumined The cause hereof Christ assigneth to Gods election because he putteth no other difference why he omitting some manyfested hys fathers name to othersome but onelye because they weare geuen Faith proceedeth frō predestination Wherevppon it followeth that fayth springeth from Gods eternall predestination and that it is not generally geuen to al men because all appertayne not vnto Christ Whē he addeth saying out of the world he playnly teacheth that his Apostles were sometime of the world as were also the rest of the elect and geuen vnto Christ The father might haue geuen Aungels from heauen to his Sonne Christe by whose meanes he might haue manifested his name to the worlde but hée thought it better to choose sertayne oute of the world that is to saye oute of the nomber of them which were conceyued in synne and subiecte to death and so geue them vnto Christ to be his Disciples in whome there might appeare a sertayne vewe of the Heauenlye grace For they were as were others also by nature the children of wrath But concerning this we haue spoken more in the fiftéene chapter before Thine they were and thou gauest them mee M All thynges belong vnto God the father but two manner of wayes All thinges are his in that he is Creatoure and Lord of all thinges whether in heauen or in the earth thus the wicked and reprobate are his Agayne all they are his specially whome he hath elected and receiued into his fauoure These are chosen to life he gaue them vnto his sonne the only sauiour and Mediatoure to be saued when by the preaching of the Gospell hée called them to fayth in hym Therefore in these words is noated the eternitie of election and also bowe we ought to consider of the same Christ declareth that they were alwayes the electe of God Wherefore GOD discerneth them from the reprobate not by fayth or by any merite but by his méere and frée grace because when they weare farthest from him yet in his secret counsayl and purpose he accounted them for his The assurance and safety consysteth in this that he hath geuen al those to his sonne to kepe whom he hath chosen least they shoulde perish and herevnto we must bende our eyes that we may know for sertayne that we are in the number of Gods children For in him is Godes predestination hid and in Christ onelye the same is reuealed R. For he will saue none but suche as beleeue in Christ For hee hath appoynted Christ to bee a Mediatour an intercessor and a iustefier Wherevpon hée sayth They were thine that is to say they were elected of thée and thou haste geuen them vnto me that is thou hast so ordayned that they shoulde be saued by mée Wherefore I woulde not haue thée first to séeke thy selfe in God but in Christ in whome if thou finde thy selfe by fayth be thou sure that God hath predestinate thée to lyfe And they haue kept thy worde M. Hée sayth not sympely And they haue hearde thy worde but And they haue kept thy worde It is one thing to heare with oure eares the worde of truth and another thing to feele and retaine the same with our hearte This onelye
he addeth another cause why he prayed so earnestly for hys Disciples bicause shortly they should be destitute of his corporall presence by enioying the whiche they were as yet cherefull So long as he was conuersaunt with them he gathered them and nourished them euen as a Henne doth hir Chickens vnder his winges and nowe gooing away he desireth of the Father to protect and defende them the whiche he dothe in respect of them For he séeketh to remedie their feare that they mighte staye themselues vpon God him selfe to whome he nowe deliuered them as it were from hande to hande M. Therefore nowe we see howe the moste faythfull and louyng Lorde was not so desirous to go vnto the Father that he regarded not the condition of his Disciples but carefully considereth in what state to leaue them after his departure Héereof commeth no small consolation when wee heare that the Lorde is the more carefull for the saluation of hys when he leaueth them according to hys Corporall presence For heereof wee maye gather that we also at thys day labouring in the world are regarded of hym in so muche that hee sendeth helpe vnto vs when wee are in trouble euen from hys heauenly glory Holy Eather kepe thorough thy owne name M. Hee knewe that they shoulde be subiect to many daungers in this world and therefore hee prayeth that they maye be preserued by hys Fathers prouidence C. For all hys prayer tendeth too that ende least hys Disciples shoulde bée discouraged as though their Corporall state shoulde bee the woorse by the misse of the Corporall presence of their Maister As if he should say My Apostles shall abyde persecution of the worlde for the Gospell Wherefore I praye that they faynte not vnder the heauie burthen of the crosse M. He addeth In thy name For bicause they were consecrated to the name of God and shoulde suffer many aduersities in the worlde for his sake he prayeth that they maye bee preserued in or by hys name R. For the name of GOD is a most strong tower Prou. 18.10 Therefore the name of GOD can defende the Faythfull man from all euils and from the dartes of Sathan C. The summe then is thys When the Corporall sighte of Chryste is taken from the Disciples they sustayne no losse bycause God receyueth them into his protection whose power is euerlasting He ascribeth the maner of sauing saying That they may be one For those whome the heauenly Father hath decreed to saue he gathereth into the holy vnitie of fayth and of the spirit But bicause it is not sufficient for mē to agrée togither in one he addeth this Euen as we are one For then our vnitie shall be happie if so be it set foorth the Image of God the father and of Christ euen as the waxe in the which the King or Signet is printed carieth the marke or print of the same A. But concerning the vnitie of the father and the sonne reade the tenth Chapter going before beginning at the .30 verse and in the verse folowing 12. Whyle I was wyth them in the worlde I kepte them in thy name those that thou gauest mee haue I kepte and none of them is loste but that loste childe that the Scripture mighte bee fulfilled C. Christe sayth that he hath kepte them in hys Fathers name bicause he made hym selfe onely a Mynister whiche dyd nothyng but by the power of GOD. Hée therefore thynketh it not méete that they shoulde nowe peryshe as though the power of GOD by hys departure were extinguished or beade R. As if hée shoulde say Hytherto I haue confyrmed the Apostles wyth the worde of the Gospell yea I haue lefte nothynge vndoone that myghte keepe them wythin the bandes and duetie of Faythe and I haue kepte them that none shoulde perishe but onely that Iudas Iscarioth of whose fall the Scripture before testified And nowe because I am gooing away I committe them to thy charge For I shall be delyuered too the Aduersaries and shall bée lefte in the handes of the wycked that in deryding mée they shall saye He saued others hym selfe he can not saue Wherefore I resigne them ouer into thy hande that they maye bee preserued from all euill C. But this séemeth very absurde that Chryste shoulde sette ouer vnto GOD the offyce of sauyng and preseruing as thoughe he hauyng ended the course of hys lyfe leassed to bee their kéeper But this is thus aunswered That Chryste speaketh onely héere of the visible custodie whiche had an ende in the death of Christe For so long as he was conuersaunte on earth he needed not to borrowe any other power to preserue hys Disciples But all this is referred too the person of the Mediator whiche appeared in the fourme of a seruaunte for a tyme. But nowe he commaundeth his Disciples so soone as they beginne to wante but the least helpe to lyfte vp theyr eyes to heauen Whereby wée gather that Chryste dothe no lesse preserue the faythfull at this daye than he hathe doone in tyme paste but after an other manner because the deuyne Maiestie openly shineth in him R. For if so be Christe kepte and preserued hys before hee entered into the Kyngdome of hys Father and satisfyed the desire of the Faythfull concernyng ioye howe muche more shall he keepe them nowe seeing he hathe iustified them by hys Deathe and Resurrection For nowe oure saluation is more neere than when wee beleeued And seeyng when as yet wée were Synners Chryste dyed for vs muche more nowe wee beeing iustified by his bloud Rom. 5.6 shall bée saued through hym from wrath M. Furthermore let vs note héere howe Chryste saythe that he hath kept hys Disciples in the worlde For suche is thys worlde that the Electe haue nede of Gods preseruation so long as they are in the same C. Whereas he maketh exception heere of Iudas it is not wythout cause For althoughe he were none of the Elect and of Gods flocke yet notwithstāding the dignitie of his office made him seeme so to be Neither woulde any man haue thought otherwise of hym so long as he was in that office Therefore in respect of Grammer the exception is improper but if we consider the matter all men will say that it behoued Christe so to speake Moreouer lest any man shuld thinke that the eternall election of God was voyde in the destruction of Iudas he addeth héerewithal that he was the sonne of perdition by whiche words he giueth to vnderstand that his ruine and destruction which sodenly appeared in the sight of men was from the beginning knowne vnto God It appeareth therefore very well that Chryste knewe for whome he prayed and for whome he prayed not M. By this perdition of Iudas wée may gather that there is no hope of saluation for those whiche following the steppes of Iudas persecute the truthe of Chryste for filthye gayne whereby they manyfestly declare that they are borne the children of perdition seeyng the same happened too
Lambe And S. Iohn taketh this as graunted vnto him that the same Lamb was a signe of the true and only sacrifice by which the Church should be redéemed Neyther maketh it any matter that the same was offered for a remembraunce of the redemption alreadie made For so god would haue that benefite celebrated that it might promise spirituall deliueraunce vnto the Church in time to come Wherfore without all controuersie the Apostle Paule applieth that forme of eating the Pascal Lambe which Moses prescribeth vnto Christ By this analogie and similitude fayth gathereth no small fruite because the same shall beholde saluation offered in Christ in all the Ceremonies of the Lawe 37. And agayne another Scripture saith They shal loke on him whoÌ„ they pearced This place is taken out of the twelfth chapter of the prophesie of Zacharie B. Deut. 32.35 And it agreeth with that whiche is written in Deutronomie wher it is said Vengeance is mine and I will repay By whiche places séeing the punishemente of the wicked is deferred for a long time to come the spirite signifyeth that the wicked shall preuaile and haue the vpper hande in thys worlde but yet so that they shall sley them selues with their owne sworde For the more they prosper in their euill dooinges the more iuste their cause is thought of them to be Therefore béeing blynded they runne headlong into the greeuous iudgemente of God Therefore they whiche goe aboute too expounde this place concerning Christe according to the letter do too violently racke the same For the Euangelist doth not alleage the same to that ende but rather to shewe that Christe is that God whiche long agoe complayned by Zachary that the Iewes had perced him to the harte For there God speaketh after the manner of men signifying that he is wounded with the wickednes of the people but specially with the wicked coÌ„tempte of his worde euen as that man is wounded to death whose harte is perced Now bicause Christ Iesus is God manifested in the fleshe Esay 6.10 Saincte Iohn sayth that the same was openly fulfylled in his visible fleshe which his diuine maiesty according to that manner whiche it might suffer suffered of the Iewes Not that God is subiecte to the iniuries of men or that the reproches and slaunders of mortall men can reache from the earth vnto him but bicause he woulde expresse by this manner of speach of how great sacriledge the impietie of man was giltie when proudly and presumptuously it extendeth it selfe to heauen And rightly S. Ihon ascribeth that to the Iewes which was done by the hand of a Romaine souldiour Euen as in another place they are sayd to haue crucifyed the Sonne of God although they touched not his body with their fynger They shall see him M. As touching this séeing some therby vnderstand the conuersion of the Iewes Act. 2.3.9 Act. 3.15 of the which we haue an example in the second of the Actes of the Apostles R. For then they began to haue respect vnto him whom they pearced in mourning and repentaunce Othersome interprete the same of the punishemente of the wicked to come as we sayde before Both which are comprehended in this place if we wel consider of the same namely that a remnante shall be gathered by God from amonge this loste nation shal also shewe his horrible punishment and vengeance vpon all the contemners of his grace For we knowe that they were wont to scorne the Prophets no lesse than if they had tolde a tale without the commandemeÌ„t of God This sayth the Lord shal not escape vnpunished bicause he will him selfe defende his owne cause Concerning the rest of this chap. reade the .27 of Mat. 56. vers The twentith Chapter 1. The first day of the Sabbaths came Mary Magdalene early when it was yet dark vnto the sepulcher and sawe the stone taken away from the graue HItherto wee beholde nothing in the passioÌ„ of Christ outwardly in Christ Rom. 1.4 thaÌ„ a very abiect maÌ„ forsakeÌ„ of God But nowe by the resurrectioÌ„ it is manifestly declared that he is the sonne of God And first of al we must haue a consideration of the works of God by the resurrectioÌ„ For as God began the resurrectioÌ„ in Christe by a cleane coÌ„trary worke that is say Death the beginning of life by deiecting casting down into the extreme pit of hell euen so he beginneth ioy with sorow glory with ignominy shame and life with death C. But bicause the resurrection of Christ is the principall Article of our faith without which the hope of euerlasting life lieth dead therefore the Euangelists do stand the more vpon â—he probatioÌ„ of the same Rom. 4.25 Roma 6.4 1. Cor. 15.3 Euen as this our Euangelist gathereth many testimonies by which we may be certified that Christe rose agayne from the dead A. The vertue of whose resurrection the Apostle Paule in diuers places sheweth at large but specially in his Epistle to the Romanes C. But it may seeme very absurde that S. Iohn doth not bring more approued and credible witnesses for he beginneth with a woman But thus this saying was fulfilled 1. Cor. 1.7 that God hath chosen the weake foolish and conteÌ„ptible things of this world to confound the wisdome power and glory of the fleshe A. And in that there seemeth to be some varietie betweene this our EuaÌ„gelist and the other thrée reade our Commentarie vpon the .28 of Matth. the first verse and there you shall see a playne reconciliation of those places which séeme to varie 2. Then she ran and came to Simon Peter and to the other disciple whoÌ„ Iesus loued and sayth vnto them They haue taken away the Lorde out of the graue we can not tell where they haue layde him R. Althogh this woman was not as yet endued with a perfect fayth yet notwithstanding she rightly endeuoured her selfe to manyfest the glory of the sonne of God M. Mary therefore runneth with speede to Peter and Iohn eyther for that they were best knowen vnto her or els because they were gathered into one companie She maketh hast by running béeing feruently affected by the spirite And bicause she found the graue emptie contrarie to her expectation forgetting the woordes of Christe shee conceyueth a wrong suspition in hir minde that the body of the Lord was translated into some other more seemly decent sepulchre the other being but rude and inconuenient though peraduenture fitte for the purpose of the Iewes beeing neere vnto mount Caluerie where he was crucified or els she iudged that the body of Christ was remoued for some other cause which shee knew not of R. Therefore wéeping and crying she commeth to Peter and Iohn saying They haue taken avvay the Lorde out of the graue She speaketh of the body of the Lorde and she calleth him hir Lorde thoughe he were buried so she was affected towarde the Lorde Iesus But this woman rather suspected
same And therefore the Apostle Paule saith 2. Cor. 5.20 VVe are messangers in the roome of Christ euen as though God dyd beseeche you through vs so pray vve you in Christes steede that yee be reconciled to God And we oughte not to estéeme of this vnspeakeable treasure any whit the lesse bicause it is offered to vs in earthen vessels but wee haue rather cause to giue thaÌ„ks vnto God which hath giuen such honor vnto meÌ„ that they may represent his owne person and the person of his sonne in pronouncing remission of sinnes Moreouer heereby appeareth the madnesse and blindnesse of the Papistes Absolution of the Papistes which wrest and abuse this place to their magicall absolutions But Christe dyd not héere appoynt his Apostles to be auriculer confessours but publique preachers of his Gospel Wherefore we must consider the maner of remitting of sinnes that we may knowe what power this is which is giuen to the Apostles And whosoeuers sinnes yee retayne Christ addeth this seconde parte to terrifie the contemners of his Gospell to the ende they may know that their pride shal not escape vnpunished Therefore as the Ambassage of saluation and eternall lyfe was enioyned the Apostles so also they had vengeance committed vnto them to vse agaynst all those wicked ones whiche should reiecte the saluation offered vnto them as the Apostle Paule teacheth Bv. So that the Apostles forgaue men their sinnes when by the preaching of the Gospell they taught that the faythful had their sinnes forgiuen them Retayning sinnes and that they were endued with life by the death and resurrection of Christ Iesus And they retayned sinnes when they pronounced the wrath of God to rest vpon al vnbeleuers It is proper vnto the Gospell that we are reconciled vnto God 2. Cor. 10.6 but it is accidental that the vnbeleeuing are addicted vnto death Notwithstanding wée must note that whosoeuer heareth the preaching of the Gospell and doth not imbrace remission of sinnes there offered is in the state of eternall damnation 2. Cor. 2.16 For as the sonne of God is the sauour of life vnto life to them that beléeue so also he is the sauour of death vnto death to the Infidels A. Concerning the larger exposition of this place reade our Commentarie vpon the .16 Chapter of Matthew and begyn at the nynth verse also at the .18 verse of the .18 chapter 24. But Thomas one of the twelue whiche is called Didimus was not wyth them when Iesus came R. As the fall of Peter is before described at large not to the reproche of Peters fall but that the Scripture myghte set before vs the vayne presumption of flesh euen so in this place S. Iohn describeth the vnbelefe of Thomas not to discredite him by ripping vp his sinne but to set foorth in Thomas the nature of flesh Bv. For Thomas representeth all those who iudge the resurrection of the fleshe to be impossible and therefore doo make a scorne at the same And the vnbeleefe of thys Apostle is therefore set downe that the faythfull myghte thereby bée the better confyrmed and strengthened He was not onely slowe and harde to beléeue but also hys obstinacie made hym desire to feele and handle the body of Christe béeing not contented with the sighte of the same R. Furthermore in this Historie wee acknowledge the woonderfull Iudgementes of God For as God wyncked at the brethren of Ioseph and suffered them to be ledde by enuie agaynst Ioseph at the fyrst secondly to sell him and lastly to lye vnto their Father but to this ende that béeing fallen the deeper when they were deliuered they mighte the more manyfestly see and acknowledge the hande and power of the Lorde Euen so Christe wynketh at the vnbeléefe of Thomas but with this iudgemeÌ„t The iudgementes of god in Thomas hys vnbeleefe that not so muche hys faythe as oures mighte be the more confyrmed For by the vnbeléefe of Thomas oure beléefe was furthered M. In that Thomas was not with the rest some thinke the cause to be this bicause he was not as yet returned from the flighte whiche he tooke for feare 25. The other Disciples sayde vnto him wee haue seene the Lord. But he sayd vnto theÌ„ excepte I see in hys hands the print of the nayles and thrust my hande into his side I will not beleeue C. Here is noted the originall and welsyring of the fault bicause euery maÌ„ will be wise in his owne conceyte and flattereth him self too much Bv. Thomas doth not desire simply to sée the Lorde but rather seeketh for the printes of the nayles and markes in the flesh for so he sayth he will beleeue that Christ is truely rysen agayne As if he shoulde say Ye are disceyued no doubt by some phantasie or spirite I therefore will not beleeue except I see his body yea and least my sight be deceyued except I put these my hands into the printe of the nayles in his hands and my finger into the wounde of his side These wordes contayne nothing sounding to fayth but onely a sensuall iudgemente The lyke happeneth to all those which are so addicted vnto them selues that they giue no heede or credite vnto the worde of God 26. And after eyght days agayne hys Disciples were with him and Thomas with them Then came Iesus c. M. This was the eight day after his resurrection which we may name the Sonday The same day the Disciples were gathered togither agayne In whome we maye note the nature of sincere loue There is a common prouerbe Like will to like They were all lyke affected towarde Christ therfore they desired to be in one assembly And they did paciently beare the vnbeleefe of Thomas vntill suche time as he should be cured by Christ him selfe They did not excommunicate him but admitted him into their fellowship withoute grudging And Thomas also him selfe although he beleeued not those who tolde him of the Lordes resurrection yet notwithstanding he could not keepe him selfe out of the companie of the Apostles and Disciples Héereby wee are put in minde to foster and maynteine mutuall loue and not to forsake the bonde of Christian charitie for some lighte contention C. Concerning the comming in of Christ and the salutation which he vsed reade the .19 verse going before 27. After that sayde he to Thomas Bring thy finger hither and see my handes and reache hither thy haÌ„d thrust it into my side and be not faythlesse but beleeuing M. The Lorde dothe not tarrye vntill Thomas preuenteth him but eâ—â—â—eth him that thing first without the which he had sayde he woulde not beleeue that thereby he might not onely beleeue the resurrection but mighte also be pearced in conscience and that he might knowe that he was not ignoraunt of those things which he had spoken vnto the rest of the Apostles telling him of the Resurrection C. Hereby also we gather what care he had to prouide bothe for the confirmation of our faythe and
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