to lyfe 25. Verylye Verylie I saye vnto you the houre shall come and nowe is when the dead shal heare the voyce of the Sonne of God and they that heare shal liue Verilie Verilie J saie vnto you the houre shall come M. Now againe the thirde tyme he vseth this earnest affirmacion whiche greatly expresseth his minde first of all speaking not onely seriously and constantly but also of serious certaine and and waighty matters secondly requiring of the hearers an vndoubted faith also C. For the Euangelist so often times setting before vs the sonne of God swearing in the cause of our saluation we may thereby perceiue fyrst of all howe carefull he is for vs and secondly how néedefull it is that the credit of the Gospel be established and confyrmed The effect of faith of the which Christ here speaketh séemeth to be incredible Therefore by an othe hée affirmeth that the voice of his Gospell is of such quickening power that it is able to raise vp the dead B. There are some whiche vnderstand this worde of Christe of the resurrection or life of mens bodyes go about to proue the same by the example of Lazarus of the widdowes sonne C. but it is euident enough by the text that Christe doth speake of spirituall death Fyrst of al Christ admonisheth vs that we are all dead before he doth quicken vs. And hereby it appeareth what the whole nature of man is able to dooe concernyng the attaynyng to saluation It is verye true that there remayneth in the soule of man some remnant of lyfe for vnderstanding iudgement will and all the sences are partes of life but because there is no part which may aspire to life eternall it is no maruaile yf the whole man so farre forth as appertaineth to the kingdome of God be counted deade And of this death the Apostle speaketh in more wordes when he saith that we were farre from the pure and sincere reason of the mind and in the cogitacion of our hartes enemies to God and his righteousnes and being blind erred in darcknesse were geuen to euyll concupiscence If this corrupt nature haue no strength to attayne to righteousnesse it foloweth that the life of God is extinguished in vs. The grace of Christ the resurrection from death And so the grace of Christ is the true resurrection from death Also this grace is giuen to vs by the Gospel Not that the externall preaching of the same is of suche force which often times goeth in at one eare and commeth out at the other but because Christ speaketh within to our hartes by his holy Spirite that we may by faith receiue the lyfe offered vnto vs. R. Therefore to heare the voyce of the Sonne of God is not onely to heare those carnall wordes with our bodilye eares but to beléeue with the hart Wherfore they that beléeue are iustified For to beléeue with the heart maketh a man righteous Faith iustifieth Rom. 10.10 Gen. 15.6 Abacc 2.4 Also it is sayde Abraham beleeued God and that was imputed to him for righteousnesse Againe it is sayd the iust shall liue by faith For Christe doth not speake here of dead men but he only vnderstādeth the elect whose eares God doeth open that they may receiue the voyce of his Sonne which can restoore them to life Yea Christe distinctly in his wordes commendeth vnto vs two kyndes of grace when he sayth that the dead shall heare the voyce of the sonne of God Two kyndes of grace and liue For it is no lesse against nature for the dead to heare then to be restoared to lyfe from which they were fallen Therefore both these belong to the secrete powere of God A. For experience teacheth vs that the Reprobates haue eyes Esay 6.9 but yet they cannot see they haue also eares but yet they cannot heare and the Gospell of Christ is to thē a sauioure of death vnto death 2. Co. 2.16 When he sayth The houre shall come and nowe it is he speaketh as of an vnwonted and straunge thing And verily the preaching of the Gospell was the new and sodaine resurrection of the worlde A. Wherevppon when Christ taught Mar. 1.17 many sayde VVhat newe doctrine is this And Paul Preaching the resurrection of the dead some sayde Acts. 17.18 This man seemeth to bee a tydinges bringer of newe Deuilles C. If any man demaund whether the word of God hath not alwayes geuen lyfe to men aunswere maye bée made that the Doctrine of the Lawe and the Prophetes being ordayned for Gods people had rather this propertye and office to maintaine those in lyfe which were begotten to GOD The office of the lawe and gospel then to reduce from death But the office of the Gospell was to bring the Gentiles which before were banished menne from the kingdome of God enemies to God and voyde of all hope of saluacion into the society of life R. as also the Apostle teacheth in his Epistle to the Ephesians Ephe. 2.11 26. For as the Father hath life in him selfe so lykewise hath hee geuen to the Sonne to haue lyfe in him selfe M. In these woordes hée geueth a reason why he sayd that the dead should bée raysed vp and quickened by the voyce of the Sonne of God C. and withall he sheweth whereof it commeth that his voyce hath so great efficacye namelye because he is the well of lyfe and poureth the same into men by his voyce For lyfe coulde not flowe vnto vs out of his mouth except the cause and originall thereof were in him Neyther is God sayde to haue lyfe in him onely because hee alone lyueth by his owne proper power and vertue but because he contayning in him selfe the fulnesse of lyfe quickeneth all thinges And this belongeth properlye to God alone euen as it is sayde VVith thee is the well of life Psal 36.9 Hereby wée gather that this title is properlye ascribed vnto Christ in that hée was manifested in the fleshe M. and this hée receyued of the Father when the worde was made fleshe Iohn 1.14 Therefore in that hée is the sonne of God hée hath all thinges of him selfe but in that hée is the sonne of man he hath receyued all thinges from the Father 27. And he hath geuen him power also to iudge because he is the sonne of man And he hath geuen him power C. Againe he repeateth that power is geuen to him of the father that he might haue full power of all thinges both in Heauen and in earth for this worde Iudge is taken for rule and empyre as before But wée must principallye note the reason which hée nowe addeth Because he is the sonne of man M. To bée the sonne of man according to the phrase of Scripture is nothing else than to be a verye man euen as in that he is sayde to bée the sonne of God is meant that he is verye God for euery one is that naturallye which he is when hée
GOD and the Sauiour of the whole worlde the which is done of vs when we depende wholye vpon him by a sincere fayth and trust and commit our selues wholye as Disciples vnto him Hée sayth not they which are pure and altogither voyde of sinne and worthy to be admitted into the fellowship of this fraternitie but he sayth which beléeue in his name and receyue him that is to saye which acknowledge by fayth the grace offered and receyue it in heart Therefore they which beléeue not receyue not Christ they cannot obtaine this sauing helth and dignity of the sonnes of God in so much that they must of necessitie perish with this world vnder the wrath 13. Which were borne not of bloode nor of the will of the fleshe nor yet of the will of man but of God Which were borne M. These woordes pertayne to the description of them which beléeue in the name of Christ and do receyue the right of the adoption of the sonnes of God They which are such are not borne of fleshe and blood but of God Fleshe and blood begetteth not the Children of God That which is of the fleshe is fleshe Iohn 3 and that which is of the spirite is spirite B. By these woordes the Euangelist meaneth nothing else but the carnall Byrth For he maketh a comparison of the generation of the fleshe and of the spirite reiecting the one and allowing the other C. Neyther is it necessarye that wée vnderstand here by this worde flesh the Woman as many would haue it The Euangelist rather repeating one thing by diuerse woordes goeth about to inculcate the same and to print it more déepelye in our mindes Therefore hée doth secréetelye touche the wicked trust and confidence of the Iewes who had alwayes in theyr monthes the worthinesse of theyr ofspring as though they springing from a holye Progeny were Saintes by nature They had worthelye boasted them selues to bée of the stock of Abraham if they had béene lawfull Children and not bastardes But the boasting of Faith doth arrogate nothing at all from the carnall generation but geueth GOD the praise for all thinges that it hath receyued ◠Therefore S. Iohn in effect sayeth thus much They which beléeue in Christ being before vncleane Gentiles are not borne the sonnes of God out of the wombe or by fleshe and blood but are brought therevnto by the workemanshippe of the holye Ghost And although properly hée hath respect vnto the Iewes which were proude in the fleshe yet notwithstanding of this place a generall Doctrine maye bée gathered namelye that where as wée are counted the Sonnes of GOD it commeth not by the propertye of our nature neyther of our selues but because the Lorde hath begotten vs of his owne fréewill and singuler loue Question A. Notwithstanding the Euangelist séemeth verye vnorderlye to make regeneration the first in order as though it went before faith when as rather it is the effect of Faith and therefore the latter of the twaine Aunsvvere C. I aunswere that it is both first and last in diuers respects because by fayth wée conceyue the incorruptible séede by the which we are borne againe into a newe and diuine life and yet neuerthelesse faith is now the worke of the holye Ghost which dwelleth in none but in the sonnes of God Therefore in diuers respectes faith is a part of our regeneration and an enteraunce into the kingdome of Heauen that wée might bée nombred among the children of God For in that hee illuminateth our mindes with the spirite hee sheweth the worke of regeneration After this maner faith springeth from regeneration as from the well But because wée receyue Christ by the same faith whiche sanctifieth vs wyth his spirite therefore it is sayde to be the beginning of our adoption Therefore in respect of our sence we beginne not to be the sonnes of God but after faith onely M. But we must note what difference there is betwéene them whiche are adopted in this worlde to the inheritaunce of earthlye goodes and those which are adopted to bée the sonnes of God They whiche are adopted to haue the inheritance of earthlye goodes are adopted by grace of good will although they come not of the same fleshe neither are regenerate in minde but abide in the same minde whereof they were before But they which are adopted to bee the Sonnes of God are not borne of the substaunce of God as was Christ the onely begotten sonne of GOD but they being by grace taken for heyres and sonnes are also chaunged in minde and of carnall are made spirituall And this is that which hée sayth But are borne of God Wee gather also by this place that faith commeth not of our selues but is the fruite of spirituall regeneration For the Euāgelist affirmeth that no man can beléeue but hée which is borne of God Faith therefore is a heauenly gift Furthermore wée maye hereby gather that faith is not a colde or bare motion seeing none can beléeue except hée be reformed by the spirite of God 14. And the same woorde became flesh dwelt among vs and we sawe the glorye of it as the glory of the onely begotten sonne of the Father full of grace and truth And the same worde C. Nowe hée teacheth what that comming of Christ was of the which he had made mencion before saying Hee came into his owne Namelye that hée hauing taken vppon him our fleshe openlye shewed him selfe to the world M. And by the fleshe he vnderstandeth the whole man in somuche that it is al one as if he had sayd And the word beecame man C. For this worde fleshe serueth more to set foorth the force of his minde than if he had sayde That it was made man His purpose was to shew what a vile and base condition the Sonne of GOD tooke vpon him for our sakes comming downe from the throne of his heauenlye glorye The scripture speaking of a man contemptuouslye calleth him fleshe When as therefore the Euangelist calleth the sonne of God fleshe he meaneth that he hath so much abased him selfe that he hath taken vppon him this fleshe subiect to so many miseries R. As to fragillity contempt execration pouertye hunger thirst nakednesse death and damnation and that wee might bee made through him Strong Blessed Ritch Full Immortal and righteous whereby we haue euerlasting saluation For what thing else is fleshe than weakenesse dust and as it were haye and the glorye thereof as the flower of the field which in the morning groweth and in the Euening is cut downe and withered C. But the fleshe is not here taken for the corrupt nature of man as Paule oftentimes taketh it but for the mortall man Verye fonde therefore is Appollinaris which imagined that Christ had a humane bodye onely without a soule For this is a figuratiue kinde of speache because the inferiour part doth comprehende the whole man For by an innumerable sort of testimonies a man may gather that Christ our
errours Hee maketh him the Sonne of Ioseph and also a Nazarite by birth both which are very false and yet notwithstanding bycause hée sincerelye desired to profite his brother and to reueale Christ this his dilligence is accepted of GOD and hée hath also prosperous successe For truelie euery man must endeuour himselfe soberly to abide within his bounds And wée must not thinke that the Euangelist maketh mention of this thing as though it were worthy of prayse in Phillip that twise he enformeth and falselye reporteth of Christ but his doctrine is commended of him to be profitable howe corrupt and erronious soeuer it was because it tended to this ende to reueale Christ Foolishly hée calleth Iesus the sonne of Ioseph and ignorauntly hée maketh him a Nazarite notwithstanding hée applyeth this to no other than to the sonne of God which was borne at Bethlehem neyther doth hée make a counterfayte Christ but woulde onely haue him knowen to be such a one as Moyses and the Prophets had foreshewed We do sée therfore that this is the speciall poynt in doctrine namely that by all meanes they which heare vs maye come vnto Christ This place also teacheth vs not disdainfully to reiect that which simple and vnlearned men bring vnto vs concerning Christ though it be not so aptly alleaged if so be they direct vs vnto Christ But least we be drawen away by the false imaginations of men from Christ we haue alwayes this remedie at hande that is to saye to séeke for the pure knoledge of the trueth out of the Lawe and the Prophetes B. And in that that Philip sayde vnto Nathanael VVee haue founde him of whom Moyses the Law and the Prophets did write we may coniecture that Nathanael was studious in the Scriptures and had dilligently searched in them for the comming and kingdome of Christ 46. And Nathanael saide vnto him Can there any good thing come out of Nazareth Philip saith vnto him Come and see Can there any good thing come out of Nazareth R. Nathanael is offended at the basenes of the place according to the manner of fleshe and blood which is alwaies offended at abiect thinges because it alwaies aspireth to high and great thinges but God hideth his excellent workes vnder a base forme and showe that he might be wonderfull in his workes C. This godlye man is at the first offended with the vnaduised and rash talke of Phillip for that which he foolishly thought this man certainly beleeueth beside this by the hatred and contempte of the place he had conceiued a wrong Iudgement In like manner except we take héede diligently we shall not be without the same danger For trulye Satan dayly goeth about to staie vs with the like lettes from comming to christ For he seketh diligently to haue many lies spread abroad which may make vs either hate the Gospell or suspect the same that we may feare to taste thereof There is yet another stumbling blocke which he laith in our waie and that is to make Christ séeme contemptible vnto vs. For we doe see what a great offence to many the basenes of the Crosse is the which appeared as well in Christ the head as also in his members M. Nathanael therefore hauing regard to the wordes of the Prophete whiche foreshewed that Christ shoulde bée borne in Bethleem and not in Nazareth demaundeth whether any good thing can come out of Nazareth Mich. 5 So some in the company of the Pharisées sayde Shall Christ come foorth of Galilee Doeth not the Scripture saye that hée shall come of the séede of Dauid and out of the Citye of Bethlehem Come and see B. Iohn 7 When Philip was not able to resolue this doubt hée biddeth him come and sée M. For hée aunswereth nothing to the demaunde of Nathanael but that hée should goe with him to Christ and sée The which notable counsayle Andrewe also vsed before when he brought his brother Simon to Iesus For these twoo Andrew and Philip had so great experiēce in the force vertue of the Diuine power of Christ that with good and assured trust they desired nothing else but that hée should be heard of men being certified that it woulde come to passe that if any heard him they should haue so great experience of the light of the truth that afterwarde they shoulde féele no doubting in them B. Therefore Nathanael had so great a desire to the trueth that out of hand he followed Philippe to Iesus although it séemed to bée contrarye to the Scriptures whiche Philip had shewed And hereby hée got straight waye the knowledge of the Lorde C. For hée suffered his double errour by this inuitacion of Philippe to bee corrected Euen so by his example let vs shewe our selues tractable and readye to bée taught let vs not also refuse to inquyre and searche séeing Christ is alwayes ready to ease vs of those doubtes that trouble vs. And if at any time our obiections can not bée satisfied let vs not yet condemne that whiche is offered vnto vs and seasse to séeke any farther for the trueth 47. Iesus saw Nathanael comming to him and sayth of him behoulde a right Israelite in whome is no guile M. Nathanael was not of theyr crewe which condemned the Doctrine of the trueth before they heard or knew the same and by obstinate impietie could not abide to heare the same Such were the Scribes and Pharisées of the Iewes and that contrary to the Lawe of God as Nicodemus noteth Doeth our Lawe sayeth he iudge any man before it heare him Iohn 7 and know what he hath done Such are the Iudges and Byshops at this day of the Popish Church which very rashely reiect the Doctrine of the gospell condemne and persecute the same And sayeth of him beholde a right C. In that Christ prayseth Nathanael hée doth it not for his sake but vnder his person he propoundeth a common doctrine For séeing there are many which boast them selues to be faythfull which are nothing lesse it is méete that the true and good be discerned from the false and counterfayt by some note or marke Wée know how greatly the Iewes boasted in their Father Abraham when they boasted of the holinesse of their ofspring notwithstanding scarce one of them among an hundred was founde which was not a Bastard and a Stranger from the fayth of his fathers Therefore Christe to the ende hée might take away the cloake from the Hipocrites hée briefely defineth a true Israelite and doth therewith also take away the offence which afterward should arise vppon the wicked contumacie of that Nation For they which woulde be counted the Children of Abraham and the holye people of God became afterwarde mortall and sworne enimies of the Gospell Least therfore the common impietie almost of all estates should discourage or trouble anye man hée admonisheth before hande and in dewe time that among many which pretende the name of true Israelites few are true in déede R. But
sonne of God And truelye faith ought not to rest in the presence of Christ onlye but to haue also a respect to his power and office For it shall profite litle to knowe who Christ is except we know also howe he will behaue him selfe towarde vs and to what ende he was sent of the Father But séeing the kingdome of Christ is moste large Question Psal 2 Reuela 17 in so much that he is called the King of Kinges and Lorde of Lords why doeth Nathanael cal him onely the King of Israel Surelye he doeth it Aunsvver because his confession is limmitted to the measure of fayth For he had not profited so farre as yet that he knewe him to bee a King set ouer the whole worlde or rather that the Children of Abraham shoulde bée gathered from all places that the whole worlde might be the Israel of the Lorde Let vs now by the example of Nathanael exercise our faith in the hearing of the woorde and let vs confyrme the same by all meanes possible and let it not lye hid but let it burst foorth into the confession of Christ to the glorye of God 50. Iesus aunswered and saide vnto him because I sayd vnto thee I sawe thee vnder the Figge tree thou beleeuest thou shalt see greater thinges then these B. The Lorde Iesus going about to confyrme the Faith of Nathanael and the rest of the Disciples added these wordes C. He doeth not reprehend Nathanael as one to light of credite but rather allowing his fayth promiseth vnto him and to the rest greater argumentes of confirmation By the which woordes hée lifteth vp theyr hope for the beholding and knowing of farther matter As if he shoulde saye If of so small beginninges thou hast receyued fayth I byd thée be of good cheare and hope to sée greater matters in time to come It was but a meane token truely of the diuine power in that Christ sayd here to Nathanael I sawe thee vnder the Figge Tree For wée reade of many suche thinges to bée done by Heliseus as in the storye of Gihesi and Naaman the Sirian 4. King 5 and. 6 Iohn 4 Suche a Myracle was that whiche wée reade of concerning the vnlawfull Husbande of the woman of Samaria These and suche like are but meane and indifferent thinges if they bée compared to those Myracles which followe but such notwithstanding as haue brought great increase of Faith by litle and litle By these woordes also of Christ Because I sayde vnto thee I sawe thee vnder the Figge Tree thou beleeuest We learne that faith commeth by hearing Rom. 10 and hearing by the worde of Christ 51. And hee sayeth vnto him Veryly verylye I say vnto you hereafter shall ye see heauen open and the Angels of GOD ascending and descending vppon the sonne of man A. Touching the opening of the heauens it is already spoken of in the third Chapter of Saint Mathew In that Christ speaketh of the opening of the heauens and of the ascending and descending of the Angels vppon the Sonne of man many referre it to the resurrection of Christ to his ascention and to the sending of the holye Ghost C. But it rather signifieth a certaine continuance whiche shoulde alwayes bée extant in his kingdome It is most certayne that Angelles appeared sometimes vnto the Disciples whiche at this daye are not séene it is certaine also that there was another maner of reuelation of the heauenlye glory when Christ ascended into Heauen than we nowe sée But if we well waye and consyder of the matter wee shall finde that the same which was done then is abiding for euer For the kingdome of Heauen being shut vp against vs at the first Actes 7 Math. 17 Luke 24. was trulye opened againe in Christ Of this matter as well Stephen and thrée other Disciples in the Mounte had a visible sight as also other of the Apostles in the ascention of Christ But all the signes by the whiche the Lorde sheweth him selfe to bée present with vs do pertaine to the opening of Heauen specially where he doth communicate him selfe vnto vs to life The Angelles are sayd to ascende and descende as they are Ministers vnto vs of Gods wyl Therefore by these words the mutuall communication betwéene God and men is noted And we must be thankefull vnto Christ for this benefite because without him ther is rather mortal enmity betwéene the Angels and vs than a familiar care to helpe Therefore they are sayde to ascende and descende vppon him not that they doe onely minister vnto him but because in respect of him and for his honour they holde vp by theyr care the whole bodye of the Church Gene. 28 And there is no doubte but that hée hath some respect vnto the Ladder whiche was shewed to the Patriarke Iacob by a vision For the same which that vision shadowed is truelye declared and shewed in Christ To be shorte the summe of this place is that where as all mankinde was banished from the kingdome of God now the gate of the kingdome of Heauen is opened vnto vs that we maye bée Citizens with the Saintes and fellowes with the Angelles and they being ordained to be kéepers of our sauing health may come downe from theyr blessed rest to helpe our miseryes B. For the seruice of Angelles pertayneth to all those that trust in the Lorde as well as vnto Christ according to that which is written in the Psalme Psal 91. and 34 He hath geuen his Angelles charge ouer thee c. For they are all Ministering spirites sent to serue them which haue theyr inheritaunce in the kingdome of Heauen Heb. 1 M. So that nowe man with God and the earth with heauen are set at peace For so sayeth the Apostle It pleased the Father that in him all fulnesse shoulde dwell And by him to reconcile all thinges to him selfe Collos 1 and to set at peace through the blood of his crosse by him both the thinges in earth and thinges in heauen ⧠The second Chapter 1. And the thirde daye there was a Mariage in Cana of Galilee and the mother of Iesus was there HITHERTO the Euangelist hathe shewed howe and in what order the Reuelation of Christe began to bée manifested by the testimonies of Iohn and who they were which claue vnto him nowe consequentlye hée addeth howe by the light of Myracles he beganne partlye to confirme his Disciples whiche as yet were but weake and partlye to reueale his glorye to Israel C. For this storye doth contayne a declaration of the first Myracle that Christ wrought and for that cause it becommeth vs to bée the more diligent to consider of the same Howbeit as wée shall sée hereafter there are other causes which do commend the same vnto vs. M. Therefore the Euangelist going about to describe the beginning of the Miracles of Christ to the ende he might bring credite vnto the Historye putteth downe vnto vs both the time the place and
ascended what is it else but that he descended first into the lower partes of the earth Hée which descended is euen the same also which ascended aboue all heauens Eph. 4.9 to fulfyll all thinges C. In that hée sayeth hée was first in Heauen it doeth not properlye agrée to his humanitye and yet notwithstanding hée speaketh of the Sonne of man But this is no vnwonted maner of speaking when twoo natures in Christe doo make one person and to attribute that to one which is proper to another 63. It is the Spirite that quickeneth the fleshe profyteth nothing The wordes that I speake vnto you are spyrite and lyfe It is the Spyrite that quickeneth M. This parcell contayneth a declaracion of those thinges at the which the Disciples were offended because they séemed harde C. For Christ teacheth that the Iewes receyued no profite by his Doctrine because the same being spyrituall they were but carnall hearers of the same But because this place hath béene diuersly expounded first of all it is needefull that wée haue the true and proper sence of the wordes whereby wée shal easely vnderstand the purpose of Christ In that hée denyeth the fleshe to profite any thing some doe amisse referre the same to the Iewes which were carnall Neyther doe they well whiche affyrme that the fleshe of Christe doeth profite vs nothing in that it is eaten but in that it is Crucifyed but wée must rather eate the same that it maye profite vs when it is Crucified B. Othersome vnderstande this of the Spyrite which the Apostles should receyue after the resurrection and Ascention of Christ affyrming that they had then the true sence of Christes wordes when that most excellent teacher of the trueth had replenished them with most ample knowledge of Christ But their opinion séemeth far better which thinke that these wordes Aloane or Of it selfe ought to bée ioyned therewith as if Christ should haue sayde The fleshe aloane or of it selfe profiteth nothing the which is agréeable to the matter it selfe C. For Christe hath simplye respecte to the manner of eating Hée doeth not therefore so speake as though there were no profite at all to bee receyued by his fleshe Flesh with out the spirite profiteth not but onelye pronounceth the same to bee vnprofitable if it bée remoued from the fleshe For whereof commeth it that the fleshe hath quickening power but because it is spyrituall Therefore whosoeuer stayeth in the terrestriall nature of the fleshe shall finde nothing in the same but that whiche is dead but they which lyft vp theyr eyes to the power of the Spyrite with the which the fleshe is endued shall féele by by theyr affection and by the experience of Fayth that it is not called quickening in vaine Nowe let vs sée how the fleshe of Christ is meate in déede and yet profiteth nothing Surelye it is meate because wée thereby haue gotten lyfe because in it God is pleased because in it wée haue all the partes of saluation complete it profiteth nothing if so bée we iudge and estéeme the same according to the nature and originall thereof For the seede of Abraham which of it selfe is subiect to death doeth not giue lyfe but it doeth receyue of the spyrite to geue vnto vs. Wherefore it doeth become vs also that wée maye bée truelye fed by the same to bring with vs the spyrituall mouth of Fayth The wordes which J speake vnto you are spirite M. Hée doeth not speake of the externall sounde of these wordes but of the sence and meaning of them and hée declareth that hée spake not carnallye of the carnall eating of his fleshe in the which there is no lyfe but spyrituallye of the power of the quickening Spyrite in the which there is lyfe C. In fewe wordes hée teacheth that his Doctrine is spyrituall for this word Spyrite is put for the Adiectiue spyrituall And that worde is called spyrituall which calleth vs vpwarde that the holye Ghoste being our guyde wee maye seeke Christ by Fayth and not in carnall sence in his heauenlye glorye For wée knowe that nothing of those thinges which are spoken can bée comprehended but by Faith It is also worthy to bée noted that hée ioyneth the Spirite with lyfe Hee calleth his worde lyfe of the effecte but he teacheth that the same shall geue lyfe to none but to him who spyritually receyueth the same for whosoeuer receyueth the same otherwise rather draweth to him selfe death than life To the godly this is a most sweete tytle of the Gospel that they are certifyed that the same is ordained for them to saluation they are notwithstanding herewithall admonished to shewe them selues méete Disciples For the woordes being receyued by fayth profite but without faith profite nothing at all 64. But there are some of you that beleeue not For Iesus knewe from the beginning which they were that beleeued not and who should betraye him But there are some of you M. The Lorde is wont to vpbrayd men with theyr vnbeléefe because there can no greater iniurye bée done to God than for men to doubte of his Fayth and trueth Christ againe blameth these men because they being deuoyde of the Spyrite doe wickedly depraue and corrupt his doctrine and by this meanes turne the same to theyr owne destruction For they might haue otherwise obiected and sayde Thou braggest that thy wordes are able to geue lyfe but wée sée no suche thing Hee sayeth therefore that they are a let vnto them selues For vnbeléefe as it is alwaye proud◠shal neuer reape any fruite in the words of Christ Vnbeleefe contemneth Christ because it doeth contemptuouslye despise them Hée sayeth not There are some of you which vnderstande not but hée sheweth the cause wherfore they vnderstand not There are sayth hée some of you which beléeue not and therefore they vnderstande not because they beléeue not By fayth wée are coupled togeather and by vnderstanding wée are quickened fyrst let vs sticke fast throughe Fayth that there maye bée somewhat to geue lyfe by vnderstanding For hée which stycketh not fast resisteth and hée which resisteth doeth not beléeue For howe shall he bée quickened whiche beléeueth not C. Whereas hée sayth onely some of them are vnbeleeuing when as almost euery one of them had his faulte hée séemeth so to saye to this ende least if there were any which as yet were curable they might thereby bée brought to dispayre M. Hée meant therefore by more gentle admonition to bring them to a better minde and not so to cast them of that euery one of them might bée made carefull to obtayne the gyft of Fayth For Jesus knewe from the beginning Bv. This the Euangelist putteth downe to amplifye the aucthoritye and magistye of Christ C. Least any man shoulde thinke that Christ dyd rashlye iudge of his auditors Many professed them selues to bée of his flocke but their sodaine falling awaye bewrayed theyr hipocrisie But the Euangelist sayeth that theyr vnbeléefe whiche was
in them hée meaneth not that they were simplye murderers but that they were driuen to suche made outrage and outragious madnesse by the hatred of GOD and his truth which is muche more worse For then the murder is not onely committed against men but also against God R. And because the Iewes were carnall they beléeued not the worde of Christ which cannot bée comprehended by humaine reason but by fayth onelye M. Therefore the preaching of the worde of God doth reueale the qualitie of the hearers discerneth the elect from the reprobate Euen as it is sayd hereafter He that is of God heareth Gods word ye therfore heare not because ye are not of God Furthermore the worde of God must be heard not only with our corporall eares but must also be receyued inwardelye into our heartes For although thou heare the worde of God and vnderstande the same except thou followe it and bring it to effect it cannot be truely sayd that it hath place in thée Euen so the worde of Christ hath then truely place in vs when the same hath place in our hearte and worketh in vs his effect that is to saye the worde of fayth to beléeue the wordes of doctrine to vnderstande the wordes of admonition to follow the wordes of consolation to comfort the wordes of pacience to beare and so of the rest Also the worde of God worketh by degrées insomuche that the worde of GOD taketh place in some more than in othersome according to the measure of fayth which God giueth to euerye man Bv. Wée sée also that vnbeléefe is the verye welspring of all wickednesse and there it taketh place where the worde of GOD is excluded 38. I speake that which I haue seene with my Father and ye doe that whiche yee haue seene wyth your Father C. He gathereth an argument of the contraries that they are boath enemies vnto God and the Children of the Deuell which resist his doctrine I saith he bring forth nothing but that which I haue learned of my Father Howe commeth it to passe then that the worde of God doth so greatly offende you but because my Father doeth not fauoure you R. My heauenly Father is true Nowe séeing my father hath wholy expressed hym selfe in me I cannot but speake the truth I haue learned no other thing of my Father of whome I was borne before all worldes and from euerlasting I sayde that I am the light of the worlde and that I came to saue the faithful that I am the Welle and the bread of lyfe these thinges are no lyes for so my Father taught me to speake because I am his naturall Sonne But ye doe that which yée haue seene with your Father His desire is to kil to enuie and to slay the which thinges also yée doe C. Hée sayth that hée speaketh and that they doe because hée executed the office of a teacher and they furiouslye went a boute to extinguishe hys doctrine Some traslate it And doe yee that c. As if Christ shoulde haue sayde Goe to shewe your selues to bee the Children of the Deuill by resisting mée for I speake nothing but out of the mouth of GOD. M. Let vs here learne by euident and certaine noates to put a difference betwéene the Children of God and the Children of the Diuell the which shall bee verye easie if so bee wee well vnder stande the nature of those two Princes The Elect are taught of the Lorde and doe gréedelye imbrace and obserue hys worde which is the truth The Children of the Deuill imbrace lyes and séeke with all their might to extinguish the light of the truth and to kill the preachers of the Gospell The which thing they learne of their father the Deuill Luk. 8.12 who wholly endeuoreth him selfe to pulle the word out of the hearts of men lest in beleeuing they shoulde be saued 39. They aunswered and sayde vnto him Abraham is our father IESVS sayth vnto them If ye were Abrahames children yee woulde doe the works of Abraham They aumswered Bv. They did smell well ynough that the Lorde thought their Father to be the aucthor of wickednesse the diuell himselfe now therefore with subtill questions they goe about to draw out somewhat out of the aunswere of the Lorde which shoulde be against the Patriarke Abraham that thereby they might stir vp the people to destroy Iesus as a calumniator and slaunderer of the holye Patriarke M. Therefore they so frame their aunswere that they doe not so much defende theyr owne estimation as the estimation of Abraham as though the Lord had deminished the same when hée sayde And yee doe that which yee haue seene with your Father As if they shoulde saye Take héede what thou sayest Our Father is Abraham a man most holye and acceptable vnto GOD R. which is an absolute example for vs all to leade our liues Why then doest thou speake euill of him as though hée had taught vs that which were wicked Doest thou thinke that it is lawfull for thée to slaunder all good men at thy pleasure without punishment Wée will not suffer such thinges As wée doe nothing that is euill euen so our Father Abraham hath taught vs nothing that is euell Bv. Wee therefore desyer to knowe of thée whether Abraham did any thing at any time which became not a good a Iust and a holy man to doe C. This altrication doth euidently declare howe proudly they contemned all the reprehensyons of Christe Still they arrogate this vnto them selues that they are the Children of Abraham and not only in that sence that they came of the progeny of Abraham but also that they were a holy people the inheritaunce of God and the children of God But this truste was wholy in the fleshe and carnall quight voyde of true Faith Euenso in lyke manner all ypocrites so soone as they haue gotten some cloake they obstinately resist God as though he could not see into their hartes If ye were Abrahams children M. The inuincible truth wanteth not true and euident argumentes to defend it selfe and to confute the contradiction of the wicked Here Christe conuinceth the vnbeléeuing Iewes to be none of the children of Abraham C And more euedently putteth a difference betwéene the true and the vnlawfull children of Abraham For he taketh from all those whiche are vnlyke to Abraham euen the very name It commeth often times to passe that the Children ar vnlike in manners their Parentes who begat them but Christ speaketh not here of carnall ofspring but only denyeth them to bee counted for the children of Abraham before god which do not retayne by fayth the grace of adoption For seeing the Lorde promised to the séede of Abraham to be their God all the vnbeléeuing which reiected this promise did cut of them selues from the stocke of Abraham The Carnall stocke of Abraham was not altogether vnprofitably and of no moment if so be trueth were Ioyned to the same For Gods election resteth in
the séede of Abraham but yet frée that they might be reckoned the heires of lyfe whome hee sanctifieth with his holy Spirite M. But séeing the Fayth of Abraham is so greatly commended Question that it shoulde be as an example for all other beléeuers to followe why doth Christe rather propounde his workes then his fayth For he sayth not If ye weare the children of Abraham ye would haue the Fayth of Abraham but if ye were the Children of Abraham ye woulde doe the déedes of Abraham I aunswere Because Abrahams fayth was not deade and voyde Aunsvvere but liuely and effectuall the Lord speaketh not of the workes of Abraham which were done without faith but he maketh mencion of the workes of Abraham as of frutes witnesing and declaring his faith because he purposed by manifest Argument to prooue that his aduersaries were degenerate from the pietie of Abraham For if they had had the fayth of Abraham they would haue declared the same by such workes as differeth not from the pietie of Abraham A good trée is knowen by good frute 40. But nowe yee goe aboute to kill mee a man that hath toulde you the truth which I haue heard of God this did not Abraham C. By the effect he declareth that they are not the children of Abraham because they resiste God For what notable thing is commended in Abraham but the obedience of Fayth This therefore is noate of difference so often as wee must put a difference betwéene Straungers and the Sonnes of God For vain titelles howsoeuer the world do estéeme of them are of no estimation with God M. Christ might haue obiected many other workes to the Iewes which they had committed whereby they declared them selues to be degenerate and vnlaufull children For Abraham was liberall but they were couetouse Abraham was sounde and perfect but they were ypocrites Abraham worshipped God aright but they made the howse of the Lordes worshippe a denne of théeues they deuoured widdowes howses which Abraham neuer did Christ I saye might haue obiected some of these thinges but leauing all these thinges he only obiecteth this that they went aboute to kill him For this was such a haynouse dede that no other was comparable vnto the same Wherevpon also in the parable of the vinyarde which was let out vnto the husband man in the latter ende of the same it is sayde that they went about to kill the Sonne which the Father sent vnto them as the heire of the vinyarde Mat. 21.38 Furthermore we are taught by this place that the mynde and purpose to doe any worke is accounted for the worke it selfe yea if thou consyder well the intent to doe any euell thing is worse then the worke it selfe and the intent to doe any good worke is better then the worke it selfe Intent to kil is worse thē slauter it selfe Better is the desyer to doe good to those that are in misery then the almes dede it selfe and the Intent to kill is worse than the murder it selfe The Almes dede maye be so done that it maye displease God concerning the which reade the fyrst of Mathewe A murderouse déede maye be so done that it maye please God as may appeare in the Leuites in Phineis in Iehu and so refused that God maye be displeased for the not dooing of it as wee maye sée in Agag Amalech whome Saule kept aliue Exod. 32 29 Num. 25.7 4. Kin. 10. 1. Kin. 15 8. 3. King 20.42 in Benadab king of Asciria whome Achab sent a way aliue But the desire and intent to doe good cannot displease God euen as the desyer to kill cannot please him A man that hath tould you the truth This oure Sauioure Christe addeth to shewe the wicked Ingratitude of the Iewes and to make it openly knowen that they are the Children of the Deuell because they were such sworne and mortall enemies to true and wholesome doctrine This did not Abraham M. What Did not Abraham kill a man We reade that he slue fower kinges and deliuered his kinsman Lotte out of their handes But the simple mening of Christes wordes is that Abraham was not so cruell as to kill an Innocent man Gen. 14 15 and that he was not so vnthankful as to kill one which instructed him in the truth and so wicked as to kill the Ambassodoure of God as did his posteritie 41 Yee doe the dedes of your father Then sayde they to hym we be not borne of fornication wee haue on father euen God M. We maye behoulde here great moderation in our sauioure Christ As yet he spareth them not by and by openly affirming that the Deuill is their Father the whiche notwithstanding he afterwarde did when they did not onely malapertly saye that they were the sonnes of Abraham but also the children of God Let vs also immitate this modesty that so long as it maye be done with the glory of God we may spare the wicked and to take héede that we do not styrre and mooue them so much as wee maye But rather let vs with méekenesse instruct them yf at any time it may please God to geue vnto them repentaunce and grace to knowe and beeléeue the truth We bee not borne of fornication Bv. These men styll obstinately goe forewarde to mayntaine their nobillitye speciallye when they perceiued by the order of Christes woordes that hée assigned the Deuyll to bée theyr Father Therefore nowe on the contrarye parte they doe not onelye boast themselues to bée the children of Abraham but also the children of God C. Howbeit they accounted it all one thing to be the children of Abraham and the children of GOD. But in this they dyd greatlye erre that they imagined God to bée tyed and bound to the séede of Abraham For thus they reason God chose the séede of Abraham to him selfe therefore séeing wée come of the séede of Abraham we must néedes be the children of God Now we sée how they thought that they receyued holynesse euen from their Mothers wombe because they came of a holye stocke Moreouer they goe about to proue them selues to be the Church of God because they had their originall of the holy Fathers euen as at this daye the continuall succession from the Fathers doeth puffe vp the Papistes and make them too swelling prowd With suche delusions Sathan beguileth them that they might deuide GOD from his worde the Church from the Faith and the kingdom of Heauen from the spirite But if so be the aunswere of Christ were auailable to refell the Iewes it is of no lesse force to conuince them at this daye For Hipocrites wyll alwayes falsefye the name of God but they shall neuer bring to passe but that they shal be accounted lyers of suche as leane to the iudgement of Christ M. We sée here that the wycked aduersaryes of Christ knew well inough that the impietye of false worship was spirituall whoredome and that the same was filthye and to be detested of the
be encouraged reuerently to worship Christ by these voyces sounding from heauen Psal 2.12 Psal 96.8 Phil. 2.10 Math. 17.5 Gen. 49.10 Kisse the sonne Let all the Angelles worship him Let euery knee bow to him Heare him The people shall be gaehered vnto him 55. And yet ye haue not knowne him but I know him and if I say I know him not I shall be a lyer lyke vnto you but I know him and kepe him saying M. Because he knew that his aduersaries boasted and bragged of the knoweledge of God whenas notwithstanding they were voyde of the same C. Hée wresteth from them the false pretence of the name of God Bv. As if he shoulde saye As by false Religion ye worship God so ye falsly chalenge to your selues the knowledge of him He is spirituall but ye sauoure nothing but that whiche is carnall C. By this place we learne what is the lawfull profession of faith namely that which procéedeth from true knoweledge and wherof commeth that knowledge but of the word Therefore whosoeuer bosteth of the name of God without the worde of God they doe nothing else but lye But I knowe him Christ opposeth or setteth the truste of his conscience against the peruerse péeuishnesse of his aduersaries And thus ought all the seruauntes of God to bee minded and to houlde them selues contented with this that they haue God on their syde yea though the whoale world ryse vp against them Thus Inuincible stoode all the Prophetes and Apostles a gainste the Terrible assaultes of the worlde But where the perfecte knowledge of God is wanting nothing maye staye and vphoulde vs. And if I saye J knowe him not Bv. As if he shoulde say I am constrayned to speake these things with so great an oath C For the necessitie of my office forceth mée to speake because silence is a false betraying of the trueth A notable place by which we are taught that God doeth reueale hym selfe vnto vs to this ende that wée might professe the fayth of the harte with the mouth so often as néede requireth And this ought not a litle to terrifie vs that they which dissemble to please men and doe eyther deny Gods trueth or doe counterfeyte the same with wicked deuises are not lightly reprehended but are sent to the Children of the Deuell 56 Youre Father Abraham was glad to see my daye and sawe it and reioyced C. Nowe He maketh aunswere to that which they had obiected concerning Abraham and he graunteth to them in worde only that which before he had denyed namely that Abraham was theyr Father shewing that Abraham was saued by fayth Bv As If he shoulde saye Ye thinke that your Father Abraham is dead And I séeme vnto you to speake that which is wicked in affirming that they which kéepe my worde shall liue for euer and neuer dye but I saye truely that Abraham lyueth and that all his lyfe tyme he desireth nothing more then to se my kingdome florishe he desyered me béeing absent and ye despise me beeing present C. That which Christ speaketh heare of Abraham aloane belongeth to al the Saintes But yet this Doctrine hath more wayght and force in the Person of Abraham because he is the Father of the whoale Church This worde Daye in this place signifieth the time of Chistes kingdome from the which Christ hauing taken vpon him our fleshe appeared vnto the worlde to fulfill the office of a redéemer Some will haue it to signifie eternitie and othersome the Crosse of Christ And this place nothing disagréeeth with that where it is sayde Many Kings and prophetes desiered to see those daies which ye see and haue not seene them because Luk. 10.24 séeing faith in the behoulding of Christ hath his degréese it came to passe that the oulde Prophetes behoulde Christ a farre of euen as he was promised vnto them yet notwithstanding he might not bée seene present as hée reuealed hymselfe familiarly to men when he descended from heauen Let all the godly learne heare by the example of Abraham to staye them selues vppon Christ aloane and alwayes to haue respect vnto him that they maye haue continuall occasion of reioysing with a godly Father 57. Then sayde the Iewes thou art not yet fiftie yeres oulde and haste thou seene Abraham M. The promises of God séeme foolishe to humayne reason The Iewes againe according to their wonted mallice make no aunswere to those thinges which concerning them selues but are so geuen to cauill that they take hould only of those thinges out of the wordes of Christ which might haue any shewe to serue their tourne to cauill C. They go aboute to confute the saying of Christ by an Impossibilitie because hee made him selfe equal in age to Abraham which was dead many yeres before and he him selfe not yet fiftie yeres of age For although Christ was not as yet fowre and thirtie yeres oulde yet notwithstanding they graunt vnto him mo yeres lest they might séeme to deale with him to exactly and precisely As yf they shoulde saye Thou verely canst not make thy selfe so oulde that thou canste Boaste thy selfe to be fiftie Bv. Behould therefore thy great impudencie in lying séeing all men knowe howe that Abraham dyed many yeres agoe 58. Iesus sayde vnto them verely verely I saye vnto you before Abraham was I am M. That which the Iewes did falsely discredite as vnreasonable and as a monsterouse lye Christ himselfe constantly mayntayneth C. And because the vnbéeleuing and Carnall Iudged after the aspect and apperaunce only Hée putteth them here in mynde that he hath somewhat greater and higher than humayne shewe and reason the whiche being hidden from the vnderstanding of the fleshe is beheld with the eyes of Faith only Therefore by these wordes Christ exempteth hym selfe from the common sorte of men and chalengeth to him selfe a deuine and heauenly power the sence and féeling whereof hath béene shedde forth vppon all ages euen from the béeginning of the worlde Also this place agréeeth with that saying of the Apostle Christ yesterdaye to daye and for euer Heb. 13.8 For he was knowen to be a mediatoure from the beginning in whome God the father should be pleased In that notwithstanding the grace of the mediator hath béene shewed forth in all ages this dependeth vpon his eternall diuinitie So that this saying of Christ containing a notable commendation of the deuine essence CHR. And the verbe of the present tence or time maketh it of the more wayght For it signifieth that the same state was equall alike from the beginning to the ende B Therfore that which hée saieth here signifieth the same Iohn 1.1 that this place doth In the beginning was the word 59. Then tooke they vp stoanes to cast at him but Iesus hyd him selfe and went out of the Tempell M. They perceiued that the Lorde spake that of him selfe which as it was not humayne so it sette forth the glory of his diuinity And therefore to make him to
tyranny towards another mans flocke M. Christ vseth the present tence to declare that he is readye to suffer death for his sheepe 16. Other sheepe I haue also whiche are not of this foulde them also must I bring and they shall heare my voyce and there shal be one sheepefould and one sheephearde Other Sheepe I haue C. There is no doubte but that in speaking these wordes he had respeect vnto the Gentiles Bv. minding to shew that the Gentiles also pertayned to the congregation of Gods people But wherefore then and howe doeth he call them other shéepe Which are not of this foulde Of what fould I pray you were they not were they not of the Shéepfoulde of Christ No verilye but of the shéepfoulde of the Iewishe Sinagogue C. For he calleth the gathering togeather of the olde people a Shéepfould by which collection they being taken from among other Nations of the worlde grewe to one bodye and the people of God For God dyd so seuere the Iewes to him selfe from among other people that by Rites and Ceremonyes he dyd as it were hedge and fence them in least they should bée mixed with the vnbeléeuing howbeit the doore of the foulde was the frée couenaunt of God concerning euerlasting lyfe established in Christ Therefore he calleth them other shéepe which had not the same marke but were of another kinde The summe is this that the Pastorall office of Christ is not shut vp in a corner of Iewrye but is extended to the whole worlde Bv. For the shéepe of Christ are not onely in Iewrye and in Galilee but in all places of the worlde For as there are many wolues within the Church so without there are many shéepe C. For the vnbeléeuing in them selues can be thought nothing lesse then shéepe Wherefore this doeth appertaine to the secréete election of the Father because we are shéepe already vnto God before we feele him to be our sheapheard euen as in another place we are sayde to be enemies vnto God at such tyme as he loued vs. For the which cause also Paule saith that God rather knewe vs than we him Gala. 5.10 M. They therefore which at the first were farre from God are made neighboures and Cittezens of the Saintes and of the houshoulde of GOD by Faith Them also must J bring C. Hée geueth vs here to vnderstand that Gods election is sure insomuche that nothing can perishe whiche hée woulde should bée saued For the secreete counsaile and purpose of GOD by which menne are ordained to lyfe is in due time made manifest by calling and this calling also is effectuall when GOD by his spirite regenerateth to him selfe those to bée his children which at the first were borne of fleshe and blood M. Furthermore Christ challengeth this bringing or leading of the shéepe to him selfe when as notwithstanding hée doeth the same by the Ministerye of the worde and by working of the holy ghost Wherevppon Paule also calleth the Apostles Ministers Ioynt-workers or fellowelabourers of God i. Cor. 3.9 Christ therefore bringeth his shéepe by the ministerye of the worde and by the operation of the holye ghoste by which hée inspireth openeth illuminateth regenerateth and gouerneth the heartes of the elect Question C. Notwithstanding here it maye bée demaunded howe the Gentiles were brought that they might be infolded with the Iewes For it was not méete that the Iewes shoulde reiect and forsake the couenaunt which GOD had made with their Fathers that they might become Christes Disciples againe it was not méete that the Gentiles shoulde bée vnder the yoake of the Lawe that being ingraffed into Christ they might be associate with the Iewes Here we must learne the distinction betwéene the substaunce of the couenaunt and external accessions Aunsvvere or commings to For the Gentiles coulde not otherwise come to the Faith in Christ than by imbracing that euerlasting couenaunt in the which was founded the saluation of the worlde Thus were these prophesies fulfilled Esai 19.18 In that daye shall fiue Citties in the lande of Egipte speake the language of Canaan And againe In those dayes shall tenne menne take houlde out of all languages of the Nations Zach. 8.23 euen take houlde of the skirte of him that is a Iewe and saye wee wyll goe with you Also it is sayde that they shall come from farre and ascende into mount Sion Therefore was Abraham called the Father of many Nations Math. 8. xi because there shoulde come from the East and from the West and rest with him in the kingdome of God And thus wée are ioyned to the Iewes in the vnitye of Faith as touching the substaunce but the Ceremonies are abolished least they should let him from reaching forth his hand vnto vs. And they shall heare my voyce Bv. That is to saye They shall receyue the doctrine of the Gospell For because they are of God therefore they knowe the voice of God M. Therefore as it is the office of Christ to leade and gouerne vs so also it is our duties to obaye him The shéepe by nature heare the voyce of the sheaphearde and the elect haue the same propertye not by the benefite of their first Natiuitye but by the gift of God For he which before wée were borne chose vs to life the same also endued our mindes with this that when the howre of our calling commeth wee should heare our heauenly Sheaphearde calling vs and should follow his voyce Thus it is written And they beleeued Actes i3 i4 so many as were foreordained to lyfe Notwithstanding we must take héede least we iudge any man rashly as though he should not appertaine to the number of the elect which doth not come without delaye being called to the kingdome of God For the Apostle Paul dyd strayte waye beléeue and obeye the Gospell Gala. i xlij It is most certaine that they are Gods elect and chosen which heare the voyce of this Sheapheard but it is not by and by so certaine that they are Reprobates which do not forth with heare but make delaye for a tyme. And there shal be one sheapfoulde Bv. When the Gentiles haue receyued the Euangelicall Faith they shal be associate and ioyned to the faithfull people of the Iewes and so of them bothe there shal be one foulde that is of the Iewes and Gentiles there shal be one Church One God sayeth Paul one Fayth Ephe. 4.4 and one Baptisme Therfore we must bée one euen as we are called into one hope Vnitye of the Church M. Hereby we sée whereof the vnity of the Churche of Christ consisteth of the which the Papistes bable and prate so muche at this daye They place the vnitye of the Churche in the Catholike obedience of the Bishop of Rome as though this were the true vnitye of the members of Christ to be vnder the Bishoppe of Rome as vnder the vniuersall heade and to vse these Rites in the Churche which were brought in by