Gospell not to liue at their owne pleasure but that their light might shine before men not to be Princes of this worlde but to beare the crosse wyth Christ Who came not to be ministred vnto Mat. 20.28 but to minister him selfe and to giue his life a redemption for many M. Wherfore let the Bishoppes of Rome marke well and sée how they defend their Lordship which they haue in the Churche vnder the pretence of Christ 19. And for theyr sakes sanctifie I my selfe that they also mighte be sanctified through the truthe R. To sanctifie is to ceparate to diuine vses C. Therefore in these words he doth more playnly explicate from whence that sanctificatioÌ„ doth come which is wrought in vs by the doctrine of the Gospell namely bicause he hath consecrated him selfe to the Father that his holinesse mighte appertayne vnto vs. For as the blessinge is extended from the firste fruites to the whole increace euen so the spirite â—f God doth sprinkle vs with the holinesse of Christe and maketâ— vs partakers of the same and that not onely by imputation for by this meanes he is sayde to be made vnto vs righteousnesse but he is also saide to be made vnto vs sanctificaon .1 Cor. 1.30 bicause after a sorte he offereth vs to the Father that by his spirite we may be renued into true holynesse And althoughe this sanctification perteineth to the whole lyfe of Christe yet notwithstanding it is specially to bée seene in the sacrifice of hys death bicause then he appeared to be a true Priest whiche consecrated the Temple the Altar all the Vessels Exod. 29.1 and the people by the power of his spirite A. Euen as before tyme in the Lawe it was shadowed R. Christe therefore sanctifieth him selfe That is he is made the instrument of God the Father by whiche he is glorified he offereth and sacrificeth him selfe that we also may be made the instrumentes and true sacrifices of hys diuine glory Sanctification M. For Christe hath not so sanctified hym selfe for vs that we may abide prophane and farre separate from the communion of his spirite and sanctification but although we be saued by hys onely holynesse yet notwithstanding we are sanctified also by the participation of his spirite They which are voyde of the same promise vnto them selues in vayne the fellowship of Christ Wherevpon the Apostle sayth Rom. 6.4 VVe are buried vvith him by Baptisme into his deathe that lykevvyse as Christe vvas raysed vp from the dead by the glory of the Father euen so vve also shoulde vvalke in nevvnesse of lyfe And in another place he sayth Roma 12.1 Offer vp your bodies a quicke sacrifice holy and acceptable vnto God vvhiche is your reasonable seruice This therfore is the sence meaning I sanctifie my self that is I dye for them that they by my death may be filled with the spirite of sanctification and may be made the holy vessels of God by the reuealed spirite of the Gospell M. This the Apostle comprehendeth in these wordes Hebr. 10.10 In the vvhiche will we are made holy euen by the offering of the body of Iesus Christe once for all In the truthe The worde of God is the truth euen as Christ sayd before Therefore the sanctification of the ministers of Christe and of the faythfull Acts. 15.9 Fayth maketh al thinges cleane consisteth in the truthe of Gods worde vppon the whiche fayth is grounded by whiche God purifieth the hartes Without this all things are prophane and vncleane 20. Neuerthelesse I pray not for them alone but for theÌ„ also which shall beleue on me through their preaching R. Thirdly Christe prayeth for all the faythfull whiche should be to the ende of the world This verily bringeth great consolation For if so be through the doctrine of the Gospell we beléeue in Christ there is no cause why we should doubt but that with the Apostles we are vnder Gods protection so that none of vs can perishe This praier of Christ is a quiet hauen into the whiche whosoeuer entereth he is safe from all perill of shipwracke for his wordes are of as great force as if he had solemly sworne that he is carefull for our saluation R. And firste of all this place confirmeth the authoritie of the Apostles agaynst those which very contemptuously extinuate and disprayse the preaching of the Gospell by the Apostles Prou. 20.9 for that they were men also subiect vnto errours And it is true that they were men in lyfe and in workes for who can say my harte is cleane but they preached the doctrine of the Gospel not by humaine but by the diuine ministerie Wherevppon Christe also prayeth for those which shoulde beleeue through their preaching Furthermore let our consciences be confyrmed agaynst the worlde and agaynst all the afflictions of the worlde For so soone as Christe prayed the Father hearde and the father hearing what remayneth but hys grace and readie affection towarde vs C. Let this also suffice vs whiche knowe that our fayth is founded vppon the Gospell preached by the Apoples though the worlde condemne vs a thousande tymes namely that Christe acknowledgeth vs for his speciall charge and coÌ„mendeth vs to his father Ioh. 11.41 of whom he can not choose but be heard C. When he addeth Throgh their preching He very well expresseth the forre and nature of fayth M. Euen as the Apostle Paule also Rom. 10 17 when he sayth that fayth coÌ„meth by hearing And the worde of the Apostles is nothing else but the Gospell which they were commaunded to preach in the worlde Mar. 16.15 C. Wo then vnto the Papistes whose fayth is so farre from thys rule that they are not ashamed most blasphemously to say that the scriptures are like vnto a Shipmans hose and to a nose of waxe and that therefore the tradition of the Churche shall be their direction and rule of fayth But let vs be assured that the same fayth onely is approued of the sonne of God our Iudge alone whiche is conceyued by the doctrine of the Apostles For there shall no certayne testimonie any where else bee founde than in their writinges We muste also note what fayth the word of the Apostles doth bring foorth This Christ declareth when he sayth Which beleeue in me Let nowe the Iewes Turkes and Romishe rable glory of their fayth but it maketh no matter what euery one beleeueth and in whome he beleeueth Euery doctrine hath his fayth but the Apostolicall doctrine begetteth onely the faith in Christ And this faith alone is partaker of this prayer of Christ of the promises concerning euerlasting life 21. That they all maye be one as thou father arte in me and I in thee and that they also may bee one in vs That the world may beleue that thou hast sent me R. That which Christ prayed for his Apostles he nowe also prayeth for all the faythfull that they might be of one fayth
what I write vnto you i. Cor. i4 37 that they are the commaundementes of the Lorde but if any man bee ignoraunt let him be ignoraunt He-which wanteth fayth seeketh not the will of God but his owne wyll neyther truely vnderstandeth he anye thing of matters holy and deuine C. No other thing than doth keepe vs backe from a true and sincere iudgement but our owne indocillitye and stubbornenesse and we suffer the iust punishment of our hipocrisie so often as Sathan doth deceiue vs who daylye lyeth in wayght to beguile vs and layeth trappes and snares to entangle vs. So Moyses teacheth vs that when false Prophetes doe arise we are tempted and proued of the Lorde Deut. 13.3 For they shall neuer be deceyued which are of a sincere and vpright heart R. For hée which truelye abydeth God shall easilye vnderstande and knowe whether the doctrine whiche is taught be of God or procéeded from some vaine imagination of Phantasie Hereby it appeareth how foolish they are at this daye which feare the perill of erring so much that they refuse vtterlye to reade the holy scriptures by which feare they hinder themselues from all learning and knowledge Math. 7.7 for it is not sayde in vaine knocke and it shall be opened vnto you But let vs not doubte but that if wée giue our selues wholye to the obedience of God hée will giue vnto the spirite of discretion which shall be euer our guide and directour 18. He that speaketh of himselfe speaketh his owne prayse but he that seketh his praise that sent him the same is true and no vnrighteousnesse is in him M. Hée addeth a sertaine argument wherby it is manifest whether hée spake of God or of himselfe C. For hée putteth to his doctrine another noate wherby it maye be knowne whether it be of God or of man For whatsoeuer setteth foorth the glorye of God is holye and deuine but whatsoeuer serueth to the ambition of men and in extolling them obscureth the glorye of GOD doth not onely deserue no credite but also ought seuerelye to be reiected R. Now if so be wée examine the doctrine of Christ by this rule I praye you what did Christ séeke for in his doctrine did hée not séeke the saluation of men and the glorye of God his Father he sought not his owne fame or the prayse of the people Ioh. 6.15 If so be hée had sought these thinges hée woulde not haue fled into the desarte when the Iewes woulde haue taken him and made him a King Neyther woulde hée willinglye haue offered himselfe to the Crosse but woulde haue forsaken the same The doctrine of the Pope concerning the supremacie of the seate of Rome and concerning the superiority aboue all the kinges of the earth séeketh hys owne prayse it is not therefore of God It shall be lawful also by this rule to iudge of the sondrye contentations and interpretations of the holy Scriptures concerning merites and the rewarde of workes concerning fréewill and suche lyke For that doctrine which most séeketh the glorye of God and deminisheth humaine strength is to be preferred and receyued before any other And we shall more glorifie God if so be we acknowledge him not to be couetouse and a sertayne nigardly sparer whiche geueth nothing withoute price and rewarde but a certaine liberall dispencer which giueth and bestoweth all his graces and benifites fréelye and we shall more gloryfie God if wée confesse oure power and strength to be nothing as in déede they are not but onely God to bée the worker boath of the will and also of the worke in vs. Phil. 2.13 Saint Paule also commaundeth that prophecie that is to saye Rom. i2 6 the interpretacion of the scripture shoulde proceede from the analogy or proportion of faith Therefore if thou bring diuers interpretations of Scripture to the rule of fayth it shall be an easie matter to discerne betwéene them C. Hereby also wée are taught that no man can faythfullye discharge the office of a Teacher in the Church but he which béeing voyde of Ambition seeketh only to aduaunce the glory of God R. Lastly the ende of them is to bée considered which despising the glory of God seeke their owne prayse fleshe beginneth at glory and endeth in contempte but Criste beginneth with Chrosse and shame and maketh an ende with greate glory and honoure And no vnrighteousnesse is in him M. The Lorde speaketh not here of euerye kinde of vnrighteousnesse for no man setting Christe aside is perfectlye righteous but hée speaketh here of sedusing vnrighteousnesse and deceyte meaning him to be vniust whiche intrudeth himselfe into the office of teaching to deceyue and to séeke his owne glorye M. Hée sayth not And no vnrighteousnesse shall be ascribed vnto him but And there is no vnrighteousnes in him For the wicked and vngodly attributed to Christ himselfe errour and vnrighteousnesse although hée sought nothing but the glorye of GOD his Father by whome hée was sent but there was no vnrighteousnesse in him 19. Did not Moses giue you a lawe and yet none of you keepeth the lawe why go ye aboute to kill mee They which haue well considered of the Euaungelicall histories knowe that the same doe contayne sertaine mixed matters the which the Euaungelistes thought sufficient so to ioyne togither that of those fewe wordes and actes which they haue written Christ might be knowne neyther were they curious to make mention in order of all thinges whiche the Lorde boath did and spake Herevppon thou mayst sée that an apt and feete beginning wanteth often tymes in their writinges an ende Euenso in this place the Euangeliste doth not shewe by a continuall order the wordes whiche our Sauioure spake but only taketh oute the principall poyntes of matters whiche appertayne to the sum of the whoale The Scribes and high Priestes were inflamed with hatered against hym because he had healed the man sicke of the paulsey the whiche they professed they did of the zeale and loue whiche they bare vnto the lawe To refell this their hypocrisie he bringeth nowe an argument not of the matter but of the personne For because they all licenciously liued still in their sinnes as if they had neuer knowen or hearde the Lawe of God here thereby gathereth that they were touchid with no zeale or loue of Gods Lawe But this defence was not sufficient to prooue his cause For admit that they vse a false pretence to couer their hatred yet notwithstanding it doth not follow that Christ did well if he committed any thing contrary to the prescripte Lawe For we cannot excuse oure owne falts by excusing other men But Christ here Ioyneth two members together With the firste he striketh the consiences of his enemies and when they proudly boasted them selues to bée the Patrones and defenders of the lawe he plucked from their faces this visor and hipocriticall shewe For he casteth in their téethe their sufferaunce in permitting the Lawe to be broken
God some saide that they were full of newe Wine Actes 2.7 because they vnderstoode not the power of the holy Ghoste Wherefore wee beeing warned by these examples let vs learne to geue vnto god more reuerence then commonlye we do in considering his workes R. Here therfore appeareth the contempt which we reade of in other places Is not this the Carpentors Sonne is not his mother called Mary Mat. 13.56 and his brethren Iames and Ioses and Simon and Iudas Euenso in this place they saye Mar. 6.3 howe can this fellowes doctrine be receiued as holy when he hath receiued no degrée of scoole He is not oure Rabby he is not our mayster how then shoulde his doctrine be worthie of credite M. Here wee are admonished that the doctrine of Christ was not dispenced with humane knowledge but with diuine power B. But he whiche neclecteth learning when he maye attaine to the same by meanes is vnthankful slouthfull And he which in prouiding ministers to teach the Church preferreth rudenesse before learning contemneth the gift of God and is not mooued with that spirite with the which Paule was mooued when he woulde haue the mistery of the Gospell to be committed to men méete to teache Tit. 1.9 and with the whiche Aquila and Priscilla were mooued when they taught Apollo béeing an elloquent man and mightie in the Scriptures that hée might be more méete to teache Act. 18.24 To this effecte also pertayneth that admonition whiche saint Paule geueth to Timothy 2. Tim 3.14 For this is agréeable to mans nature that one man should teache another As therefore no man will thus reason Moyses Elias and Christe liued for a tyme contrary to the condition of mans nature without meate therefore wée must refuse bodely foode and agayne the Israelites in the wildernesse were fed from heauen withoute tilladge and the benefite of mens labour therefore wée muste vse no laboure nor till the earth euenso verily by this example of Christ no man will infer that the stoody of holy learning is to be despised and that wée lyuing Idelly ought to looke to be taught by miracle 16. Iesus aunswered them and sayde my doctrine is not mine but his that sent me R. The Iewes doe extenuate and dispraise the authority of Christes doctrine bycause of his humility wherfore Christe challengeth the same from the authority of his father whiche sent hym brefely remoouing such wicked suspition and shewing howe he came by his learning and that his doctrine proceded neither from man nor from the Deuel but from God the father whose wisdom worde and Sonne he was My doctrine sayth he is not mine that is of man but of God who hath sent me of whose nature and substaunce I am Wherevppon it is no marueile if so be I am taught and learned with oute mans erudition If then ye desyer to heare God heare me for I am the voyce the speache the worde and the doctrine of God the Father C. In that he denieth the doctrine of his Father to be his he hath respecte vnto the capascitie of his hearers who thought hym to be no better then a man Therefore by concession he requireth to be accounted so much differing from the Father as bringing notwitstanding nothing but that which the Father hath commanded him R. Wherefore thou haste no occasion here to expounde this place of the humane nature of Christe by which he teacheth other matter then deuine thinges For his doctrine doth differ nothing from the doctrine of his father but most symply in these words he doeth declare that he doeth not bring any forged or counterfeit matter but that which is deuine committed in charge to him by the Father C. The summe is this that séeing he teacheth in the Fathers name his doctrine is not of man nor procéeding from man so that the contemners thereof can not escape vnponished Bv. By this place we are taught what doctrine the ministers of the worde ought to bring not humayne but that which is diuine not taken from men but fetcht out of the word of God For they are the messengers and Legates of the moste high God and of the Sonne of God Christ Iesus C. But that which the Iewes accounted For an offence Christ teacheth rather to be a Ladder which should carry them vpwarde to behoulde the glory of God As yf he shoulde saye when ye see a teacher not trayned vp in the Schoole of men knowe ye that he is instructed from aboue For therefore the Father of heauen would haue his Sonne rather to procéede out of the Handicraftes Shop than out of the scooles of the Scribes to the ende the originall of the Gospell might more manifestly appeare lest any man shoulde thinke the same to be framed in earth or shoulde faine some mortall man to be the author of the same So Christe also chose vnto hym rude and ignoraunt Apostles and suffered them for the space of thrée yeres to be in grosse Ignoraunce that he might bring them forth in a moment learned men and as it were Aungels come from heauen Neuerthelesse Christ sheweth from whence we must séeke the authority of spiritual doctrine namely from God aloane 17. If any man will doe his will he shall knowe of the doctrin whether it be of God or whether I speake of my selfe Bv. This séemeth to be a very conuenient aunswere to an obiection that might be secretly made For the Iewes might haue obiected thou verely sayest that thy doctrine is deuine and come from heauen but howe wilt thou proue it we denying the same R. Wée heare thee speak but whether thou speak the trueth or noe that we knowe not C. What doest thou bragge vnto vs of the worde of God from whome we doe not know whether thou art come or no Why doest thou tel vs that thou teachest nothing without his commaundement the which he will not graunt thée Christ therfore here sayth that true Iudgement commeth from the feare and reuerence of God and that therefore yf their myndes were endued with the feare of God they shoulde easily knowe whether it were true or no whiche he preached By which also he ouerthwartly nippeth them For howe came it to passe that they could not vnderstande but only because they were without the principall poynt of the true vnderstanding that is to saye pietie and desire to obay God Bv. This therefore shall be a rule to iudge of doctrine A rule to iudge of doctrine by first wée must reiect all our affections then we must beléeue the worde of God for fayth is true obedience R. and last of all we must frame our selues to the obedince of Gods word The which if wee doe we shall easily iudge what is true what is false which is true religion and which not Illumination commeth by faith For God doth illuminate our vnderstanding through fayth Wherevpon the Apostle Paule sayde if anye man seeme to bee spirituall let him knowe
beléeue and are gathered into the shepefoulde of Christe 48. Doth any of the Rulers or Phariseis beleeue on him The Phariseis doe so blame their Ministers and souldyers that notwithstanding they maye haue them still at their commaundement For by these wordes they signifie that it is an absurd thing that they should not stand though the common multitude did fall But let vs sée what argument they haue to bere vp them selues why the should so proudly contemne Christ He hath saye they the common and rude sort of people on his syde but as for the chéefe Rulers and Magistrates they are agaynste hym They name the phariseis for that they excelled others in knoweledge and in holynesse so that they were counted the Princes of Princes M. But firste of all they testifie against them selues that they beléeue not in the Sonne of God when as they shoulde haue béen the first of all other whiche should haue imbraced Gods truth Thus these miserable men glory and boaste in that in the which they ought rather to be sorrowfull C. For although this obiection which they make vnto the souldyers séeme to haue some coller seeing the rulers and Gouernours of the Church ought to haue their authority as the Lawe commaundeth in this notwithstanding these men offended Deut. 17.8 because they arrogating to them selues the cheefest authority would not be subiect to God God in déede committed Iudgement to the high Priest but yet he would not haue him to pronounce the same withoute his Lawe What authoritye soeuer therefore Pastoures haue it dependeth vppon the worde of God that euery man from the highest to the lowest maye abide in his calling and God only maye haue the prayse It cōmeth often times to passe that the wicked beare Rule in the Church wherfore we muste take héede that wee attribute nothing vnto men when they depart from the worde of God We sée that all the Prophetes almoste were thus molested and troubled for to ouerthrow their doctrine these greate titels of high Pristes of Princes and of the Church was obiected vnto them The Papistes vsing the same weapons at this day are no lesse outragious than were the aduersaries of Christ and of the Prophetes in oulde time This is horrible and fearfull blyndnesse that a mortall man dare presume to sette himselfe againste God But to suche madnesse hath Sathan brought them that esteeme more their owne Ambition than they doe the truth of God Neuerthelesse it is oure parte to geue that reuerence to the word of God which maye obscure and extinguishe the glory of the world and maye driue awaye the vayne smoake of the same For it should goe euell with vs yf so be our saluation shoulde depende vppon the will and plesure of Princes and to vnstable shoulde that Fayth be which should eyther stand of fall at their becke M Here also we sée howe harde a matter it is for them to beléeue the Gospell of Christe which haue rule and gouernment in the Church of God and are famouse by the meanes of doctrine Wherefore that whiche these men bringe against the doctrine of Christ doth greatly make for the same For the same is more to be approued because suche come not to the same rather than if they did imbrace it And this is manifeste that it serueth not worldly glory and estimation but the glory of God otherwise this kinde of men would haue béene the firste that shoulde haue imbraced the same For it is verye incom Therefore we must haue respecte not vnto men but vnto god who can deceiue no man 49. But this common people which know not the Lawe are cursed C. The fyrste parte was Pride because they bearing them selues bould vp on the titell of the Priesthoode woulde haue all men to be subiect vnto them The seconde is contempt or disdaine for that they despise the reste as of noe price euen as they are alwayes contumeliouse to others which haue to much lyking of them selues and alwayes the contempt of oure brethren followeth the ouermuch loue of our selues Which knowe not the Lawe M. But if thou consider well the common people came nerer the true knowledge of the Lawe than did these rulers and Phariseis If thou haue respect vnto their life no doubt it was more conformable to the Rule of the Lawe If thou haue respecte to theyr fayth thou shalt fynde that they were more obedient to the Lawe of God then the other were For it is the principall poynt of the Lawe to knowe synne and to imbrace the grace of God propounded and offered in Christe Furthermore if so be this people were Ignoraunt of the Lawe whose falt was it Was not the falte in the Rulers and Phariseis For it was their partes to instruct and feede the people of God with the word of God and of the prophetes but when Christe their chéefe and moste excelent teacher came he founde them as they them selues confesse ignoraunt of the lawe of God Therefore they bring this testimonye concerning the ignoraunce of the people against themselues So also let vs answere those which at this day saye ignoraunce in the people is thorow the Priestes negligence The rude and vnlearned multitude followeth this newe doctrine by which ignoraunt men are seduced If so be the people of Christ be rude vnlearned and ignoraunt of the holye Scriptures and is therefore seduced why haue not you that be Maysters and teachers of the Churches better instructed and taught them Why haue you taken from them so many yeres the reading of the Scriptures and doe also at this daye depriue them of the same by fire and sworde C. There is also another cause why they pronounce the people to bée accursed They pretende the ignoraunce of the Lawe but there was another cause namely for that they thought there was no hollinesse but in their owne order Euen as at this daye the popish shaueling Priestes boasting themselues aloane to be of the Churche do contemne the laye people as they call them euen as if they were prophane But GOD to beate downe thys madnesse and pryde doth preferre the humble contemned before those that are so highly exalted And wée must noate here that they boast of the knowledge of the Lawe by which they did not instruct men in godlinesse and in the feare of God but of that knowledge by which they onelye were counted méete interpretors of the Lawe Knowledg Gods lawe doth sane tifie vs. and to aunswere doubtes and obiections It is verye true that they are accursed whiche are not taught and instructed in the Lawe of God Psal 19.9 the knowledge whereof doth truely sanctifie vs but this knowledge is not restrayned to a fewe that they being puffed vp with a wicked trust and confidence might deuide themselues from other men but it doth generallye belong to all the Children of God that from the leaste to the greatest all maye be vnder the obedience of fayth 51. Nicodemus sayth vnto
méete Christe that shée might secretly entertaine him because hée had but lately escaped out of perill and the fury of his enemies was scarsly appeased which beeing a litle mittigated by his departure into Galile by the hearing of hys retourne againe might haue more violently burst forth But Mary sate still in the house M Mary knewe not of the comming of Christ the which yf she had no doubt shée woulde haue gone forth with her sister to méete him 21. Then sayd Martha vnto Iesus Lorde yf thou hadest beene here my brother had not dyed M. It besemeth him which receiueth and entertaineth a ghest to vse frendlye words in saluting and welcomming that so he maye declare his good wil and frenly hart So Martha here speaketh vnto the Lorde and she beginneth with a complaynt howebeit by this meanes shée doeth modestly declare her mind As yf she should saye Thou Lorde by thy presence couldest haue deliuered my brother from death yea thou canst do it yet because God wil deny thée nothing And speaking thus shée doeth rather followe her affection then kepe her vnder the rule of fayth For these wordes partely procéeded from Faith but the affections of the mind were mixt therewith which caried her yond her bonds For in that she perswaded her selfe that her brother should not haue dyed yf so be Christe had bene present where learneth shée so to beleeue verely it was not conceiued of any promis of Christ It followeth therfore that she rather fulfilled hir owne desiers than obaied Christ It procéeded of Faith that she attributed vnto Christs power and great godnesse but in that she perswadeth her selfe of more than she had receiued or heard of Christ she passeth the boundes of faith For we must alwayes obserue the mutuall consent and agréement betwéene the word and faith lest a man perswade him selfe of any thing without the warraunt of Gods worde Moreouer it may be that Martha leaned to much to the corporall presence of Christ Therefore the faith of Martha being mixt with immoderate desiers and not altogether frée from superstition could not perfectlye shine only the sparkes thereof appeare in these wordes Shée reckened Christ among the men of God whose prayers are heard and who obtaine many things at the handes of God For yf so be shée had had the true vnderstanding of hys power shée would rather haue sayde I knowe that nothing is impossible vnto thée But the Lorde was not ignoraunt of this imperfection of faith in Martha and in others neyther did he seuerely reiecte the same but bare patiently with it and when he sawe conuenient time increased the same This méeknesse and pacience the Apostle set before vs to followe saying him that is weke in the faith receiue 23. Iesus sayde vnto her thy brother shall ryse againe M. The Lord made no aunswere to Martha complaining of his absence For he rather desyered to shewe the reason of his absence by the power of the raysing vp the dead man than by hys wordes C. But the clemency of Christ is wonderfull who bearing with the infirmitie of Martha in those thinges aforesayd of him selfe promised more vnto her then shée her selfe durst openly and preciselye aske M. As if Christ should haue sayde Be of good cheare I knowe what thou wouldest haue thou shalt haue thy desyer thou shalt receiue thy brother Bv. Thou doest beléeue that I béeing a good man and one in the fauoure of God can easily obtaine at his handes what I will yea if it were life for thy buried brother but I promise now vnto thée that thy brother shall arise againe by the power of mine which I haue of the father M. Al they haue to noate this word of consolation which are sorrowfull for the departure of their friendes out of thys lyfe Let them bee perswaded that they heare this from the mouth of Christ thy Father shall ryse agayne thy sonne shal ryse againe thy brother shal ryse again and thy frend shall ryse againe Moreouer in that he sayth not plainlie I wyll raise him vp but He shall rise againe it is to be attributed to modesty and humilitie whiche the Lorde teacheth euery where 24. Martha sayeth vnto hym I knowe that hee shall ryse againe in the resurrection at the laste daye Againe Martha bewrayeth the weakenesse of her faith For a weake faith looketh for nothing but common chaunce and fortune but true faith hath not respect vnto common course but to Gods promise C. Here therefore the excéeding fearfulnesse of Martha bewrayeth it selfe in that shée doeth extenuate the saying of Christ We sayde a litly before that shée went farther then was méete when by her owne fantasy she immagined a sertaine hope to her selfe and nowe shée is slipte into the contrary vice who when Christ reched forth his hand vnto her stoode stil trembling Wherefore we must take héede vnto our selues lest we béeing destitute of the word of GOD ground our hope vpon this or that when there is no cause and againe least the Lord opening hys mouth should finde our hearts to cloase and strayght shut A. But we sée that when Christ taught Martha she hearde him not without some fruite M. Faith of the resurrection derided by worldlings For firste of all shée beléeued that the last day should one daye come This faith the Children of this world do deride and mocke who think that this worlde will continue and abyde for euer Secondly shée beléeued that the resurrection of the dead should bée in the last day This faith the Saduceis did not alowe neither can humaine reason comprehend the same And shée doth not only saye that the resurrection of the dead shal be but I know that he shall rise againe in the laste daye So Iob speaketh I knowe that my redemer liueth and that I shal rise out of the earth in the last daye M. And of the faith of the general resurrection of all men shee taketh an argument of the speciall resurrection of her brother After the same manner also let vs gather All men shall ryse againe Therefore I also shall rise againe They shall ryse againe to euerlasting lyfe which beleeue in Christ therefore I also shall ryse againe God for Christes sake doth pardon and forgeue the penytent and beléeuing therefore also he will pardon and forgeue me God will not forsake those that trust in hym therfore he will not forsake me God resisteth the proude therefore he will resist the pride of Antichrist C. By this aunswere Martha would haue spoken more then shée durste hope for by the words of christ as if she should saye If so be thou speake and meane of the last resurrection I doubt not but that my brother shall rise againe in the last daye and vpon trust hereof I comforte my selfe but I know not whether thou giue mée to vnderstande some greater matter yea or no. 25. Iesus sayth vnto hir I am the resurrection and the lyfe hee that beleeueth on mee yea
shall séeke no other thing than that which pleaseth him secondlye that they shall be so déere and acceptable in the sight of GOD that whatsoeuer they wyll by his clemencye they shall receyue So also sayeth the Prophete Dauid He wyll fulfyll the desire of them that feare him Psal 145 hee also wyll heare theyr crye and wyll helpe them And my wordes abide in you Bv. In these fewe wordes hée expoundeth who they bée whiche abyde in Christe namelye they in whome the wordes of Christ doe abyde And the wordes of Christ doe abyde in the Faithfull For these by faith doe receyue the Euangelicall doctrine of Christ and retayne the same C. Therefore when they forsake the doctrine of the Gospel they séeke after Christ in vaine M. Lastlye wée must noate that Christ sayde not Whatsoeuer ye wyll ye shall doe But Aske what ye wyll and it shal be done for you For although the faithful seruauntes of Christe are acceptable vnto GOD yet notwithstanding they haue not power to do what they wyll or no attribute any thing to theyr right or merites but ought to depende vppon the grace of God onelye and to aske those thinges of him which are necessarye For the Lorde knoweth what thinges they haue néede of and is readye to doe and to geue vnto them whatsoeuer hée knoweth to bée profitable vnto them but to nourishe faith and trust in their harts hée geueth vnto them the spirite of prayer that they maye requyre all thinges at his hande by humble peticion Bv. Therefore to what ende should we retaine Christ corporally if so be otherwyse he geue vnto his faithfull seruants that which they require and is alwaye readye to helpe them Doeth he séeme to be absent which fulfilleth the desires of his seruauntes Wherefore wée ought not to be discouraged from praier though wee haue not the corporall presence of the Lorde 8. Herein is my Father glorified that ye beare muche fruite and become my Disciples C. This is a confirmation of the sentence going before For he sheweth that we must not doubte but that he heareth the prayers of his seruauntes when they desire to be made fruitefull because this speciallye appertayneth to the setting forth of his glorye R. But is not the Father glorious by his owne nature Howe then can we glorifye him The Father verilye is glorious in him selfe from euerlasting but yet he doth not alwayes appeare manifestlye to bée glorious Euen as he is wonderfull most wyse and liberall from euerlasting yet notwithstanding hée hath not so appeared before the condicion of the worlde For his wisedome power and liberallitye was shewed afterwarde in the creation of the world Thus he was alwaies glorifyed by his owne nature yet not manifestly His glory is declared when he sanctifyeth the elect and maketh them to bring forth fruite that is to saye to beléeue and to loue Faith vanquisheth the Deuell And loue the world For by faith all the deceites of Sathan are ouercome and by loue all the iniuryes of the world are subdued For who would haue known that the power of God ouer Sathan had béene so great and all the rule and principallity of this worlde if so be the same had not béene manifested in the faithfull when they ouercome Sathan and the worlde Therfore the Father is glorifyed God is glorifyed by faith when one beléeueth and by Faith is made a Disciple of Christ that is to saye the sonne of God by adoption He is also gloryfied when fayth bringeth forth the fruite of loue in the beléeuing For it is the glory of God to ouercome sinnes by Christe to boast of the righteousnesse of Christ The Father is not gloryfied by ceremonies by mannes inuencions by frée wil and by humaine strength but he is gloryfied by Faith and charitye Wherefore if we wyll glorifye the Father let vs beléeue in the sonne let vs abyde in the worde of the sonne and let vs loue one another euen as Christ hath loued vs. C. For he pronounceth here that he hath none in his flocke but suche as fructefye to the glorye of God Bv. To the which effecte pertaineth this saying of Christ Let your lyght so shine before men Math 5.16 that they may see your good works and glorifye your Father whiche is in heauen And become my Disciples M. This ought not so to be vnderstoode as though by fructefying wee were made the Disciples of Christ because we must first be true Disciples of Christ and then to doe the workes of Disciples His wordes are as muche as if he had sayd And declare your selues to bee my true Disciples by abyding in my worde For if ye abyde in my word then are ye my verye Disciples Iohn 8 31. and ye shall knowe the trueth and the trueth shall make you free 9. As the Father hath loued mee euen so haue I loued you continue in my loue M. Hée goeth forewarde in exhorting his Disciples to abyde in his loue And in this place he taketh an argument to perswade by his owne example and the example of his Father C. By which wordes his purpose was to expresse a farre greater matter than the common sort doe deny or iudge For here they make a lōg discourse but beside the purpose concerning the secréete loue of the father with the which he hath been alwayes affected toward his sonne whē as rather the purpose of Christ was to laye as it were in our lap the sure pledge of his diuine loue toward vs. Therfore that whiche they imagine appertaineth nothing to this present place But the loue of the which mencion is made here is to be referred vnto our selues because Christ testifieth that hee is loued of the Father in that he is the head of the Church For he which séeketh to know how he is loued of God without a Mediator bringeth him selfe into a Labyrinth in the which he shall finde no way to get forth Therefore we must cast our eyes vppon Christ in whom we shal finde the pledge of Gods loue For vpon him the whole loue of God is layde that from him it might flowe to his members For this cause he is sayde to be the well beloued sonne in whome the Father is well pleased But we must noate the ende Math. 3.7 which is That we maye be acceptable vnto God So that we may behold the Fatherlye loue of God toward vs all in him euen as in a glasse because he is not loued for his owne sake but to Ioyne vs with the Father vnto him R. Therfore as the Father loued the Sonne and gaue vnto him all good thinges sustained him vnder the Crosse and deliuered his soule out of hell so the Sonne also loueth the Faithfull and geueth vnto them all those graces which he hath receiued from the Father beareth them vp vnder the Crosse bringeth them from death to life and deliuereth them out of Hell Abide ye in my loue Some expounde these