in it except it receyue the same from Christ Otherwyse it were but vayne and superfluous to geue lyght vnto lyght C. Therefore without Christ there is not one sparke of true light There maye appeare some shewe of bryghtnesse hut it is lyke to a sodayne flashe which doeth nothing else but dasell the eyes Bv. Moreouer the Lorde promised in the Scriptures long before that hee woulde geue this lyght as whan it is sayde The Lorde hath sworne in truth to Dauid and he wyll not shrinke from it saying Psa 132.11 Of the fruyte of thy bodye wyll I sette vppon thy throane If they sonnes keepe my couenaunt and my testimonies that I shall teache them there sonnes also shall sytte vppon thy throne for euer For the Lorde hath chosen Zion and loued to dwell in it saying This is my rest for euer here wyll I dwell for I haue a delight therein There wyll I make the horne of Dauid to bud for I haue ordayned a lyght for myne annoynted To this promyse the Prophetes had oftentimes respect as is to bée séene in dyuerse places As in Esay where the father sayth I haue geuen thee to bee light to the Gentilles 3. Kin. 11.36 3. Kin. 15.4 2. Cor. 21.7 Esay 49.6 that thou mightest bee my saluation to the worldes ende Wherevnto that Iust man Simeon afterwarde alluding sayth that Iesus was geuen to be a light to the Gentilles Luk. 2.32 C. Furthermore we must noate that the partes of illumening are not restrayned to the parson of Christe For although he be farre from our bodely syght yet notwithstadding he doth daily illumen vs by the doctryne of his Gospell and by the secret power of his holy Spirite Notwithstanding we haue not yet a ful definition of this light except we learne that we are illumined by the Gospel and by the Spirite of Christe to the ende we maye knowe that in hym is hydden the well of all knowledge and wisedom Therefore as Sathan is sayde to be the Prince of darcknesse Sathan is the Prince of darcknes because the works that he worketh in the Children of vnbeléefe are euell and corrupt insomuche that by them the wicked fall headlong as it were blynded into distruction So Christ Iesus is set before vs as the true Sonne of righteousenesse that by the benefite of his light we maye be illumined in the midest of the darckenesse of this worlde and maye be brought to eternall life A. And by what reason the name of light maye agrée with the Law with the apostells also and with the faithfull we haue shewed in the eyght verse of the fyrst Chapter Hee that followeth mee C. Here is the exhortation of Doctryne whych the promise strayght after added confirmeth For when we heare that they are out of the daunger of erring which committe them selues vnto Christe to be gouerned it is méete that we shoulde be stirred vp to followe Whervnto he himselfe draweth vs as it were by reaching out his hande vnto vs. This large and greate promise also ought very muche to mooue vs that wée which direct our eyes vnto Christ are sure to walke in the right waye without erring through the middest of darcknesse M. Therefore it is not ynough that Christe is the light of the worlde that we might not walke in darcknesse but it is necessarye that wée follow him They which tourne themselues another waye and which followe not this light but are enimies to the same as they are not illumined by the beames thereof so necessarily they walke in darckenesse Neyther is it sufficient to know the same that darckenesse maye be shunned but wee must also walke in it For hée sayth not Hée which knoweth me walketh not in darckenesse but which followeth me He doth not by and by walke in the light which knoweth the light he doth not by and by followe Christ the light of truth which hath receyued the knowledge of Christ R. To followe Christ in this place is to beléeue in Christ Bv. For by faith that light is receyued and Christ is made our light shining in our heartes Some in this worlde followeth one thing and some a nother as honours riches pleasures and I cannot tell how many such kinde of vanities But those whiche are wise followe Christe by whome they receyue greate profite For they whyche followe hym shall not walke in darkenesse shall not wallowe in wickednesse which are called the workes of darckenesse but shall haue the light of life Iohn 6 4◠R. For hée which beléeueth in mée sayth our Sauiour hath euerlasting lyfe C. Therefore the faythfull shall walke most constantlye vntill they come to the marke For this to them is an euerlasting lyfe Wherefore there is no cause why wée shoulde feare to faynt in the myddest of our iourney séeing that hée leadeth vs vnto life And it is no meruayle if there bée suche grose and palpable darckenesse of errors and suspicions in the worlde when as there are so fewe which beholde Christ B. For hée which beléeueth not in Christe nor followeth thys lyght as hée wanteth this his spirite so it is necessary that he walke in darkenesse that is to saye that he followe carnall reson the bonde seruaunt of euill desires whereby hée followeth alwayes that which is hurtefull For what hurtfull thing is it which he followeth not God set aside 13. The Pharisees therefore sayde vnto him thou beareste recorde of thy selfe thy recorde is not true PAR. The Phariseis being swallowed vp of the manifest light of the truth and blinded therewith neyther féele nor sée the light nay they renew the contention and begin anew altrication against Christ by which notwithstanding the doctrine and truth of the Gospell is rather more manifested than obscured These men feared leaste the people forsaking them woulde haue followed Iesus by whiche they knewe that theyr auchoritye shoulde not a little decaye yet notwithstanding they coulde not hitherto by any reasons refell and confute the true doctrine of Christ and his mightie and wonderfull déedes They fall therefore nowe againe to their woonted cauilles to proue if peraduenture they myght bring the rude and simple people to haue Iesus in suspicion of arrogancye and vaine boasting C. They obiect a common saying That no man is to be trusted in hys owne cause As if they shoulde saye R. Thou commendest thy selfe but that commendation or testimonye which a man geueth of himselfe is of no aucthoritie or credite It is the parte of an arrogant man and not of one that speaketh the truth to boast and commende hymselfe wée beléeue not thine owne testimonye But proue out of the worde of GOD that thou art the verye same whome thou preachest thy selfe to be and wée will beléeue thée Doeste thou thinke vs to be so scencelesse that wée will by and by receyue thy worde as deuine We are Doctors of the Lawe wherefore except thou proue thy preaching by the Lawe wée will not beléeue thée but wyll
to come the whiche life the elect haue from him Of the whiche Christ him selfe oftentimes speaketh saying I am the breade of life Iohn 6. which came down from heauen If any man eate of this breade hee shall liue for euer Againe Iohn 11. I am the resurrection and the life hee that beleeueth in me though he were dead yet shall he liue Also he sayeth I am the waye the trueth and the life Iohn 14. In this sence also our Euangelist Saint Iohn calleth him in his Epistle 1. Iohn 1. The worde of life Therefore so many as are not made pertakers of the grace of God in Christ are depriued of the true and euerlasting life For without that euerlasting purpose and worde of GOD no man can haue eternall life the which Saint Iohn noted by these woordes in another place saying Hee that hath the Sonne of God 1. Epist 5 hath life and he that hath not the Sonne of God hath not life Notwithstanding we must take héede that we attribute not so the power of quickening to the Sonne of GOD that we take away the same from the Father For as the Father rayseth vp the dead and maketh aliue Iohn 5. euen so the Sonne also quickeneth whom he will And in another place S. Iohn sayth 1. Epist 1. And the life was with the Father And againe As the father hath life in him selfe Iohn 5. so hath he geuen to the sonne to haue life in him selfe And yet notwithstanding ther are not two welles of life euen as there are not twoo Creators nor twoo Gods The Father quickeneth all thinges by his worde euen by it hée hath made all thinges doeth as make all things and preserueth them being made And the life was the light of men AVG. By the light men are lightened but Beastes are not lightened thereby because they haue not mindes capeable of reason and wisedome but man which is made after the Image of God hath a reasonable minde by the which he can perceyue and vnderstand wisedome Therfore that life by which all thinges are made is the light and not of all creatures but of men onely M. So that the Euangelist meaneth not that light by this worde light which pertaineth to the Sonne and doeth lighten the eyes of our body but he meaneth that light by the which the eyes of our minde are illuminated to knowe God And he maketh mention of that part of life by the which men excell all other liuing Creatures As if he should saye that not a common kinde of life was giuen vnto men but such a life as is ioyned with the light of vnderstanding And he separateth man from the number of all other creatures because we perceaue better the power of God in vs by sence than we behold the same a farre of So Saint Paul teacheth that God is not to be sought a farre of Actes 17. because he reuealeth him selfe inwardly in vs. After therefore the Euangelist had set before vs the general consideration of the grace of Christ that he might bring men to a more neare consideration therof he sheweth what is speciallye geuen vnto them namelye that they are not in creation like vnto brute Beastes but are set in a more hye degrée hauing a minde indued with reason and capeable of wisedome that they being indued with this wisdome might be brought to the knowledge of God the verye well of life So sayeth the Prophete Dauid Psal 36. VVith thee is the vvell of life and in thy light shall we see light 5. And the light shineth in darknesse and the darknesse comprehended it not And the light shineth in darkenesse A. Here the Euangelist beginneth to note men of ingratitude and blindnesse because by theyr wickednesse they reiecte this light offered vnto them And that we maye vnderstand this thing we must note that the Euangelist first of al admonisheth that the light with the whiche men were indued in the beginning must not be iudged according to theyr present state because in this corrupted and defiled nature the light is turned into darkenesse Notwithstanding he therewith affirmeth that the light of vnderstanding is not cleane put out because in the obscure darkenesse of mans minde certaine sparkes of light as yet do spring vp M. The Euangelist therefore excuseth the Diuinitye and Maiestye of Christ when he sayth that the same hath euer shined vnto mortall men as a certayne most euident and manifest light and he layeth all the blame of the ignoraunce of GOD on the blindnesse of men C. For in that he affirmeth the light to shine in darkenesse that pertayneth nothing at all to the praise of corrupt nature but rather to the taking away of the pretenced cloake of ignorance M. For this light shineth in the world and the mindes of mortall men might by the same haue béene brought to the knowledge of the liuing of God had not theyr mindes béene ouerwhelmed with darkenesse For hée calleth here the blindnesse of mennes mindes vnbeléefe impietye and the ignoraunce of GOD darkenesse For as the eyes that are blinde can not comprehende the light euen so the mindes that are blinded cannot comprehend the light of life A. And as the light is present to the blinde man the whiche notwithstanding is absent from his eyes euen so the light of life is present to mortall men the whiche notwithstanding theyr mindes being oppressed with darkenesse can not attaine C. For since the time that man was alienated and fallen from GOD ignoraunce hath so captiued his minde that what light so euer remaineth in the same lieth suffocated and choked without effect And this thing experience dayly proueth For they which are not borne againe by the spirite of GOD hauing some reason stande for a certaine document that man was not onelye made to breathe but also to vnderstande But there are twoo speciall partes of the light which remayneth as yet in the corrupt nature of man For there is naturallye ingrafted in all men a certaine sound séede of religion or godlinesse Furthermore a difference of good and euill is ingrauen in theyr Consciences But what fruictes at the length come foorth surely that religion Godlynesse which doeth degenerate into a thousand monsterous supersticions and that conscience which doeth altogeather peruert iudgement that it may confounde vice with vertue To conclude the naturall reason which is in man doth neuer direct men vnto Christ But we must note that the Euangelist speaketh only of natural giftes that he doth not as yet touch the grace of regeneration For there are two distinct vertues of the sonne of God the first is that which appeareth in the making of the worlde and in the order of nature the second appeareth in the renuing and repairing of the decayed and defiled nature of man 6. There was a man sent from God whose name was John There was a man sent from GOD. C. Nowe the Euangelist beginneth to shewe how
saye not that naturall light which shineth of it selfe and which taketh no force to shine of anye other Suche a one is Christ but Iohn and the Apostles not so for if they had not béene illuminated by this light they had béene altogither darckenesse Lightning euerye one that commeth Here he putteth the other note of true light by the which he is discerned from the other Saintes being lightned Many are trulye lightened by Iohn and the Apostles of Christ as it were by the instrumentes and Ministers of the light but all men are not simplye lightened by them But this place was wont to be expounded two maner of wayes For some restraine and referre vnto them an vniuersal note which are regenerated by the spirite of God are made pertakers of the quickening light and so the meaning of this place to be that none is illuminated but by him euen as if there be in the Citye one Schoolemaister which hath a Schoole he shall be called the Schoolemayster of the whole Citye although fewe come vnto the Schoole But this other sence and meaning séemeth to bée more nere and agréeing to the purpose of the Euangelist namelye that certaine beames are diffunded and powred from this light into all mankinde as it was also sayde at the first For we knowe that men haue this speciallye aboue all other creatures namelye that they are indued with reason and vnderstanding that they beare and haue in theyr conscience the difference betwéene that which is right and false There is none therefore to whome some sence and féeling of the eternall light commeth not But bycause Fanaticall men rashelye taking this place doe wrest the same that they might thereby gather that the grace of lightning is offred to all men alike Let vs note that the Euangelist onelye here intreateth of the common light of of Nature which neuer groweth vnto fayth For no man can pearce or atchéeue to the kindome of GOD no not with all the industrie and promptnesse of his minde it is onely the spirite of Christ which openeth the gate of heauen to the elect Obiection 2. Thess 3. Math. 20. A. Therefore if anye doe obiect that manye abyde in blindenesse which are not lightned by Christ because fayth pertaineth not to all men and fewe be chosen The aunswere is ready namely this Aunsvvere M. That all men are lightned by this light with the light which men call the light of nature the which in déede is reason and the force of vnderstanding by the which man differeth from brute beastes And so all men are lightened from Adam by Christe by the worde by the light of men and the life vnto the extreame ende of mortall men C. But let vs note that the light of reason which God had giuen to men was so obscured by sinne that scarse small sparkes arise euen in thicke darcknesse which also by and by are choked Wherefore wée may hereby learne that without Christ all thinges are darcke and whatsoeuer light there is in men the same commendeth and setteth foorth the Diuinitye of Christ 10. He was in the worlde and the worlde was made by him and the worlde knew him not M. Hée sayde before that Christ the true light doth illuminate euerye man and least it shoulde be onelye vnderstoode of those which were in the worlde after his Incarnation and are now also hée added these wordes Comming into the worlde that wée myght also be constrained to vnderstand it of those which were borne into this world before the natiuitye of Christ And therefore here verye aptlye hée addeth saying He was in the worlde that is to saye from the firste beginning of mankinde from the firste creation this light was in the worlde lightening euery man C. Because before Christ was made manifest in the flesh he declared his power euery where Therefore those daylye effectes shoulde haue corrected the wickednesse of men But such was the ingratitude of men and wilfull blindenesse that the cause of the light whiche they enioyed was vnknown to them For what can bée more absurde than to drawe out of a flowing riuer water and not to remember the spring from whence the riuer floweth Therefore in that the worlde knew not Christ before hée was made manifest in the flesh there is no iust excuse of ignoraunce to be founde for this commeth to passe by their sluggishnesse and blinde dulnesse which had him alwayes present with them in power M. Iohn therefore now expoundeth that which hée sayde before in these wordes The light shined in darckenesse and the darckenesse comprehended it not Otherwise this word comprehended might be taken as well for the vse as for the knowledge of this light The vse of this light was in darcknesse but the knowledge not so For this light alwaye shined in darckenesse but the darckenesse comprehended it not that is to saye it knewe it not By this place trulye all fleshe is condempned that no mortall man coulde know this light of the worde and of the power of GOD being so euident to bée séene with the eyes of the minde 1. Cor. 1 For the worlde by his wisedome in wisdome knewe not GOD Notwithstanding wée must not thinke that no man knewe Christ before he was borne in the fleshe Iohn 8 For Christe himselfe sayth Abraham desired to see my daye and sawe it and reioysed But no man knew him but by a singuler reuelation and speciall lightning of the minde Wherefore it is not sayde and no man knew him but the worlde knewe him not that hée might condemne the wisdome of the world and all the iudgement of fleshe 11. He came into his owne and his owne receyued him not Question R. How is Christ sayde to come when as he was before in the worlde Hée came Aunsvvere that is to saye hée was made man and shewed himselfe to be a visible man M. For the Euangelist commeth to the dispensing of our saluation and to the same declaration of the word of GOD which was made by the Incarnation of the which he began to entreate when hée sayde There was a man sent of GOD whose name was Iohn Hee came into his owne C. C. This place is diuersely expounded Some thinke that the Euangelist speaketh generally of the whole worlde For there is no part of the worlde which the sonne of GOD doth not rightlye chalenge to him selfe for his owne Therefore the sence and meaning according to theyr opinion is when Christ descended into the worlde he went not out of his owne boundes because all mankinde is his proper inheritaunce But their opinion is better to be liked which refer it to the Iewes onelye for there is in these wordes contayned a secret comparison by the whiche the Euangelist doth the more Exaggerate the ingratitude of men The sonne of GOD in one nation chose him out a place to dwell in and when he came thyther hee was reiected Hereby therefore it euidently appéereth how wicked
one as I was not before he gaue testimony of me that is to say that I should not haue béene God except hée had sayd that I am the sonne of GOD for I am that naturally that which hée sayde I was but for your sakes rather do I bring his testimonie For because hée was of great auctoritye among you I thought that ye woulde the more readily haue beléeued his wordes and so thorow fayth in mée haue obtayned euerlasting lyfe C. Therefore Christ here declareth that he hath not so much respect vnto him selfe as he hath to profite men when hee rayseth vp Preachers of his Gospell by whome hée maye certifie vs of his wyll In the which also his wonderfull goodnesse doeth greatlye shyne in that he séeketh to frame all thinges to our saluation Wherefore wée also must endeuour our selues to sée that hée bée not carefull in vaine for our soules health M. Christ sayth not I speake these thinges to make you ashamed and to defend my Innocencye against your blasphemie the which vndoubtedlye of all other he might most iustlye haue spoken and those thinges whiche hée dyd speake might of them selues haue made them ashamed Hée rather desyred to speake that which both onely appertayned to him and also ought iustly to haue taken from them all outragious furye and desyre to destroye him For what man wyll séeke his destruction whome hée knoweth to be so friendlye vnto him that he séeketh nothing more than his profite and safetye Let this bée an example for all the Ministers of Christ to folowe that in speaking they neyther séeke theyr owne glorye Ministers ought not to seeke theyr owne glorye or reuenge but the saluation of their hearers If this minde were in all those that take vpon them the office of teaching the Church of Christ at this daye should be frée from a number of contencions and perrilles And it were necessarye that they shoulde practise this not onely in woordes as a number of Hipocrites doe but also in theyr conuersation and fatherly affection towarde the faithfull seruauntes of Christ and also to instructe those that resist the trueth with all méekenesse if it maye please God at any time to geue them repentaunce that they maye bée conuerted and beléeue M. Furthermore we must yet a litle farther discusse these woordes of our sauiour Christ for they doe nothing derogate from the testimonye of Iohn which he bare to the trueth but Christ sayeth that hée hath no néede of mans testimony séeing he hath the testimony of his father which farre excelleth all other Wherevppon hée sayeth not And ye shall not receyue any mans testimony concerning mée For that which Iohn and which the Apostles after Iohn dyd testifye concerning the trueth was so directed by GOD to this ende that all mankinde might bée brought to the knowledge of the trueth and bée saued So that they haue nothing here for their purpose who to cloake their vnbeléefe do derogate from the wrytinges of the Prophetes Apostles and Euangelistes vnder this pretence that the Prophets Apostles and Euangelistes were men and that Christ him selfe doeth not alow the testimonye of men concerning him These vngodlye men do not consider what is the vse of those testimonyes which are geuen to the trueth by the instinct of the holy ghost in men 35. Hee was a burning and a shining light and ye woulde for a season haue reioysed in his light He was a burning Bv. Least any man shoulde thinke that this testimony of Iohn was eleuated and depressed by these woordes of the Lorde hée commendeth Iohn him selfe to the ende hée might make his testimony commendable also R. For hée was not that true lyght yet notwithstanding Iohn 1.8 hée was a bright Candell geuing testimonye concerning the true lyght hée was a famous preacher of the trueth being zealous in fayth and trueth mightelye séeking to aduaunce the glorye of the Gospell M. Therefore by this metaphoricall speache he greatly praiseth and commendeth the holines of Iohn and therewith all also declareth what was his office For not onely this belongeth to a burning light that the same shoulde be bright and cleare of it selfe but also that it should with the brightnesse of the same illuminate all that is round aboute it So Iohn Baptist a Candell it was not sufficient for saint Iohn to be a holy man hym selfe but this also speacially appertayned to his office to bring the hartes of the Israelites by the preaching of repentaunce and the kingedome of God and by geuyng testimony to Christe to the knoweledge of the trueth Ministers ought to be burning lightes After this manner a faithfull minister of Christe ought to bée a burning candell whiche is lightned in a darke place to the end that they which are in the same might sée Not only this is required that the minister be an honest and Innocent man but also that he be suche a one as will shew forth the light which he hath receyued to those whiche are committed to his charge Luk. 8.16 So sayeth oure sauioure Christ No man lighting a candel putteth the same vnder a Bushell But if the light be darknesse howe great is the darknesse C. Moreouer whereas our sauioure calleth Iohn a burninge light he doth thereby the more reproue the Ingratitude of the Iewes for it foloweth that they were willingly blynd when they refused the candel of God which was set before their eyes As if he shoulde saye God would not haue you to erre for he appoynted Iohn to be a Candel that by his light he might direct you in the right way Therefore in that ye do not knowe me to be the sonne of God your voluntary errour is the cause therof A. Euenso they which at this day are willyngly blynde in the midest of the lyght of the gospell haue no excuse For the Lorde seketh by the preachinge of his worde Mat. 5.14 to bring men out of darknesse into light in consideration whereof he called his apostles the light of the worlde that the darkenesse of ignorance being driuen awaye the harts of mortal men may be illuminated with the knoledge of god and true piety And ye would for a season haue reioysed C. Nowe followeth the other reproche in that they dyd not onelye shut theyr eyes against the trueth which was offered to them but also sought all the meanes they could by abusing the same to oppresse Christ For in that they were so readye to extolle Iohn aboue his proper degrée that procéeded of an euyll and wicked purpose that the sonne of God might haue no place Christ very notablye compareth this wicked abuse of the heauenlye light to lasciuiousnesse euen as if the good man of the house should light a Candle in the night for his seruantes to do that which hée hath commaunded them to do and they then to vse the same to banquetting and to wantonnesse By this place wée are admonished not to abuse Godlye teachers whome
the trueth of God And it is better for men to disagrée among them selues then for all generally to departe from godlynesse Wherfore so often as discencions do aryse we must consyder the originall of them M. For they do amisse which at this daye blame the gospel as the cause of discencion and diuisiō CHR. For all Scisme is not by and by euell euen as al concord is not alway good For we must Iudge of the trueth by the causes But concerning this matter reade the tenth of Mathewe beginning at the thirtie fowre verse 17. They spake vnto the blind man againe What sayest thou of him because he hath opened thine eyes Hee sayde hee is a Prophete Bv. Lest the daunger of the Scisme and strife should be more encreased and spred abroad the wicked do subtily break of the attrication C. But the more dilligent enquiry that they make the more mightely doth the power of God declare it selfe For they do euen as if on should goe about to put out the flame with the breath of his mouth Therefore so often as we sée the wicked to séeke all meanes to oppresse Gods truth there is no cause why we should be afeard or to careful for the successe because by that meanes they do most of all kindle the lyght Bv. By this question they doe as it were supplye an aunswere and doe prescribe vnto him what he should saye as thus Because he hath opened mine eyes on the sabboth daye he hath broken the Sabboth daye and a breaker of the Lawe cannot be the friende of God By this aunswere they might haue stopte the mouthes of those which had conceiued some meane and indifferent opinion concerning Christ as thus What talke you of the power of Iesu séeing that he hath such an euill opinion of him which hath felt his power ▪ C. But the Lorde in this thing disapointed them for in that a rude and ignorant man voide of al feare nothing regarding theyr threateninges affirmeth Christ to be a Prophet we must nedes impute the same to the grace of God that this trust maye bée as it were another miracle Wherefore if he which as yet knew not the Sonne of God dyd so bouldlye and fréelye confesse Christ to be a Prophets how are they to be discommended which through feare doe eyther deny him or else holde their peace when they knowe that he sitteth at the right hande of the Father and shall come from thence to bée the Iudge of the whole worlde Therefore seeing this blinde man dyd not quenche this sparke of knowledge we must endeuour our selfe that a true and perfect confession maye shine out of the full brightnesse which hath illuminated our heartes Bv Wherefore although the blinde man had not attained to the full knowledge of Christ yet notwithstanding he being in great perrill plainelye confesseth the trueth concerning his opinion which he had conceiued of the Lorde For the Hebrewes call a Prophete a man of God a holye man a true and faithfull man M. Howe farre therefore doth he differre from those which sayde This man is not of God for he kéepeth not the Sabboth And yet notwithstanding they were called the most holye and learned men and were the heads and Rulars of the people but as for this man he was a base beggar an Idiot and one ignorant of the Scriptures A. Thus that which is precious in the sight of men Ioh. 16.15 is an abhomination in the sight of God 18. But the Iewes dyd not beleeue the man howe that hee had beene blinde and receyued his syght vntyll they called the Father and Mother of him that had receiued his syght Bv. The Pharisées being disapointed of their hope and not knowing also howe to bring theyr purpose to passe are madde angrye and in chafe with themselues not knowing which waye to turne them notwithstanding at the leangth they finde out a newe waye by which they geue assaulte a freshe against the trueth C. It is maruayle that the Euangelist sayeth that they dyd not beléeue the myracle which Christ had shewen If any man asked a reason why they dyd not beléeue there is no doubte but that they were voluntarilye blinde For what dyd kéepe them from the sight of the euident worke of GOD which was before their eyes naye what dyd let them being plainely conuinced why they dyd not beléeue that which they sawe to bée true but onelye the inwarde mallice of theyr heartes whiche dyd so blinde them that they could not sée and also the effectual working of Sathan The same also Paul teacheth to bée fulfilled in the doctrine of the Euangelist saying 1 ▪ Cor. 4. iij If the Gospell bee hyd it is hyd to them that are loste In whome the GOD of this worlde hath blinded the mindes of them which beleeue not c. Wée being warned by such examples let vs learne not to bring lets and staies to our selues to driue vs from the fayth M. They commaunde the Parentes of the blinde man to bée called hoping it woulde come to passe that they being made afeard they would deny him which was blinde eyther to be their sonne eyther denye him to be borne blynde or else woulde one waye or other obscure the miracle of Christ R. But the more they sought to obscure it the more they made the same to bée knowne For the wyll and worke of God is euer wont to hynder the subtile practises of the wicked Gods wyll cannot bee resysted It was the wyll of GOD that Ioseph should bée Lord ouer his brethren wherevppon this his will preuayled against the wicked practises of his brethren so hardly can the wil of God be restrained Gen. 37.28 Bv. The same may be sayde of Mardochaeus whome Aman hated to the death For the more that Aman sough to deiecte him the more highlye dyd God séeke to exalt him Hes iij.v. And thus Trueth is verye lyke vnto the Palme Trée the which the more it is pressed downe the more strongly it ariseth It commeth to passe therefore by the Inquisition of the Phariseis that all the circumstaunces of the miracle are more exactlye discussed than if no Inquisition at all had béene made For that whiche hytherto séemed obscure doubtfull and not suffcientlye proued is nowe made most euident and manifest and without all doubte and controuersie C. The Euangelist calleth those which were the Rulers of the people the Iewes by a figure called Sinecdoche 19. And they asked him saying Is this your sonne whome yee say was borne blind Howe doth he nowe see then M. It séemeth that these woordes were seuerely spoken and by aucthority As if they shoulde saye Take héede what ye reporte ye bable and prate muche concerning one whome ye saye is your Sonne which was borne blinde and which hath nowe receiued his sight doe ye knowe him If this bée he tell vs howe it is possible that he shoulde receyue his sight Bv. They demaunde thrée thinges the
Euangelist woulde haue this graunted that the Image of all Spirituall blessinges was shaddowed onelye in the Lawe but in Christe perfectlye published and reuealed Wherevppon it followeth that if we separate the Law from Christ there shal nothing remaine therein bare figures In consideration of the which S. Paule sayth Colloss 2 that in the lawe are shadowes but in Christ the body M. And Moyses is sayde to be farre inferiour vnto Christ because he was in the house of GOD as a seruaunt for a testimonye of those thinges whiche shoulde be spoken Heb. 3 but Christ was as Lorde ouer his house C. The truth therefore consisteth in this that by Christ wée obtaine grace which the Lawe coulde not bestow So that this worde grace is taken as well for the frée remission of our sinnes as for the renouation of the heart 18. No man hath seene God at any time the onely begotten sonne which is in the bosome of the Father he hath declared him C. This is very well and aptly added for the confirmation of the former sentence For the knowledge of GOD is the gate by the which wée enter into the fruition of all good thinges Therefore séeing GOD doth reueale himselfe vnto vs by Christ onelye it followeth consequentlye that all thinges be sought for at the handes of Christ M. These thinges therefore doe so agrée with that which goeth before that the aucthoritie of Moyses vppon the which the Iewes did depende because hée talked with God face to face is thereby made inferiour vnto Christ Moyses saw not God nor any other man whether he were of the Prophets or of the Patriarckes C. Furthermore when Iohn sayth that no man hath séene God at any time his wordes are not to be vnderstoode onelye of the external sight of the corporall eye for hée meaneth generallye that séeing God dwelleth in the light which no man can attaine vnto hée cannot be knowne but in Christ 1. Timo. 6 his liuely and expresse Image Wherfore our condition is farre better than the state of the fathers because GOD which at the first lay hid in his secret glory hath now after a sort made himselfe visible For certainely when Christ is called the very expresse image of the father that pertayneth to a speciall benefite of the newe Testament Euen so the Euangelist in this place sheweth vs a newe and straunge thing when he sayth that the onelye begotten sonne which was in the bosome of the Father and before that time hyd is now expressed vnto vs. He commendeth therefore the reuelation of GOD which by the Gospell is brought vnto vs in the which he putteth a difference betwéene vs and the Fathers and doth preferre vs before them If any man obiect and say that God was then also séene of the fathers face to face Obiection as we reade that the Patriarcke Iacob did Gen. 32 Deut. 5 Num. 12 God spake also to the Children of Israel face to face to his seruant Moises we may aunswere that the same sight is in no poynt to be compared to ours Aunsvver For GOD vsing at that time obscurelye to shew him selfe and as it were a far of when hée appeared more gloriously vnto some they sayd that they had séene him face to face Therefore they haue respect vnto their time howbeit they saw not GOD but as it were in shadowes and mystes A singuler vision was that almost farre excéeding all the rest which Moyses obtayned in the mount and yet notwithstanding the Almightie expresly sayth Thou canst not see my face Exod. 33 onely thou shalt see my hinder partes By the which metaphore he declareth that the time of full and perfect reuelation is not yet come R. But now he which séeth Christ séeth the Father also Iohn 14 For the sonne onelye knoweth the Father and hée to whom soeuer the sonne will reueale him C. Therefore this is most certayne Math. 11 that GOD whiche was at the firste inuisible hath now appeared in Christ When hée sayeth that the Sonne is in the Bosome of the Father it is a translation or kinde of speach borrowed of the custome of men who are sayde to admitte those into theyr bosome to whome they commit al secréete matters The place of counsell is the brest Therfore he teacheth that the sonne was euen in the deepe counsel purpose and secréete minde of the Father to the ende wée might knowe that we haue as it were the open and reuealed breast of God in the Gospell Colloss 2 19. And this is the record of John when the Iewes sent Priestes and Leuites from Ierusalem to aske him what art thou And this is the recorde C. Hitherto our Euangelist hath made mencion of the Sermon whiche Iohn made concerning Christ and nowe he commeth to a more famous testimonye geuen to the messengers of the hye Priestes to carrye to Ierusalem Hée sayeth therefore that Iohn openlye confessed wherefore he was sent of GOD. R. And in that the Euangelist so oftentimes maketh mencion of the testimony of Iohn the Baptist it is done speciallye for twoo causes first to cast in the Iewes téeth and to vpbraide them with their impietye which tooke Iohn the Baptist for a man of GOD and the Lordes annointed and yet notwithstanding would not beléeue him concerning the testimony whiche hée bare of Christ and also that he might keepe the godlye Iewes in the fayth of Christ being nothing dismayde with the persecution of the Scribes and Pharisees which contumeliouslye put Christ to the shamefull death of the Crosse Secondly to declare the constancye of Iohn the Baptist in maintayning his former testimony which he had geuen concerning the Messias and to proue that hee was not a Reede shaken with winde M. Whereas therefore the Euangelist sayth Mat. 11 VVhen the Iewes sent from Ierusalem it is not to bée vnderstoode of the common sorte of people which thought well of Iohn but rather of those which bare rule and which could also by theyr owne aucthoritye commaunde the Priestes and Leuites to go whyther they woulde haue them The Euangelist Iohn maketh mention that the Priestes and Leuites were sent from Ierusalem partely that wée might vnderstande by the qualitye of the message the purpose of the senders partely that he might adde a certaine waight and grauitie to the testimonye of Iohn which was not geuen in secréete or to the eares of the common people onelye but to such as were seriouslye sent from the Elders of the people yea from the Elders of that famous City Ierusalem But with what purpose came these messengers to Iohn Surelye the people had béene nowe without Prophetes a long time And Iohn came sodainly foorth vnlooked for Euerye man looked nowe for the comming of the Messias as wee maye sée in the storye of the Woman of Samaria I knowe sayeth shee That the Messias shall come whiche is Christe Iohn 4 when hee therefore commeth hee shall shewe vs all
rather with all our might to séeke the aduauncement of his glorye that by the sincere Preaching of Gods word as the Lord him selfe signified to Peter saying Simon Ioanna Louest thou mee Ioh. 21.15 more then these Feede my Lambes And the Apostle Paule saith It is required at the hands of stewardes that they be found faithfull 1. Cor. 4.2 Therefore hée cannot be a true Minister of Christ which is not a friende to Christ Wherevpon the Apostle speaking of himselfe affirmeth that hée is a friende to the true Bridegrome of this Churche saying For I am gelous ouer you with godlye gelousie 2. Cor. 11.2 For I haue coupled you to one man to present you a chaste Virgin vnto Christ R. Therefore Christ is the Bridegroome and the Churche is the Spouse C. And as hée truelye offreth himselfe vnto vs that hée may be oures euen so at our handes iustlye hée requireth that fayth and loue which the wife oweth to the husbande And as for the chastitie which he requireth that specially consisteth in the obedience of the Gospell and in our constancye in the pure simplicitie of the same A. Herevppon the Apostle Peter writeth to the faithful saying 1. Pet. 1.22 Yee which haue purified your soules through the spirite in obeying the truth C. Therefore wée must be subiect to Christ alone hée must bée our only head we must not swarue the breadth of a héere from the truth of the Gospell and Christ aboue all other must be glorified that hée maye retaine and kéepe the right and place of the Bridegroome But what say you to the Ministers Veryly the sonne of God calleth them to attende vpon him in the time of celebrating the sacred marriage Wherefore it belongeth vnto them to séeke by all meanes possible to deliuer vnto the bridegroome whose care is committed vnto them a pure and chaste Virgin But they which séeke to bring the church rather to themselues than vnto Christ doe falselye violate the mariage which they ought to honest and adorne And looke how Christ doth endew his Disciples with the greater honour in making them kéepers of his Spouse the greater is their infidelitie if they séeke not to preserue his right vnuiolated M. For the Ministers ought to stande and heare what the Bridegroome commaundeth and then to induce others to his obedience Wherevpon Saint Iohn sayth not that hée reioyceth because of the Bridegroome but bicause of the Bridegroomes voyce A. The which saying I woulde to GOD were well noted of those which are not afrayde to obiect the auctoritie of the Church against the very worde of Christ as though Christ the onelye and true Spouse of the Churche had lefte an imperfect and lame doctrine to the faythfull For hée sayth I saye not vnto you Iohn 15. that ye are seruauntes because the seruaunt knoweth not what his mayster doth But I haue called you friendes because I haue declared vnto you all thinges that I haue hearde of my Father M. Therfore al auctority is giuen to the Bridegroome not to the Bride To the Bridegroome is giuen a voyce to speake and to commaund to the Bride is giuen eares to heare according to this saying Hearken O daughter and see Psal 45.11 and incline thine eare C. Therefore Iohn the Baptist affirmeth that hée hath obtayned his full desire in that hée séeeth Christ to raigne and to haue that audience which hée deserueth Bv. As if hée shoulde saye As hée which is not the Bridegroome but a friende to the Bridegroome and a looker on neyther enuieth the Bridegrooms felicitie nor taketh awaye his Bride but rather reioyceth for the mariage made betwéene them boath and standyng by reioyceth hereat secretlye in his heart and not openlye because hée séeth the labour which hée tooke in making the mariage to haue prosperous successe and the Bride which is brought of the Bridegroome to enioye most swéete and pleasaunt companye of the same Euen so I béeing a Foorerunner of Christ not the Bridegroome but a friende of the Bridegroome wholy desiring that the people of GOD maye be associate and vnited to his mariage neyther doe I enuie his great glory neither wil I pull from him his people but doe most hartely reioyce that I haue lyued vnto this daye most happelye with my eyes to behold and sée that my Preaching hath not béene in vaine but that all men spéedelye come vnto Christ to whome I haue hitherto inuited them this my excéeding Ioye I saye is fulfilled C. Verylye whosoeuer is so affected that hée will séeke Christ and not him selfe and is contented to haue Christes honour aduaunced shall faithfully and profitablye gouerne the Churche But whosoeuer shall decline eyther to the right hande or to the lefte from this waye shal be an vnchaste Adulterer and can not chose but corrupt and defile the Spouse of Christ 30. Hee must increase but I must decrease R. This is a very short sentence but yet worthy to bée noted C. For because Iohn was at the first highly aduaunced by the Lorde hée sheweth that hée receyued this honour but for a time and must nowe that the Sonne of righteousnesse is rysen geue place Therefore hée doth not onely repell and reiect the vaine titles of honour which men ignorantly and erroniouslye had geuen vnto him but also séeketh carefullye that the true and lawfull honour which the Lord had bestowed vpon him shoulde not obscure the glory of christ For this cause he saith that hitherto hée was counted for a great Prophete and that hée was appointed to enioye his Dignitye vntill the comming of Christ to whome hée ought to render vp the same B. As if he should saye Nowe I haue throughlye discharged my Office Bv. I sayd that Christ should come yea I haue Preached that hée is come alreadye I haue promised remission of sinnes and all other graces in him and to this Christ I haue called all men therfore there remayneth nothing now but that hée alone shoulde liue Teache Florishe Raigne and should bée all in al to his Saintes in the Churche neyther must there bée had any regarde to me anye lenger for it is méete that his glory should bée alone increased in the worlde and be knowne vnto men and contrarywise that my name as the name of a Minister or Seruaunt decreased M. And it is to bée noted that hée sayth not He increaseth and I am deminished for his Disciples saw this were sorye for it and complayned thereof but to the ende he might admonishe them that there was nothing done but that which of necessitie must be done and whiche ought not nor coulde not be let or hindered hée sayth Hee must increase but I must decrease And Christ increased when his knowledge and glorye shined more and more in the mindes of men Iohn diminished when the opinion of his name decreased before those which came to heare Christ Bv. Otherwise Iohn kéepeth his glorye and honour in the Churche
in the office of teaching For in her words is contained a secréete Antithesis or comparison betwéene Christ and the Prophetes in that shée maketh them to bée but Disciples as it were vnto Christ Furthermore shee meaneth that Christ is the vtmost ende of wisedome beyonde the which it is vnlawfull for any man to goe I woulde to GOD that they which nowe boast them selues to bée the pyllers of the Churche woulde but followe this sillye Woman that they might bée rather contented with the simple Doctrine of Christ than to take vnto them selues suche aucthoritye as to ioyne therewith theyr owne inuentions Bv. For they make Lawes to daye whiche to morrowe they abrogate and they thinke that they maye doe what they lyst them selues But this place prooueth that Christe hath taught all thinges that are necessarye to the knowledge of GOD and not friuolous or curious thinges C. Wherevppon commeth the Popishe and Mahumetishe Religion but onely of those wicked forged inuentions which they haue deuised to fyll vp the Doctrine of the Gospell and to profite the same as though without such doting dreames it shoulde bée lame But whosoeuer wyll be well instructed in the Schoole of Christ let him séeke no other Maysters neyther admitte them being fullye perswaded that treasures of all wisedome and knowledge are layde vp in Christ in so muche that hée ought to be hearde and no other euen as the Father hath commaunded 26. Iesus sayth vnto her I that speake vnto thee am hee M. Because it séemed that the woman now lacked nothing but this one thing that shée shoulde know the instructour heauenly teacher of al thinges whose cōming she looked for to bée nowe present therefore without all dissimulacion hée manifesteth him selfe vnto her saying J that speake vnto thee am hee R. By which voyce the woman dyd not onelye receyue full iustification by fayth but is also certified in her conscience that this is that very Christ which is righteousnesse 1. Cor. 10.1 sanctification and redemption This is that voyce the which if Christ speake in our heartes it cannot be but we must féele most passing swéetenesse of Gods grace or shal be replenished with all Heauenlye ioye For it is the force of the Gospell to pacifye the conscience terrifyed with the knowledge and féeling of sinnes because it is the power of God to saluation to euerye one that beléeueth Rom. 1.16 When the Lord confesseth him selfe to the woman to bée the Messias he offereth him selfe no doubte to be her teacher to the ende hée might satisfye her conceyued hope Therefore it is likely that there folowed more plentifull Doctrine to quenche her Thyrst And he thought hée would shew suche a document and example of his grace vppon this poore woman that hée would manifestly declare vnto all men that hée wyll neuer forsake his office where a teacher is requyred Therefore there is no doubte but that he shal be wel instructed and taught whome hée findeth a prepared and apte Disciple but they whiche disdayne to submitte them selues vnto his lore as we sée that many proude and prophane men do or they which looke for more perfecte wisedome from some other as doe the Turkes and Papistes are worthy to bée drowned in the Labyrinth of all errours M. Wheras he doth not onely saye I am hee but addeth also whiche speake vnto thee hée doth it to this ende that the woman might waye and consider the gifte of God of the which hée had made mencion in the beginning of this communication to whome it was geuen not onely to see and knowe Christ the sonne of God but also to haue him with her alone preaching vnto her with all gentlenesse the wordes of lyfe A. Truelye a great and vnspeakeable gifte of God that not onely the sonne of God came into the world but also spake to sinners that they which reiecte him might haue no excuse Wherefore Psa 95. ◠if wée wyll heare his voyce let vs not harden our heartes Deu. 18. ◠least God powre his vengeaunce vppon vs who hath sent so great a Prophete vnto vs yea the Lorde of all Prophetes Question M. But here it may be demaunded why the Lord doth manifest him selfe in so plaine wordes declaring him selfe to be Christ when as he forbade his Disciples to declare the same to any man before his death and resurrection I aunswere Aunsvvere Although of it selfe it be not only indifferent but also good that hée was knowen to bée Christ yet notwithstanding for certaine causes he would not haue the same made cōmon vnto many but vnto certaine selected speciall personnes before the fulnesse of time was come But these were not knowne vnto the Disciples therfore hée forbad them to reueale this secréete to any Notwithstanding what was the let why hée dyd not manifest him selfe to those whome he would séeing hée knewe well inough that from the beginning who they were which should not beléeue on him Ioh. 6.64 There are certayne dispensations of good thinges which are not to bée committed to euery one but to those onelye which by their wisedome know how to bestowe and direct all thinges to the edification and profite of the elect Wherefore wee are here admonished not to require an account of the Diuine dispensation or disposing why the Lord geueth to one and denyeth to another the verye selfe and same thing in it selfe verye good Bv. By the verye same reason we sée that the Lorde doeth not at the beginning of the talke declare him selfe to the Woman to be the Messias For no doubte shée had slyded awaye from him as accounting him to be but aproude and arrogaunt boaster of him selfe But nowe going forewarde by degrées shée not perceyuing whereabout he went he conueyed him selfe wholye into her breast and so made her beléeuing 27. And immediatelye came his Disciples and maruayled that hee talked with the Woman Yet no man sayde vvhat seekest thou Or vvhy talkest thou with her And immediatlye came his Disciples M. These thinges are not added by the Euangelist without great diligence For hée meaneth hereby that the prouidence of GOD kepte backe the Disciples whiche were absente so long as the Lorde was vnknowne to this Woman least they by any maner of meanes might hynder theyr communication but so soone as the Lorde had made him selfe manifest vnto her they returned For wée maye reade howe the Disciples went about at one time or other Math. 19.13.14 Mar. 10.13 to hynder eyther by theyr importunitye or else by theyr vndiscrete zeale the good workes of our Sauiour Christ as the Euangelistes testifye Bv. Least therefore by any manner of meanes this godlye conference might bée broken of and not continue to the ende Christ woulde not haue his Disciples returne before he had manifested him selfe to the Woman And maruailed C. There maye bée twoo causes of this admiration eyther because they were offended at the vilenesse of the personne or else because
as they had hearde the testimony of the woman concerning Christe and did béeleue firste of all they wente out of the Citie to sée him on whom they beléeued Then hauing so done and being not contented to haue séene him once they desyred to abide with him for euer and therefore they requested him to tarrie still with them Phili. 1.23 Thus are they alwaies affected which truely knowe and loue Christe So Paule desired to be dissolued and to be with Christe The which Christe also promised to his disciples saying Ioh. 14.3 I will come againe and take you to my selfe that where I am there may ye be also Also Paule foresheweth that this shall not be without greate consolation Thes 4.17 saying And so shall we alwaies bee with the Lorde PAR. Therefore when they had obteyned their desire and sawe him standing before their face they were nothing offended at his base and contemptible forme hauing no manner of kingly shewe but they rather inuite him as the geuer of greate benefites beseech hym that he would vouchsafe to lodge in their Citye And he abode there two daies M. Being intreated he taried for a time such is his humanitie and facilitye by which he willinglye receiueth the petitions of the faithfull specially when they do appertaine to the corroborating and confirming of their faith euen as this petition of the Samaritanes did B. But notwithstanding hée gaue commaundement to his disciples that they shoulde not enter into the Cities of the Samaritanes beecause the time of his full glorification was not yet come But as the calling of the Gentiles appeared in the Magi or wisemen and after that in the Centurion and in others so in this present occasion hee minded to manifest the calling of the Samaritanes The calling of the Gentiles Actes 8.5 which were a certaine kind of people betwéene the Ethnikes and the Iewes the fyrst that receyued the Gospell after the Iewes Wherevpon he tarryed onely twoo dayes with them wheras hée continually Preached the Gospel to the Iewes Rom. 15.8 Mat. 15.24 For hée was the Minister of Circumcision and was specially sent to the lost Sheepe of the house of Israel M. Hée woulde not therefore geue any occasion of offence vnto the Iewes 41. And many mo beleeued because of his owne vvorde C. Here this word beleeued is vsed in another sence than it was before in the nine and thyrtye verse because it doeth not onelye signifye that they were prepared vnto faith but also endewed with a true faith M. Here therefore we sée howe true that is which the Apostle speaketh of faith saying Faith commeth by hearing Rom. 10.17 and hearing by the worde of God R. Therefore as the Samaritanes at the first beléeued because of the womans wordes but afterwardes are confirmed in the faith by the woordes of Christ euen so all the faithfull at the fyrst beleeue because of the Apostles woordes and the wordes of the Preachers but are not as yet confyrmed in the faith except Christ by his voyce speake to our hearts and seale vs by his holye spyrite which is the earnest and assurance of our heart For when the spirite of truth shal come Ioh. 16.13 hée wyll leade vs into all trueth Also Paul planteth 1 Cor. 3.7 Apollo watereth but God geueth the increase 42. And sayd to the vvoman Nowe vve beleeue not because of thy saying for vve haue heard him our selues and knowe that this is euen Christ the sauiour of the vvorld And sayd to the Woman M. These thinges are not therefore spoken to the ende we might thinke that the ministerye of this Woman which they had wel vsed was contemned God forbyd but rather to extoll those thinges which they had heard of Christ him selfe aboue the testimony of the woman Naye they séeme to knowe and ackowledge well inough the Womans Ministerye by which they at the first beléeued because they talked with her then they call to minde her wordes by which shée had testifyed of Christ neyther doe they saye Wée neuer beléeued because of thy woordes but Now we beleeue not because of thy wordes Bv. As if they shoulde haue sayde Thou hast not spoken so largelye of Iesus as hée hath deserued For nowe wée our selues hauing had plaine experience of his Diuine power knowe what manner of personne hée is neyther as perswaded by thy woordes onelye doe wée beléeue him to bée the Messias but being conuicted rather by his euident Doctrine wée knowe and vndoubtedly beléeue and truelye confesse that the same Iesus is not onelye the Sauiour of the Iewes but also of the whole world C. Therefore the Euangelist here expresseth what their faith was namelye suche a faith as was conceiued by the woorde of God in so much that they might boast that they had the Sonne of God to bée theyr teacher which is hée alone vppon whose aucthoritye we may safelye staye our selues Hée is not nowe present before our eyes that hée might talke with vs mouth to mouth but by whome soeuer we shall happen to heare him yet our faith can bée reposed in none but in him M. The Samaritanes which speake here speake not as doubtfull but as most assured and that which they beleeue with the heart Rom. 10.10 they most constantlye professe with the mouth For with the heart wée beléeue to righteousnesse and with the mouth wée confesse to Saluation But howe come they to haue this certaine knowledge of Christ They saye not wée haue séene his Miracles but Wee haue hearde him our selues Therefore they attaine vnto fayth not by Myracles but by the hearing of the verye worde of God Iohn 8.17 He which is of God heareth Gods wordes sayeth the Lord. The vnbeléeuing and froward Nation require signes but the elect doe not so but by the hearing of the woorde of God come to the knowledge of Christ So sayde Peter Iohn 6.68 Lord to whom shall we goe thou hast the wordes of eternal life and wee beleeue and confesse that thou art the sonne of the lyuing God And know that this is euen Christ our Sauiour C. This no doubte they haue by hearing Whereby wée gather that the summe of the Gospel within these twoo dayes was more familiarlye Preached vnto them by Christ than afore tyme it had béene at Hierusalem Bv. Also the prompte ready faith of the Samaritans shall condemne the inuincible incredulitye and obstinacye of men in our tyme. For the continuall Preaching of the Gospell amongest vs not two yeres but many yeres can litle or nothing at all perswade many of vs. Of the worlde C. Christ testifyeth that the saluacion whiche hée brought is common to the whole worlde to the ende the Samaritanes might the better vnderstande that it appertayned also vnto them For he called not them to the pertaking of the grace of saluacion as lawfull heyres but he taught that hée came Eph. 2.17 to admit forreyners into the householde of God
God C. By which aunswere it appeareth that he was apt and ready to be taught although as yet he knewe litle or nothing concerning Christ As if he should saye M. I am ready so soone as he shal be declared vnto me to imbrace him He calleth him Lorde according to the manner of his country which called the better sort of men Lordes And we must noate that the blind man desiereth to bée taught of the Prophete Christ for now he was perswaded that Christ was sent of God Wherefore he doeth not rashely béeleue his doctrine 37. And Iesus sayde vnto him Thou haste boath seene hym and it is hee whiche talketh with thee R. That fayth which is conceiued by myracles is not a true faith but that which commeth by the hearing of the word of God is the true Faith For miracles doe not bring fayth but doe only confirme that fayth which was conceiued before by the worde Wherefore that the blynd man which was now restoared to his syght might truely béeleeue Christ creapeth into his harte by his worde whereby he might be made a beleuer as one borne of newe seede which is immortall Iesus woulde be acknoweledged of him for Christ that from this beginning of Fayth he might bring him to more ful and perfect knowledge of him Bv For fayth hath his degréese and his increasinges M. The Preterperfectence semeth here to bée put for the present tence For before this time this blinde man had not séene the Lorde Furthermore we must noate that the knowledge of Christ is not denyed to those that aske the same seriously and with their whoale heart and which are ready to beléeue although in the sight of the worlde they bée neuer so base and abiecte 38. And hee sayde Lorde I beleeue and hee worshipped him Lorde J beleeue Bv. As if he shoulde saye I beléeue that thou art the Sonne of God and I repose my whoale trust and confidence in thée M. Here wée sée that the true knowledge of the Sonne of God whiche is conceiued by his word doth not onely beget faith but also the confession of Fayth This blynd man doth not saye what I thinke of thee I will kéepe to my selfe but by and by before them al which were present setting all shame aside and feare he confesseth hys Fayth boath in word and in worke And he worshipped him C. It may be demaunded whether hée gaue vnto Christ diuine worshippe or no. The word which the Euaungelist vseth sygnifieth nothing else but a sertayn veneration declared by the bowing of the knée or by such lyke outward signes Notwitstanding it is lykely that some rare and vnwonted kinde of worshippe is heare noated as that this blind man gaue much more honor vnto Christ than belonged eyther to a man or to a Prophete Bv. For although we reade often tymes in the Scriptures that men haue wor shipped men that is to saye that they haue done their obeysaunce and dutifull curtesey yet notwithstanding here the circumstaunces do proue that this place ought to be vnderstode of that odoration which belongeth to the Sonne of God only C. Although therefore the blind man had not profited so farre that hée knewe Christ to be God manifested in the fleshe being perswaded notwithstanding that Iesus was the Sonne of God he as one rauished of his wittes by admiration prostrated him selfe before him M. This place playnely ynough proueth the diuinitie of our sauiour Christ seing he requireth men to beléeue in him and suffereth hym selfe at diuers times to be worshipped Bv. Let the Iewes and Turkes prate with the Arians at their pleasure deniing Iesus which was borne of Mary to bée the Sonne of GOD. The trueth which cannot lye the moste mightie myracles which cannot be denyed and the power which sencibly worketh in the Faythfull testifie Iesus the Sonne of Mary to be the true and natural Sonne of God M. coessential with the father and coequall with him in Diuinitie maiestie and honoure 39. Then Iesus sayde vnto him I am come to Iudgement in this worlde that they which see not might see And that they which see might bee made blinde I am come to Iudgement C. Christ in this place calleth that Iudgement by which he restored things confounded and dispersed into their due and Lawful order Notwithstanding he geueth vs to vnderstand that this was done by the wonderfull counsayle of God and contrary to the sence and vnderstanding of men And verely there séemeth nothing more contrary to humaine reason than that they should be blinded from the light of the worlde which sée This therefore is one of Gods secrete Iudgementes by which he casteth downe the pride of men B. And he alludeth to that sight which hée had geuen to the blynd man As if hée should saye As I haue made thée béeing starck blind to see in body so I geue vnto thée to others also which thos wise men of this worlde contemne in diuine matters as blinde the eyes of the Spirite that ye maye sée vnderstand loue and possesse those thinges whiche yée neuer sawe and which seeing ye would not sée and which thinges also make you blessed for euer Thus those wise men which haue séene many things vnknowen to the common sorte of people and doe think that as yet they shal sée more by the shining brightnesse which I teache because they béeing borne of the Deuel want the eyes of the Spirite doe I bereue of all knoweledge of the trueth that they maye misse of all vnderstanding of that which is right and that they being starcke blinde maye stumble and be broken vpon mée whiche am the head corner stoane immoouable vpon whome also I my selfe will fall at the Laste and grind them al to Poulder C. Also we must noate that the blindnesse of the which mention is made here commeth not so much of Christ as it doth by the falte and corruption of men For he doeth not properly blynde any man by his owne nature but because the reprobate doe desyer nothing more than to extinguish his light it is necessary that the eyes of their mindes which are infected with mallice and wickednes be darckened and shut vp by the light offered vnto them In fine forsomuch as Christ by his owne nature is the light of the worlde this is accidentall that some by his comming be made blynd By the waye of graunting he calleth those which sée Ironicée vnbeléeuing béecause they béeing blinde do thinke them selues very quicke syghted and wise and béeing puffed vp with this truste they will not voutsafe to heare the voyce of God and without Christe the wisedome of the fleshe hath a gloriouse shewe because the worlde doth not knowe what it is to bée wise in déede Therefore Christ sayeth that they do sée which deceiuing themselues and others vnder the foolish truste of wisedome are caried awaye with their owne sence and do make account of their owne Immaginations as of wisedome Such so soone as Christe
are to be heard â–ª as true Sheapeheardes if so be we despise not the admonition of Christ 2. But hee that entereth in by the doore is the Sheapehearde of the sheepe C. If so be therefore they whiche are called Sheapeheardes doe séeke to draw vs awaye from Christ they are to bée shunned no lesse then Woolues and Theeues for suche are not true shéepeheards because they enter not in by the Doore Neyther must wée haue fellowshippe and societie with any other flocke than with that which agréeth and abydeth in the pure faith of the Gospell For this cause Christ exhorteth his Disciples to seperate themselues from the vnbéeléeuing multitude and not suffer themselues to be gouerned of wicked priestes neyther to suffer themselues to be deceyued by vayne and friuolous names A. Because false Prophetes come in shéepes clothing being inwardelye rauening Woolues 3. To him the Porter openeth and the sheepe heare hys voyce and hee calleth his owne sheepe by name and leadeth them out C. This Porter or Doorekéeper is God whose Iudgement Christ séemeth to oppose against the false opinion of men in approuing Pastors As if hée shoulde saye Others the worlde dothe willingly receyue and doth gladlye honor them but GOD who hath power and aucthoritie doth acknowledge and approue no others than such as leade the Shéepe by this waye Then followeth the obedince of the shéepe For they heare the voyce of the Porter This therefore ought to be referred to the mutuall consent and agréement of Faith because by the only spirite of God the Disciple and the Teacher are lincked togeather that as the one goeth before so the other followeth after Some notwithstanding referre it to the priuate knowledge which the pastour ought to haue of euery one of his shéepe But the former senâ—e séemeth to bée more firme 4. And when hee hath sent forth his owne sheepe he goeth before them and the shepe follow him for they know his voice C. Hée meaneth that the shéepe do discerne and knowe the Sheapheards from wolues euen by their voice This is that spirite of discretion 1. Ioh. 4.1 by which the elect of God do iudge and discerne the truth from the false inuencions of men A. Wée are commaunded to proue the spirites whether they bée of GOD or no but that wee maye discerne the spirites of trueth from the spirites of errour it is necessary that we haue the spirite of discrecion whiche maye seale the trueth of God in our heartes C. Therefore the knowledge of the truth goeth before in the shéepe of Christ and then followeth a serious desyre to obeye that they maye not onely knowe what is true but also receyue the same with their whole heart and may followe the Sheapheard 5. A straunger wyl they not followe but wyll flee from him for they knowe not the voyce of straungers Bv. Because the Faithfull doe neyther knowe nor receyue any other Doctrine than the doctrine of Christ euen as a chast wyfe onely obeyeth the commaundementes of her husbande they doe flée from him which bringeth not the worde of Christe C. neyther doe they harken to the voyce of straungers neyther are they scattered when they are called vpon 6. This prouerbe spake Iesus vnto them but they vnderstode not what thinges they were which he spake vnto them R. The wisedome of God being hyd vnder foolishnesse can not bée knowne of the wisedome of the fleshe M. If any man demaunde wherefore the Lord vsed a Prouerbe when no doubte hée knewe that his aduersaries vnderstoode not the same let him reade our annotacions vppon the thirtéene Chapter of Mathewe beginning at the thirtéene verse 7. Then sayde Iesus vnto them againe Verily verily I say vnto you I am the doore of the Sheepe Bv. When the Phariseis vnderstoode not what this parable meant it pleased the Lorde to adde the exposition of the same C. the whiche if he had not done all that he spake had béene allegoricall Bv. And he beginneth with an oath lest we should make any doubt of the present doctrine C. For that which was principall in the similitude he nowe plainelye expoundeth Bv. and hée openeth certayne thinges by the coniecture whereof we maye easelye open and dissolue the rest C. When he affirmeth that hée is the doore hée geueth vs to vnderstande that the principall part of all spirituall Doctrine is contayned in him Wherevpon the Apostle Paul being one of the Shéepheards thought it not néedefull to know any thing saue Iesus Christ Crucified And the wordes of Christ are in effecte as if hée shoulde haue sayde that it is hée aloan to whome we ought to be gathred R. Christ also is the doore by which the good Shéephearde doeth enter into the shéepe of the Church hée is also the doore by which euerye Faithfull man entereth into his heauenly Father and by whome the Father is reuealed to the faithfull Therefore first of all Christ is the doore to the Shéepe of the Churche Christ is the doore into the sheepefolde for the whiche cause no man can teache rightlye in the Churche except he teache Christ truelye and excepte he preache the Gospell of Christ purelye without mixing the same with humaine tradicions For the heart of the Faithfull is not quickened neyther receyueth any consolation but onelye by the Gospell of Christ C. Wherfore Christ inuiteth and calleth all which desire saluacion and exhorteth them to come vnto him by whiche wordes hee declareth that they wearye them selues in vaine which forsaking him séeke to drawe nigh vnto God because there is but one onelye gate open to come vnto him all other wayes and passages being quite shutte vp 8. All euen as many as came before mee are theeues and robbers but the sheepe dyd not heare them All euen as many A. This place hath béene diuerslye expounded being restrained of some to Iudas of Galilee and to such lyke C. But Christe generallye compareth all false doctrines with the Gospell and all false Prophetes with Godlye teachers But yet this sentence is not absurdlye extended to the Gentiles because whosoeuer from the beginning of the worlde haue professed them selues to bée teachers and haue not sought to gather shéepe vnto Christ they haue abused this tytle to the destruction of soules But this doth nothing at al appertaine to Moyses and the Prophetes who sought nothing more than to establishe the kingdome of Christ R. For to come before Christ in this place is not to goe before Christ in time but to teache other doctrine beside the doctrine of Christ Moises was before Christ the Prophets also were before Christ but they taught the Church of the Lorde by the Spirite of Christ and preached Christ plainelye though hée laye hid vnder shadowes and Tipes 1. Pet. i 21 â–ª A. For Peter sayeth that the spirite of Christ was in them also hée saieth that the holye menne of God spake being inspired with the spirite of Christ 2. Pet 1 2i R. Wherefore they
to so great obstinacy not by erroure and foolishnes but by brutish dogged mallice insomuch that they are not afeard to warre agaynst God R. For admit that Christ brake the Sabboth daye made hym selfe equall with God and hadde caused sedytyon what fault had Lazarus committed that he should dye Hee was raysed from death But is it a faulte to receiue a benifite M. What did Lazarus sauing that he béeing raysed out of the graue lyued to the glory of Christe his qickener This the high Priests thought suficient cause to put him to death What other thinge do they at this daye which do not onely séeke to extinguish the doctrine of Christ but also to kill those who by the same are raysed and quickned as it were from death 11. Because that for his sake manye of the Iewes went awaye and beleeued on Iesus Bv. Christ had wrought many myracls but neyther the restoaring of the half to his limmes nor the geuing of syght to the blind nor any other miracle made them so mad as did this For this was by nature more wonderful and done after many other And verely it was wonderfull to sée and heare a man which had bene deade fowre dayes to speake and walke Furthermore when he had geuen sighte to the blind man he séemed to haue broken the Sabboth but séeing they had here no such occation to complayne they are prouoked against him that was healed Moreouer the blind man was a beggar but as for Lazarus he was a man of welth the which may be gathered hereby for that many of the Iewes came out of the Cittie to comfort his sisters and because the miracle was done in the presence of many with admiration of all men Therefore many came to Christ to Bethanie M. And the high Priestes were not offended so much that many beléeued in Christ as they were that they went awaye for this vexed them for this going awaye was a cleane forsaking of the Phariseis For they whiche beléeued in Christ cast of their yoake At this day also the Bishoppes of Rome would easily be contented to suffer the doctrine of the Gospell if so be men by the same were not drawen vnto Christe but vnto them A. But no man is to be reckoned among the nomber of the Disciples of Christe which will not followe hys teacher For Christes shéepe heare his voyce and followe Therefore that we maye hould fast the doctrine of Christ we must reiecte the whoale doctrine of Antechrist and forsake his wicked ceremonies Ioh. i0 27 For what felloweshippe is there betwéene righteousenesse and vnrighteousenesse what communion betwéene light and darcknes what agréement with Christ and Belial Or what parte hath a faithfull man with an Infidell Or howe agreeth the temple of God with Images 2 Cor 6 4 C. Moreouer seeing Sathan wholy bendeth hym selfe to ouerthrowe the workes of God or at least to obscure them it is oure partes continually to thinke vpon them 12. On the nexte daye muche people that were com to the feast vvhen they hearde that Iesus shoulde come to Hierusalem Bv. The glory of the Lorde Christ increased more and more the Iewes his enemies fretting and fuming in the meane tyme at the same Concerning the exposition of the twoo nexte verses following reade our Commentary vppon the one and twentie Chapter of Mathew beginning at the fift and eyght verses 16. These thinges vnderstoode not his diciples at the firste but when Iesus vvas glorified then remembered they that suche thinges were wrighten of him and that suche thinges they had done vnto hym C. Euen as the séede doth not springe by and by after it is cast into the ground so the fruite of the works of God doth not strayght waye appeare The Apostles were the Ministers of God to fulfill the prophesye but what they did they vnderstoode not They harde the crye of the multitude and that no confused crye but such a crye as proclaimed Christ to be a King yet notwithstandinge they knewe not to what ende nor what it ment It was therefore vnto them a dumbe and vaine shewe vntil the Lord opened their eyes M. Here also we are taught to obaye the wordes of Christ although we vnderstand not by and by to what end they tende Then they remembered C. Here the cause of that grosse ignoraunce is noated which went before knowledge because they had not then the Scripture their guide and Scoolemaistris to directe their mindes to righte and pure consideration For we withoute we haue firste the worde of God are starcke blind neyther yet is it sufficient that the worde of God doth shyne vnto vs except the holy ghost doth illuminate our eyes This grace Christ gaue vnto his disciples after hys resurrection because as yet the ful tyme was not come in the which he shoulde powre forth the riches of his spirite in ample manner vntill he was receiued vp into heauenly glory And we béeing taught by this example let vs learne to Iudge of all thinges which pertaine vnto Christ by the Scripture and not after the scence of our owne fleshe Also let vs consider that this is a speciall grace of the spirite to be instructed by the same in continuaunce of tyme that we might not be without sence and vnderstanding when we call to minde the workes of God 17. The people that was with him when hee called Lazarus out of his graue and raysed hym from death bare recorde M. The Euangeliste cannot forgette the miracle of the raysing vp of Lrzarus C. Therefore he repeateth againe that which he had spoken before that a great many béeing mooued by the fame of the myracle went forth to mete Christ For therefore they went forth by heapes becaus euery where the rumor concerning the raysing vp of Lazarus was spred abroade These men therefore had Iuste cause to attribute the honour of Christe vnto the Sonne of Marye séeing they had such knoweledge of hys wonderfull power M. And thus we sée that the more the wicked desyer to haue the trueth buryed the more God doth open the mouthes of the Godly to the manifestation and setting forth of the same and geueth vnto them suche courage that they doe not onely speake that which they knowe to bée true but doe constantly mayntaine the same 19. The Phariseis therefore sayd among them selues perceiue ye how yee preuaile nothing behoulde al the whoal worlde goeth after him Bv. The more the glory of the Lorde encreased the more the anger wrath and fury of the enemies of Christe also was inflamed notwithstanding they are conuinced and ouerwhelmed with the huge heape of Christs gloriouse acts and by his euident preaching insomuch that as mad men and men wanting counsail they are constrained almost to dispayre for they crye with greate fury and outrage Perceiue ye howe ye preuaile nothing C. By which wordes they prouoke them selues to greater madnesse For it is a sertaine exprobration and reprehention of their negligence as if
taken for the beginning and first rudiments This is the sum That if any decline from Christ he can doe nothing but erre if so bée any rest not in him he shal finde notsting but wynde and vanitye if so be any goe beyonde him he shall finde death in steede of lyfe B. Therefore Christ in this place preacheth him selfe to bee God and the onelye sauiour euen as he hath done in other places when he called him selfe the bread of lyfe the lyght of the worlde the doore and the shéepfould of God the good Sheepheard the resurrection and the lyfe and suche lyke No man commeth vnto the Father This is an exposition of that whiche went before For he is therefore the waye because hée leadeth vs vnto the Father and the trueth and the lyfe because in him we beholde the Father R. All other thinges do discourage vs that we dare not appeare vnto the father As first of all humaine reason for the same knoweth not God and by howe many benefites soeuer the same is constrayned to knowe that there is a God yet notwithstanding it knoweth not howe to come vnto him nor howe to worshippe him Secondly Sinne and the Law by which is declared that God is angery with vs wherefore by them we are driuen from comming vnto him Lastely Sinne and the Lawe driue vs from God the Maiestie of God ▪ which is higher than by humaine strength we can reache vnto the same Only Christ only the word is the onlye waye to reach vnto the father Bv. By this sentence also all Iewes and Turks are excluded from the company and presence of the father because they come not vnto the father by Christ For in Christ only consisteth righteousenesse reconcilliation and our life Let vs therefore goe forward in the righte way Christ and lette vs not suffer our selues to be drawen from the same because it leadeth to euerlasting life C. Finally Concerning inuocation this truely may be sayde that God heareth no prayers but these which are made in Christe 7. If ye had knowen me ye had knowen my father also and nowe ye knowe him and haue seene him C. Hée confyrmeth that whiche wée sayde before that it is hurtfull and foolishe curiositye when men being not contented with Christ do seeke by ouerthwart wayes to come vnto God They confesse that there is nothing better thā the knowledge of God but when he commeth nere vnto them and doeth familliarlye insinuaty him selfe than they begine curiously to searche and seeke for him aboue the clowdes whome they wyl not beholde being present Christ therefore reprehendeth his Disciples for that the doe not acknowledge the fulnesse of the Deitie to be exhibited in him I sée saith he that ye haue neither rightly nor truly hitherto known me because as yet ye know not the liuely Image of my father which is expressed in me R. For no man hath séene God at any tyme the only begotten sonne which is in the bosome of the father hath declared hym And now ye knowe him C. He addeth this not onely to mytygate the sharpnesse of the reprehention but also to accuse them of vnthankfulnesse and slouth except they way and consider what is geuen vnto them For he rather spake this to the cōmendation of his owne doctrine then to extoll the faith of his disciples His meaning therefore is that God is now to be séene if so be they woulde open their eyes In this word Sene the sertainty of faith is expressed How be it some referre the same to the sertainty of myracles For looke howe manye myracles Christ wrought in his Fathers name so many testomnies he had of hys deuine power 8. Phillip saith vnto him Lorde shew vs the Father and it suffiseth vs. M. The Apostles as yet were not sufficiently exercised in sprituall matters and therfore because thei had hard Christ speake very much of his father they semed to desire to se him so as thei had séen the sonne with their corporall eyes face to face as though God might be sene as a man is séene B. Thus therfore Phillip as one more desierous to learne than the other Disciples interrupteth the Lord desiring to haue some corporall and visible sight of God the which being sene they woulde desire nothing more C. But it semeth very absurde that the Apostles shoulde thus disturbe the Lorde For to what end had he spoken but only to teache the verye same thinge of the which Phillip demaundeth Notwithstanding there is here no fault described to be in them which is not to be found in our selues We professe that we séeke after God ernestly but when he commeth into our sight we are starke blinde R. For humane reason is not contented with the word by which the Father and his wyll is learned but wil be satisfied by signes and by palpable féelyng The Apostles had before their eyes Christ the Image of the Father and yet notwithstandinge they desire to sée the Father Wherefore their vnbeleefe is reprehended as followeth 9. Iesus saith vnto him Haue I bene so longe time with you and yet hast thou not knowne mee Phillip he that hath sene me hath sene the Father and how sayest thou then shew vs the Father C. Iustly Christ reprehendeth Phillip because he had not the pure eies of faith He had God present before hym in Christ and yet notwithstanding he dyd not behould hym What dyd hinder hym but his owne ingratitude The which Christ casteth in his téeth as if he shoulde saye haue I so loste my labour in teachinge you and in workyng Myracles before you I haue bene now a long tyme with you I haue wrought many Myracles many wayes I haue taught my selfe to be the sonne of God I haue taught that no man hath sene God at any tyme that I am he alone which hath expressed God I haue taught that the wyll of God is good and sweete towardes them that beleeue in hym That is to saye I haue playnlye taught that God is the Father of the faithfull through mee and do not ye yet know the father Euen so at this daye they profite little or nothing in the Gospel who being not content with Christe onely curiouslye séeke after God whereby at the lengthe they are brought into error This foolishe desire springeth of the humilytie and basenesse of Christe the which is far amisse seing in the same he setteh foorth the vnspeakable goodnesse of his Father M. But because Phillip might saye in his harte I sayde not shew vnto vs who thou thy selfe art but shew vnto vs the father and thou obiectest vnto me that I know not thee wheras I speak not of the knowledge or sight of thée but of the father To this cogitation which Christ was not ignorant of he answereth saying Phillip he that hath sene me Bv. As if he should say Phillip thou doest desire to se my father as though I did differ from my father in essence nature and were not all one
of oure lyfe But whereas the Arians haue in time past abused this testimonye to prooue Christe to be God by participation only and grace their cauill may easily be confuted For Christ doth not simply defend his eternall essence but commendeth that deuine power which was reuealed in him For as the Father left all fulnesse of goodnesse in his sonne so in like manner his sonne hath powred hym selfe wholy into vs. 21. He that hath my commandementes and keepeth them the same is hee that loueth mee and hee that loueth me shall bee loued of my Father and I will loue him and wil shew my ovvne selfe vnto hym Bv. Heare the Lord repeateth that againe which he had otherwise propounded before saying If ye loue me keepe my commaundementes C And againe he exhorteth the Faithfull and teacheth that the true proofe of their loue toward him consisteth in this that they obserue and keepe his commaundementes of the which matter he so often times admonisheth his Disciples lest they shoulde swarue from the same because we are more proane to nothing than to carnall affection insomuch that vnder the name of Christe we loue somewhat besyde Christe To the which effecte pertaineth this saying ef saincte Paule Although wee haue knowen Christ after the fleshe 2 Cor. 5 16 now yet henceforth knowe wee him so noe more Therefore if any man be in Christe he is a newe creature M. He sayeth not simply yf any man kéepe my commaundementes but he sayeth Hee that hath my commaundementes and kepeth them C. And to haue the commaundemenâ—s signifieth to be rightly instructed in theÌ„ to frame him selfe his life vnto them Bv. And by the commaundementes he vnderstandeth faith and loue A. For this is his commaundemente that wée beléeue his name i. Ioh 3.23 and loue one another And then he addeth the reward or fruite of faith and of perseueraunce in the loue of God by which he encourageth those that ronne well to goe forwarde And hee that loueth mee shal bee loued Bv. To beloued of the Father is to be receiued into the frendshippe of the most high God and to be preserued and defended by God M. But heare it may be demaunded howe Christ sayeth that he is loued of the Father whiche loued him as though wee must fyrste loue him before we can be loued of the father C. Obiection For Christ speketh as though men might preuent him with their loue the which notwithstanding is verye absurde Rom 5 i0 for at such tyme as we were his enemies he reconciled vs to himselfe Also S. Iohn saith In this is loue not that wee loued God but in that he loued vs. i Ioh 4 i0 But heare is no controuercy concerning the cause or the effecte Terefore it is gathered amis that the loue wherewith we loue Christe must néedes goe before that loue which God beareth vnto vs. For this only is the purpose of Christe to shew that al they shal be blessed which loue hym because they shal be loued of the father in like manner againe not that God beginneth then to loue them but because they haue the testimony of his fatherly loue writen in their hartes To the same effecte pertaineth also that which followeth in the nexte member where he sayeth And wil shewe my owne selfe vnto him C. knoweledge verelye goeth before loue but this is the purpose of Christ that he wyll geue vnto the true imbracers of his Doctrine strength to profite daylye in the faith that is to saye I wyl bring to passe that they shall come néerer and more familliarlye vnto mée Bv I wyl increase in them my gifts that from thence foorth they knowing more rightlye and fullye the misteryes of Gods kingdome maye bée ioyned at the last by the same perfect faith vnto me and maye also enioye mée to theyr soules health For faith and the knowledge of Christ haue theyr degrées whiche encrease more and more tyll they growe vnto the full measure C. Hereby wée maye perceyue that the fruite of Godlynesse is the going foreward in the knowledge of Christ For he which promised to geue vnto him that hath reiecting Hipocrites maketh all to profite in the faith who vnfainedlye imbracing the doctrine of the Gospell frame them selues wholly vnto the obedience thereof And herevpon it commeth that many going backward we doe sée scarce the tenth man to goe forewarde in his right course because the greater part is vnworthy to behold Christ Also we must noate that more ample knowledge of Christ is here set forth as a singular rewarde of our loue to Christ wherevpon it followeth that it is an vnspeakeable treasure 22. Iudas sayeth vnto him not Iudas Iscariot Lord vvhat is done that thou wilt shewe thy selfe vnto vs and not vnto the world B. Because the Disciples had not receyued as yet the spirite of trueth they vnderstoode lyttle or nothing of all those thinges which the Lorde spake Wherevpon Iudas here demaunded a question no more to the purpose than Thomas and Philip had done before The Lorde had shewed vnto them that his departure should profite them more than his carnal presence and that therefore there was no cause of sorrowe but rather occasion offered them dilligently to obserue and kéepe his commandements Nowe Iudas but not Iudas Iscariot the Traytour but Iudas whose syr name was Thaddeus whose Epistle also is called the Epistle of Saint Iude as knowing none of these thinges sayde Lorde what is done C. It séemed vnto him verye vnméete that Christ which was and is the sonne of righteousnesse by whome all the worlde ought to be illumined shoulde lyghten onelye a fewe and not spreade forth his beames vppon all Bv. As if he had sayde Howe maye it bée séeing thou art nowe knowne vnto all menne that thou shouldest manifest thy selfe onelye vnto vs and not to the worlde R. Are not we also in the worlde are not we a parte of the worlde Wherefore if thou manifest thy selfe vnto vs arte thou not also manifest to the worlde 23. Iesus aunswered and sayde vnto him Yf a man loue mee hee vvill keepe my sayinges and my Father vvill loue him and vvee vvill come vnto him and dvvel vvith him C. The aunswere of Christ doth not explicate the whoale question for that there is no mencion in the same of the first cause why Christ shewing him selfe to a fewe dyd hyde him selfe from the greater number of men For at the first he founde all alyke that is to saye quite gone astraye from him Wherefore he can choose none which loue him but the chooseth some out from among his enemies whose heartes he maye bende to loue him but he thought it not good at this tyme to touch that difference which was farre from the purpose His purpose was to exhorte his Disciples to the earnest desyre of Godlynesse that they might profit more and more in the faith Therefore he thought it sufficient to put a difference betwéene his Disciples and the
Mediatour accordinge to the prescript of the lawe and yet notwithstanding that they did not plainely vnderstand what this thing ment M. Therefore he saith not simpley Hitherto ye haue asked nothinge as though they had asked nothing of GOD vntyll that time but he addeth In my name signifiing that as yet they were not indued with true vnderstandyng C. As yet the externall vaile of the Temple remayned the maiesty of God was hid vnder the Cherubin the true high Priest was not yet entred into the true Sanctuary of Heauen to make intercession for his brethern as yet he had not made the way by his bloud It is no maruell then yf so be the mediator was not so well knowne then as he is now being entered into heauen to appeare before the Father for vs reconcilinge vs vnto him by his sacrifice that we miserable wretches might approche thither vnto him with bouldnes For Christe when he had ended the reconcilliation was receiued vp into Heauen and shewed him selfe openly to be the Mediatour Moreouer we must note here the often repetition of this that we must pray and call vpon God in the name of Christe to the end we may knowe that it is a wicked prophanation of the name of God when a man dare presume to come before the Tribunall seat of God without Christ Christe is greatly pleased with this truste of the faithfull to him wards that they may aske in his name and asking may receiue and receyuing may haue perfect ioye How far then are they from the minde of Christe whiche pray not vnto the Father but vnto creatures neither in his name but in the name of this or that Sainct C. For we are sayd to pray in the name of Christ when we make him our aduocate to purchase grace for vs frō his Father although we expresse not his name with our lips Aske and ye shal receiue R. A saying most worthy to be noated For it teacheth that it is all one to aske and receiue For so soone as a man asketh in the name of Christ he receiueth although the receiuing be not presently reuealed that the faith of him that prayeth may be proued in the meane time And christ by these words doth cōsecrate the faithfull to be Priestes but not popysh Priestes but christians Priestes For the Priestes office is to pray as you may read oftentimes in Leuiticus where it is sayd And the Prieste shall pray for him and he shall be forgeuen Therfore when Christ sayth to al men Aske pray he would haue al men prists and that by his name For he is the high Priest sitting at the right hand of GOD alwayes making intercession for vs to the Father And that whiche he speaketh here is referred to the time of manifestation which should come afterward That your ioye may be full By which he geueth to vnderstande that we shall haue all plenty of good thinges our harts desire and great quietnesse yf so be we aske of God in his name what soeuer we haue néede of R. Ioye beginneth when grace is promised but it is perfect and full when the promise is fulfilled Therfore we must pray that our ioy may be full that is to saye that we may obtayne and that our desire may be satisfied M. Of this ioy the Apostles had experince when they praied vnto the father in the name of Christ 25. These thinges haue I spoken vnto you by prouerbes the tyme wyll come when I shal no more speake vnto you by prouerbs but I shall shew you plainly of my Father C. The purpose of Christs is to encourage his Disciples that they hoping of better profite mighte not thinke the doctrine whiche they heare to be vnprofitable though as yet they haue not profited much in the same For they might haue suspected that Christ would not be vnderstood and that of purpose he kepte their mindes in suspence Therefore he telleth them that the time wyll shortly come when they shall féele the fruite of his doctryne the whiche by the obscurenes of the same might bring a lothing and contempt therof into their mindes M But because to speake by prouerbs is to speake by obscure and darke sentences it maye here be demaunded wherefore he spake vnto his Disciples by prouerbs when the knew that they vnderstood not his words and mighte haue diferred them vntill that time in the whiche he minded to speake more playnly and manyfestly of these thinges Answer maye be made thus Christ though he speake somwhat darkly yet notwithstandinge in suche wyse that his Disciples might haue easely vnderstood him but so great was their rudenes that they stoode as it were amazed when they hard him speake Wherefore this obscurenesse was not so much in his doctrine as it was in their mindes And verely the lyke happeneth to vs at this daye For the word of God hath not his title in vaine that it is the light of our pathes but the darknesse which is in vs doth so obsure darcken the brightnes therof that we think we here nothing but allegories and parables For as he threatneth to the reprobate that he wyll speake vnto them in a straunge and barbarous tongue with stammering speache and the Apostle Paule saith that the Gospell is hidden to such because Sathan hath blinded their minds euen so to the weke and ignoraunt many things séeme obscure and hard to be vnderstood for although their myndes are not altogether darkenesse as the mindes of Infidels are yet notwithstandīg they are as it wer darkened with cloudes And the Lorde to humble vs with the féeling of our owne neede doth suffer vs for a time to be thus dull but he maketh those whome he illumineth with his spirite to profit so that the same worde is easy and famillier vnto them But there may yet this question be demaunded How doth our sauiour Christ saye in another place that it is geuen to his Disciples to knowe the misteries of Gods kingdome to whom he confesseth here that he speaketh in a darke speach For there he did put a differaunce betwéene them and the commen sorte of people because he spake to the people in parables I answer There was not such rudenes and ignoraunce in the Apstoles but that they had some vnderstandinge of that which their master spake So that he doth not withoute cause exempt them from the number of such as are blinde And now he saithe that his speach was allegoricall vnto them in respecte of that manyfest light of vnderstandyng which he ment shortly to geue vnto them by the grace of his spirit Boath therefore are true namely that they should farre excell them which had no sauor or tast of the Gospell and for all that should as yet be lyke vnto yonge Scollers in respecte of that newe wisedome which the Spirite brought vnto them which cryeth in the hartes of the faithfull Abba Father and bringeth with it moste ample knowledge of the Father 27 For the father
as the Gentiles which beléeue in him without whome there is no saluation Actes 4 12. C. Here hée added two Epithetes or tytles as the true and onelye because fyrst it is necessarye that fayth doe discerne God from the vayne imaginations of menne and imbracing him with fyrme assuraunce shoulde neuer fayle or swarue secondlye that menne myght iudge nothing to bée lame or vnperfect in God and hée might content them selues with him aloane This therefore is the meaning That they may acknowledge thée for the true God But by this meanes he séemeth to depriue him selfe of the ryght and name of the deuinitye Yf any man replye and saye Obiection that the name of GOD belongeth as well vnto Christe as to the Father then the same question shal be moued concerning the holye ghost For if so bée the Father onelye and the Sonne bée one GOD than the holye Ghost is put out of his degrée the whiche is no lesse absurde The aunswere herevnto is easelye made Aunsvvere If a man marke and consider well the manner of speache whiche Christe vseth in dyuers places of the Gospell of Saint Iohn of the whiche the Readers haue béene so often admonished alreadye that they cannot forget it Christ appearing in the forme of a man placeth the power essence and maiestye of GOD vnder the person of his Father Therefore there is but one true God the Father of Christ That is to saye that GOD which promised vnto the worlde long a goe a redéemer is one But in Christ wée shall fynde boath the vnitye and veritye of the dietye because Christ was therefore abased that hée might exalt vs. When we are come thus farre than his diuine Maiestie sheweth it selfe then is hée whollye knowne in the Father and the Father whollye in him In fine he which seperateth Christ from the diuinitye of the Father as doe the Iewes Turkes and Arrians he as yet knoweth not which is the onely true God but doeth rather deuise vnto him selfe a straunge God C. Therefore we are commaunded to knowe God and Christ whome he hath sent by whome as by his stretched out hand he draweth vs vnto him R. Also this place verye well agréeth with that where it is sayde I am the resurrection and the lyfe he that beleeueth on mee Ioh. ii â—5 though he were dead yet shall he lyue and whosoeuer lyueth and beleeueth in mee shall not dye for euer For fayth in Christ is the true knowledge of God Wherefore fayth is eternall lyfe because it possesseth Christ which is righteousnesse saluation and lyfe M. For this is the true God and eternall lyfe Iohn 5.20 C. But whereas it séemeth vnto some vniust that menne shoulde perishe for the ignoraunce of God onelye it commeth hereof Psal 36.9 because they doe not waye and consider that the well of lyfe is in the power of God onelye and that all they which haue forsaken him are depriued of lyfe Ephe. 4.18 Nowe séeing men come not vnto GOD but by faith infidelitye must of necessitye kéepe vs in death If anye man obiect and say Heb 11 6 that such as are iust otherwise and innocentes shall haue iniurye if they bée demaunded which want knowledge we may readilye aunswere that there is nothing ryght and sincere in menne so long as they abyde in theyr corrupt nature Gen 8 2i For the thought of mannes heart is euell euen from his childhoode Colloss 3 i0 but we are renewed as Paul testifyeth after the Image of GOD through knowledge 4. I haue glorifyed thee on the earth I haue fynished the worke vvhiche thou gauest me to doe M. Nowe hee speaketh of that by which he aduaunced the glorye of his fathers name boath by doctrine and by signes all the race of his dispensation ascribinge vnto him continuallye all thinges both him selfe and his doctrine and also the powers of his Miracles C. Yea in these wordes he comprehendeth al the partes of his Ministery meaning that hée hath finished all the whoale course of his calling for then was the due and full time when hée shoulde bée receyued vp into heauenlye glory For although the speciall parte was yet behinde namely the sacryfice of his death by whiche he made satisfaction for the sinnes of all men yet notwithstanding because the houre of death was nowe at hande he speaketh euen as if he had already suffered the same When he sayth I haue finished the worke which thou gauest me to he teacheth that the obedience by whiche God is gloryfied is not exercised in those workes which we in our owne lyking choose to bée good but in those workes which God committeth to euerye one to finishe Here let the Bishoppes and other Pastours take héede howe they depart out of this life whether they also can saye Wée haue gloryfied thée O Lorde vppon earth we haue finished the worke whiche thou gauest vs to doe C. This therefore is the summe of Christes wordes that he is set of the Father in the possession of his kingdom because hée hauing ended his race there wanted nothing more for him to do but onely to bring forth the fruite and effect by the power of the spirite of all those thinges which hee had done in the earth by the commaundement of his Father according to this saying of Paule Hee made him selfe of no reputacion takinge on him the forme of a seruaunt he humbled him selfe and became obedient to the death euen to the death of the crosse Phil 2.8 wherefore God hath exalted him and geuen him a name whiche is aboue euerye name 5. And now glorifie thou mee O Father with thine owne selfe with the glorie which I had with thee or euer the vvorlde vvas C. He now wisheth to be glorified with the Father not that the Father shoulde glorifie him within without witnesse but to the ende he being gloriouse receyued into heauen maye there declare his might and power that euery knée boath in heauen in earth and vnder the earth maye bowe Rom 6 i0 Therefore these wordes wyth thine owne selfe are compared with terrestriall and transitorye glory euen as the Apostle Paule when he saith that hée is once deade vnto sinne but now alyue vnto God expresseth the blessed immortalytye afterwarde hée declareth that hée desireth no borrowed or transitorye glorye but onelye that hée maye appeare to be suche a one in the fleshe as he was before the worlde was made or to speake more plainelye that the deuine maiestie which he alway had might nowe shine in the personne of the Mediatour and in the fleshe of manne which he had taken vpon him A. This place serueth greatlye to the confutation of the Arrians For although hee speake of the glorification of a man in the forme of a seruaunt yet notwithstanding the same Christ as hée is the worde of God which was in the beginning wyth God and God coescentiall with the Father and coequall in glorie had hys