the Father the Spirite bearing witnesse vnto theyr spirites that they are the Sonnes of God and crying in theyr heartes Abba Father The Reprobate Rom. 8.16 Gala. 4.6 although they séeme to worshippe God yet they knowe not what true worshippe meaneth and doe alwaye abide in darkenesse although the lyght of the trueth doe shine more bright than the Sunne 22. Ye worship ye wote not what we knowe what wee worship For Saluation commeth of the Iewes Ye worshippe ye wote not what M. Because hée had sayde that the worshippe of bothe as well of the Iewes as of the Samaritanes should ceasse least he might séeme to haue nowe better lyking of the Temple of God at Hierusalem than of that which the Samaritanes had in Mount Garizin Bv. or myght seeme to make the Samaritanes worshippe equall with the Religion of the Iewes hée putteth downe a difference betwéene them both in these words and that no trifling one but a difference of great waight C. Notwithstanding hée deuideth the sum of his oration into twoo partes In the first he condemneth the forme of worshipping God which the Samaritanes vsed as supersticious and erronious and alloweth the worship of God among the Iewes as good and lawfull And he addeth the cause of this difference namely because the Iewishe worshippe was grounded vpon the word of God but that of the Samaritanes had nothing certaine from Gods mouth to maintayne the same Secondlye hée declareth that the Rites which the Iewes had hytherto obserued and kept shoulde shortlye haue an ende B. Therefore because the worshippe whiche was at Hierusalem at that tyme was stayed vppon the worde of God and that of the Samaritanes false by the Immitacion of the Fathers without the worde of God he repressed here the vaine bragging of the Samaritanes and affyrmeth that they worship they knowe not what That is to saye they worshipped God after a fashion of the whiche they were vncertayne whether it were acceptable before God or no naye it was reiected by playne oracles from God Therefore he taught the Woman that it was not méete for the Samaritanes to boast of theyr Religion and to preferre the same before the Religion of the Iewes C. This sentence of our sauiour Christ is worthy to bée noted by which wée are taught that wée ought to doe nothing rashelye or vnaduisedly in Religion because vnlesse knowledge be present to direct vs wée worship God no longer but a phantasie Wherfore by this sentence Good intencion ouerthrow all good intencions as menne call them are ouerthrowen for we knowe that men can doe nothing else but erre when they are ledde by their owne opinion and imagination without the worde of God M. For in the true worshippe of God there is required not onelye an Intencion to worshippe the true God but it is néedefull also that we haue knowledge to worshippe that we may bée certaine of our worshippe whether it please God or no. For saluation commeth of the Iewes B. Some restraine this vnto Christ who being the Sauiour of the worlde Rom. 1. ◠was a Iewe by byrth C. But because there is no doubte but that Christ therefore preferreth the Iewes because they worshipped one God alone and no vnknowen God which reuealed him selfe vnto them and had chosen them to be his people vnder the name of Saluation that sauing manifestacion or reuelation which they had out of his worde ought to bée vnderstoode But why doeth hée say that saluation commeth from the Iewes when as rather it was hidde Question and layde vp in them that they alone might enioye the same Hée séemeth to allude vnto that whiche was spoken before by the Prophetes Aunsvvere Esay 2.3 That the Lawe should come from Sion For therefore were they segregated for a time from other people that from them at the leangth the pure knowledge of God might flowe to the whole world B. For the Gospell was deriued and brought from the Iewes to the whole worlde Lu. 24.47 And before the time of the Gospell the pure knowledge and Doctrine of God florished in no other nation than among the Iewes and it is likelye whatsoeuer the wyse men of the Gentiles haue euer taught that the same was euer borrowed of the Iewes Rom. 1.17 C. But this is the summe that if wee wyll haue our Religion allowable before God we must staye the same vpon the knowledge conceyued out of the worde of GOD. Wherevpon it followeth that they must néedes fall to Idolatrye which forsake the word of God M. Moreouer Christ ioyneth him selfe with the worshippers of God who notwithstanding is not onlye worshipped as true God of the faithfull but of the Angels them selues with the Father and the holye ghost But in that hée tooke vppon him the forme of a Seruaunt and was made man in that respect he worshipped the Father and was made obedient to him Phili 2.8 euen to the death of the Crosse 23. But the houre commeth and nowe is when the true worshippers shal worship the Father in spyrite and in the trueth for such the Father also requireth to worship him The houre commeth C. Nowe followeth the seconde part concerning the abrogating of the Legal worship M. whereby he teacheth what is the worship of the New Testament at the comming whereof those olde Ceremonies which were eyther at Hierusalem in vse or in any other place ought to ceasse And so hée admonisheth that the time of reformation is fulfilled Heb. 9.10 Therefore wée must note here the Antithesis or comparison betwéene the spirite and externall figures as betwéene shadowes the trueth Therfore the worship of God is sayde to stand by the spyrite because it is nothing else but the inward faith of the heart which bringeth forth inuocation secondlye the puritye of Conscience the denying of our selues that we maye bée whollye addicted and bent to the seruice of God Herevpon aryseth a question Question Did not the Fathers worship God spyritually vnder the Lawe I answere for so much as God is alwayes one God Aunsvvere hée hath not from the beginning of the worlde allowed any other worship than that which is Spyrituall which might agrée with his nature Of the which matter Moyses him selfe is a sufficient witnesse who declareth in many places that this is the onelye ende of the Lawe that the people cleaue vnto God in faith Deu. 10.12 and in a pure conscience But the Prophetes more plainely haue expressed this thing when they doe seuerelye inueye against the Hipocrisie of the people because they thought that God was pleased with that externall worship onelye Psal 50.8 Esay 1 11. Mic. 6.7 Amos. 8 14 with the offering of sacrifices Of the which wée may reade in the fiftéene Chapter of Mathew beginning at the eyght verse For such the Father also requireth to worship him M. This is the reason why the true worshippers worshippe the Father in Spyrite and in trueth namely because so it
holye Ghost descended on him in the shape of a Dooue although these were miracles yet notwithstanding it cannot be sayde properlye that they were done of him M. But here the Euangelist speaketh of miracles of which he himselfe was the aucthor and whiche were done by Christ as hée dispensed the Gospell of the kingdome C. For it is vaine and ridiculous which some affirme namelye that among the miracles that Christ did in Cana of Galilee this was the first as though hée to set foorth his power chose a speciall place to himselfe where wée reade that hée was neuer but twise But it was rather the purpose of the Euangelist to note the order of the time which Christe vsed in declaring his power For vntill he was thirtie yeares of age hée liued still at home as a priuate man At the last being baptized hée came abroade to doe his office and began to make it knowne by manifest documents and proofes wherefore hée was sent of the Father It is no maruaile therefore if hee deferred the first shewe of his diuinitie vntill that time R. Furthermore Christ by this Myracle declared and after a sorte hath bound him selfe that hée will be alwaies present in Matrimonye For most commonlye the reason and wisedome of the fleshe is wont to be discouraged from the contract of Matrimony because it séeth not howe necessarie thinges for foode and rayment will aryse and wherevpon the Children that are like to come shal be brought vp speciallye séeing both Father and Kinsefolke must bée forsaken for a Wife Gen. 1 Christ therefore by this myracle teacheth that hée is carefull for maryed folkes and that thou shalt haue Foode Rayment and Ritches sufficient if thou bidde him to the Marriage earnestlye beleeuest in him and doest dilygentlye followe that calling to whiche thou art appointed of GOD. For the blessing of the Lord maketh men Ritch And hée which tylleth his grounde shall haue plentye of breade Proue◠10 And shewed foorth his glorye C. That is to say hée declared and manifested his diuine power which brought health vnto men in euery place B. Because then he had shewen foorth a notable glorious shewe to proue him selfe the sonne of God For what myracles soeuer hée hath shewed to the world they were testimonies of his diuine power But then the due and conuenient time to set forth his glorye came when by the commaundement of his Father hee woulde bée knowen Whereby also the ende of Myracles maye be gathered For this is as much as if it had béene sayde that Christ did this Miracle to set foorth his glorye What shall we thinke then of those Miracles which obscure the glorye of Christ A. But concerning this matter we haue spoken more largelye in the eleuenth of Mathew And his Disciples beleeued on him C. If they were his Disciples it must néedes be that they had some fayth before but séeing they had followed him hitherto without any certaine fayth nowe at the last they begin to geue them selues whollye vnto him in so much that they acknowledge him to be the same Messias that was before preached vnto them But great was the mercifull sufferaunce of Christ in counting them to bée his Disciples which so small ye were endewed with faith Being moued therefore by this miracle they beléeued on him B. For as miracles are declaracions of a certain straunge and rare diuine power euen so they draw the minds of the elect to know the same and to geue them selues wholly vnto it but they take awaye all excuse from the reprobate and do make them starke blinde with theyr glory the which hapned to the Pharisees by the miracles of Christ as the worke of the Euangelistes plainlye declareth C. Therefore the true fruite of myracles is here declared namely that they ought to bée referred to the confirmation profite of faith 12. After that hee went downe into Capernaum he and his mother and his brethren and his disciples But they continewed not many dayes there M. The Euangelist séemeth not to touche certaine thinges appertaining to the order of the Historye paraduenture for that he knewe they were written already of those which before had committed the déedes of Christ to memorye as we may sée in Luke Luke 4. what he did in Nazareth where he was brought vp and how he leauing Nazareth went downe to Capernaum Wherefore in this place we must vnderstande that Christ went not downe by by from Cana after the mariage with his Mother Brethren Disciples into Capernaum but went from Nazareth after he had taught there a while to Capernaum For as the Prophets were wont most cōmonly to teach in the famous Cities euen so did Christ that the Doctrine of God might bee the more conueniently taught and spread abroade and that the power of God might chiefely be there declared to saue where the force of Satan was most to destroy And his Brethren C. Why did the brethren of Christ follow him Surelye it is vncertaine except they ment to go with him for company to Ierusalem Moreouer it is certaine that by the name of brethren in the Hebrue tongue all sortes of kinsfolkes are ment For which matter and for the Citie of Capernaum reade the sixe and fortie verse of the twelfth of Mathew the first verse of the ninth of Mathew with the thrée and twentie verse of the eleuenth chapter of Mathew But they continued not many dayes there CHR. Because hée ment shortelye to go vp to Ierusalem 13. For the Iewes Passouer was at hand therfore Iesus went vp to Hierusalem M. The Lawe as yet kept his state in all thinges Deut. 16. B. And it commaunded that Passouer shoulde bée celebrated euerye yere and that in the same place which GOD had chosen to dwell in and to put his name there For it was not lawfull in anye other place to celebrate Passouer B. And the City of Hierusalem was at that time the place appointed for that purpose Christe séeking to satisfie and fulfyll this Lawe although he were not vnder the Lawe that he might so fulfyll all righteousnesse and redéeme those that were vnder the Lawe and to the ende also he might take occasion to manifest his glory when the Passouer drewe nye he went to Hierusalem C. And let the reader note that for one of these two causes hée went alwayes vp to Hierusalem M. Let this example also teache vs to celebrate the Ceremonies receyued from God although they bée externall and but for tyme with the weaker and ruder sort vntil the time which they shal haue an ende come 14. And founde sittyng in the Temple those that solde Oxen and Sheepe and Doues and chaungers of money C. The rest of the Euangelistes also declare this thing which wée reade here to be done by our sauiour Christ Math. 21. Mark 11. Luke 19. but the like to be done diuers times Christ therfore purged the Temple twise from fylthy prophane businesse
of earthlye thinges and can desyre nothing but that which is against GOD. But Christ is here set before vs as the onely reméedy against that mortal sting of the Serpent Who is therefore called the Serpent because hée is like vnto sinfull men Heb. 7.26 And hée is compared to a Serpent of Brasse because he is pure and cleansed from all filthinesse of sinne Holye Innocent and vndefiled 1. Pet. 2.7 Also hée is called the Brasen Serpent because hée is fyrme and a sure Rocke of defence for all such as put their trust in him 15. That all that beleeue in him should not perishe but haue life euerlasting M. Thus the trueth agréeth with the figure The Brasen Serpent was not exalted without cause neyther for it selfe but for the healing of those which otherwise had béene but dead Euen so Christ is exalted by the Preaching of the Gospell Ephe. 2.3 that wée which are borne by nature the Children of wrathe might bée cured so that wee beholde him whiche is the aucthour and finisher of our Faith Heb 12.2 Wherevppon also it is sayde that hée hath cleansed and puryfied his Churche Ephe. 5.26 in the woorde of life For as they which behelde the Serpent lifted vppe were healed from perishing and restoored to lyfe euen so they whiche beléeue in Christ Preached shall not perishe but haue eternall life M. The Brasen Serpent was a remeedye onelye against corporall and temporall death but Christ is a remeedye against eternal and spirituall death C. This certainelye is a notable report of Faith Faith deliuereth froÌ„ eternal destruction that it is sayde to deliuer vs from euerlasting death and destruction For Christ went plainelye about to expresse and declare that although we séeme to bée borne to death yet notwithstanding we haue most certaine deliueraunce from the same offered to vs through faith in him And thus death Our meriâ—s obtaine not eternal life which otherwise hangeth ouer vs is not to bée feared Furthermore if eternall life bée obtayned by faith where are then our merites where are our workes Who can attaine to righteousnes by his workes to euerlasting life by his merites C. Also Christ vseth the generall worde All bothe to call all men to the participation of life and also to cutte of all excuse from vnbeléeuers M. Therefore Christ Iesus is readye to bestowe eternall life vppon all those that beléeue in him without respect of personnes for louinglye hée calleth all vnto him Bv. Olde men Yong men Women Learned Vnlearned Poore Rich Iewes and Gentiles and to bée short he calleth all kinde of menne which Laboure and are Laden with the heauye burthen of sinne that hée maye refreshe them and indewe them with euerlasting life C. Notwithstanding let vs here note and consider that life is so generallye promised to all men that beléeue in Christ Mat 11.23 that yet faith is the condition annexed to the promise which faith appertayneth not to all For Christ is exhibited and offered vnto all notwithstanding 2. Thess 3. GOD openeth the eyes of the elect onelye that they maye séeke him by faith 16. For so GOD loued the worlde that hee gaue his onelye begotten Sonne that all that beleeue in him shoulde not perish but haue euerlasting life R. Our Sauiour Christ goeth on still in the former disputation still more plainely opening and declaring that righteousnesse commeth not by the Law but by the behoulding of the Serpent that is to saye by fayth in Christ and therewithall sheweth the first cause and principall originall of our saluation No peace of Conscience without Gods loue and that because wée shoulde not be least in doubt For our myndes haue no peaceable rest or quietnesse in the which they may staie them selues vntill we come to the frée loue of God Therfore as the whole substance of our saluation consisteth in no other then in Christ so we must sée wherby Christ is vnited vnto vs why he is offered to vs to be our sauiour Loue in God and faith in vs bringet 〈◊〉 vs life eternal Both these thinges are beare distinctly put downe vnto vs the first is a liuely faith in Christ The second is the loue of God by which he so loued the worlde that hée sent life to the same by his onely Sonne to saue mankinde from destruction And this order is diligently to be noted For when the originall of our saluation commeth in question by and by according to our naturall ambition burst foorth diuelish imaginations of our owne merites Wée faine that God is therefore mercifull because hée hath respect to none but those whome hée iudgeth worthy Mercy of God maketh mans merites frustrate But the Scripture doth euery where extoll his méere and simple mercie which cleane abolisheth all merites And this is the verye meaning of our Sauiour in these wordes when hée appoynteth the cause in Gods mercye M. Therefore the loue of God with the which hée hath loued the world hath so determined that the worlde shoulde be saued by the sending of the Sonne And our Sauiour doth slightlye passe ouer this loue but doth dilligentlye amplyfie and inculcate the same when hée maketh mention of the sending of the onelye begotten sonne of god who was giuen vnto vs as a most certaine and vndoubted pledge of his fatherly loue towarde vs. R. Whereof then commeth saluation whereof commeth iustification whereof commeth the hope of eternall lyfe Come these from the worthinesse or merites of men God forbidde but they haue their originall of the loue of God For wée had alwayes aboade so much as wée coulde in our sinnes in death and in hell except God of his entire loue with the whiche hée loued vs being as yet miserable sinners had not giuen his onelye begotten sonne for vs. Herevppon the Apostle sayth In this is loue not that wee loued him for the fleshe is vtterlye voyde of the knowledge of God but because hee loued vs first 1. Ioh 4.10 and sent his Sonne to be the propitiation for our sinnes And the Apostle Paule sayth Rom. 5.8 GOD commendeth or declareth his loue towarde vs in that when as yet wee were miserable sinners Christ died for vs. Sinne bringeth with it death C. Without all doubt where sinne raigneth wée shall finde nothing but the wrath of God which bringeth with it death Therefore it is onlye mercye which reconcyleth vs vnto God that therewithall we might be restored vnto lyfe If any man demaund in whome this loue is founded The Apostle Paule aunswereth Ephe. 1.5 That it is founded in the purpose of his will Notwithstanding this manner of speache séemeth to be contrarye to manye testimonies of Scriptures which place the first and principall foundation of Gods loue towarde vs in Christ and doe shew that without him wée are displeasing and hatefull vnto GOD. But wée must remember that the hydden and secret loue with the which God hath
Christ casteth in their téeth And yet they bragged of the knowledge of the Lawe euen as if they had come out of Gods owne bosome Ye haue not heard his voyce M. Because the Iewes chalenged to themselues a certaine singuler and peculier knoweldge of God aboue all other nations that were in the worlde because their forefathers had hearde his voyce and because Moyses had talked with him face to face and had receyued the Lawe from his mouth and for the opinion which they had conceyued of these men they did not onely despise all other nations in respect of themselues but also carelesly reiected the doctrine and admonition boath of Iohn and also of Christ the Lorde by these wordes most aptlye taketh away the opinion of diuine knowledge which they thought they had and plainelye affirmeth that they are nothing but plaine Atheistes that is to say without minde and féeling of God and haue no fellowshippe at all with him C. For here are thrée Metophoricall kind of speaches by which he meant to teache that they were far from the knowledge of God For as men make them selues knowne by countinaunce and by worde euen so God sendeth foorth his voice vnto vs by the voyce of his Prophetes and hath in the Sacramentes as it were taken vpon him a visible forme that wée may know him according to our capacitye Bv. For as God by his nature is inuisible for God is a spirite so hée is neyther séene with corporall eyes Ihu 4.24 not yet clarefied nor yet hearde with these corporall and corruptible eares Neuerthelesse he geueth vnto his seruauntes certaine signes of his presence and speaketh vnto men in such manner of speache as maye bée vnderstoode For so he appeared and spake to the Prophetes M. Wherfore that which wée reade in Deutronomy Deu. 4.10 concerning the voice of God which the Israelites heard is no otherwise to bée vnderstoode than that they hearde the voyce of an Aungell and not the proper voice of God A. But when Christ was made manifest in the fleshe wée had after a sort in him a visible Image of the inuisible Father he him selfe saying He which seeth me Iohn 14.9 seeth my father also C. Hée therefore which doeth not acknowledge God in his liuelye and expresse Image doeth sufficientlye thereby declare that he worshippeth no God at all but a God of his owne imagination Therefore the Apostle sayeth that the Iewes haue a vaile before their eyes 2. Cor. 3.14 least they should behold the glorye of God in the face of Christ 38. His worde haue ye not abiding in you for whom he hath sent him ye beleeue not M. That is to saye Ye neyther vnderstande his minde nor meaning neyther haue you grafted and rooted in your heartes his worde which was geuen to your forefathers Neyther doeth hée simplye saye And ye haue not his worde But he addeth this In you for otherwise they had the worde of God in Bookes in their mouthes and in theyr eares but in their heartes they had it not C. But this is the true profite when the worde of God hath roote in vs and abideth in our heartes for euer Christ sayeth that the heauenly doctrine had no place in the Iewes because they receyued not the sonne of God whome the same commended euerye where and rightly he obiecteth this vnto them For God had not spoken by Moyses and the Prophetes in vaine And the purpose of Moyses is nothing else but to cal al men vnto Christ the right waye wherevpon it is manifest that they are not the Disciples of Moyses which reiect Christ M. Therefore Christ speaketh here to the Iewes as he dyd in another place Iohn 8.9 Ye neyther knowe me nor my Father A. Also he sayeth Iohn 8. â—7 Ye seeke to kyll me because my worde hath no place in you C. For how can he haue the word of lyfe abiding in him which repelleth the life it selfe Howe shall hée imbrace the Doctrine of the same which séeketh all that hée can to destroye the soule of the lawe For the Lawe without Christ is imperfect and voyde The nerer therefore that a man commeth to the knowledge of Christ the more he hath profited in the worde of God Wherefore howe much soeuer the Iewes Turkes Heretiques and Papistes doe boast of the worde of God yet notwithstanding because they reiect him whome the father hath sent and doe not beléeue him their boasting is in vaine because they haue not the woorde of God abyding in them 39. Searche the Scriptures for in them ye thinke ye haue eternall lyfe and they are they which testifye of me R. The fourth testimony is brought from the Scriptures M. The Iewes had the Scriptures namelye the Lawe the Prophetes and the Psalmes of the whiche they did not a lytle bragge as though it were sufficient to euerlasting lyfe simplye to haue and to reade the Scriptures diuinelye inspired and not more necessarye dyligently to reade the same and to know and imbrace by faith Christ the sonne of GOD promised in them in whome alone all saluation and lyfe consisteth C. Therfore Christ here reproueth theyr foolishe boasting because they professed that they had lyfe in the Scriptures when as they tooke hold onelye on the dead letter For he doth not simplye reprehende vs because wée séeke lyfe in the Scriptures séeing they are prouided and appointed to vs for the same purpose for the word of the Lord is called the worde of lyfe and saluation The scriptures ordained of all men to be red because they which reade the Scriptures by fayth in Christ are instructed to saluation shal find in déede in them euerlasting life but he commendeth this that the Iewes thought that the Scripture was able to quicken them when as they were farre from the true sence and meaning thereof maye when they seeke to suppresse the light of lyfe contayned in them For howe coulde the Lawe bring lyfe without Christ who alone bringeth the same They therefore whiche reade the Scriptures without fayth in Christ Rom. 7.7 2. Cor. 3.9 shall finde nothing in them but the kylling Letter as the Apostle Paul teacheth Moreouer we are taught by this place to séeke the knowledge of Christ out of the scriptures For they which Imagine of Christ what they lyst them selues shal haue at the last nothing but a vayne phantasye Christ knowne by the scriptures Fyrst of all therefore let vs noate that Christ can be truly known by no other meanes than by the scriptures The which being so it followeth that we must reade the scriptures with this minde that we maye finde Christ there Whosoeuer declyneth from this scope and ende howe so euer hée spendeth his whole lyfe and wearyeth him selfe in reading hée shall neuer attaine to the knowledge of the trueth For what can wée knowe and vnderstands without the wisedome of God M. The Scriptures are geuen to vs from aboue not to the ende we might
suche admiration and estimation their power by whiche they excell in the worlde that they are not afearde prowdelye to contemne all lawe and equitie and if any thing happen otherwise than they desire than they woulde confounde boath Heauen and earth M. For this kinde of Tyrauntes Tyraunts as they desire nothing else than to extorte and obtaine at the handes of their subiectes whatsoeuer they will or desire without consideration of equitie and Lawe euenso they can abide nothing lesse than not to be obayed in all thinges and that it shoulde so come to passe that the thing whiche they commaund should not be fulfilled This one thing they still obiect that the superiors must be obayed as though God were not aboue all whose will all mortall men ought to followe M. So Pharao obiected to the Midwiues that they had not fulfilled his commaundement Exod. 1.18 Ioh. 19 i0 A. Pilate set his aucthoritie before Christ when he made him no aunswere M. Also these reuerende Lordes sayde vnto the Apostles after the resurrection of Christ Did not wee straitelye commaunde you that ye shoulde not teach in this name Act. 5.28 And behoulde yee haue fylled Hierusalem with your doctrine Act. 4 and intende to bring this mans bloude vpon vs. C. The high Priestes in demaunding why Christ is not brought vnto them doe so farre extol theyr power that they woulde haue nothing to withstand their commaundement A. They enquire they complayne they are out of their wittes nothing considering the mightie hand of the Lord by which hee is woont to protect and defende his seruauntes M. Euenso at this daye Kinges and Princes in theyr Edictes complaine that they haue hitherto in vaine set foorth so manye Edictes Thankes be to God which so defendeth the cause of his truth the confusion of humaine arrogancie that euerye where yea in the verye courtes of Princes there are some founde which wil not obay wicked commaundements but will rather make them frustrate B being surelie perswaded that they ought rather to obaye God then men Act. 5.29 46. The seruaunts aunswered Neuer man spake as this man doeth R. As the heart of the King is in the hande of God Pro. 2i i◠that hée maye turne the same which way it pleaseth him euenso the practises and counsayles of theyr Ministers are in the hande of God neyther can they doe anye other thing than that which the Lord wil suffer them For the Ministers of the high Priests in this place intended and purposed to take Iesus and for that cause went foorth from the high Priestes but when they intended to doe most theyr heartes fayled them insomuch that they coulde not laye handes on him that we might learne in aduersitye to truste vnto God being assured that our aduersaries can doe nothing vnto vs but that which shal please the Lorde and which shall tourne to our profite So he preserued Iacob from the crueltie of Laban Gen. 31.24 C In lyke manner also we must consider the power and efficacie of the worde of God which is wont to mooue and strike not only the godly but also the wicked These men confesse that they were striken and tamed onely by the worde of Christe and yet for all that they doe not repent neyther doe they geue that due and lawfull honours which belongeth to the worde of God If it be true that neuer man spake after that manner why doeth not the deuine power which they were constrayned to féele so affect their hartes that they geue them selues wholy vnto God But thus verely ought that saying of the Prophete to be fulfilled Esay 11.4 He shall beate downe the wicked with the breath of his mouth And we shall sée hereafter that by the voyce of Christe only Iohn 18.6 they whiche sought his death were so confounded that they fell downe backward to the ground euen as if they had béene beaten downe with Clubbes Let vs knowe therefore that there is so greate force and power in the doctrine of Christe that it doth also terryfye the wicked Suche soldyers as these were wée may behould many at this day are who although they be constrayned whether they will or noe to wonder at the doctrine of the Gospell yet notwithstanding are so farre from submitting them selues vnto Christe that they abyde still in the tents of his enemies and other some which are farre worse being in the fauour of the wicked doe rayle speake euyll of the Gospell although their conscience beare them wytnesse that the same is of God 47. Then aunswered them the Pharisees Are yee also deceyued Bv. The wonderfull counsayle of God appeared in the former example of the Souldiers For he conuerteth the practises and counsailes of the high Priestes to their owne confusion and subuersion when as hée discouraged the souldiours with the onely word of Christ For the Pharisées sought all that euer they coulde to subuert the Doctrine of Iesus and to bring him out of credite with all men But their practise and counsaile hauing contrary successe they doe confirme and set foorth his aucthoritye when they séeke by all meanes to extinguishe the same Neuerthelesse their impietye increaseth more and more So that they being nothing moued with the aunswere of the Souldiours but rather more inflamed with anger hatred and pride do exclame saying Are ye also deceyued M. Here let vs noate the lot of Christes doctrine The force and power seducing is attributed to the same and in suche wise that they which were not sent to heare but to take Christ should bée deceyued by hearing So at this daye many Papistes are very wary and circumspect that they off heare not the pure and sincere Doctrine of the Gospell For saye they it is so pernicious and ready to seduce that if thou heare the same but once thou art by and by seduced A. Wherevpon also the persecutours of Christ commaund the professours of the Gospell which are caried to death to haue their tongues cut out of their heads least in the middest of the flaming fire they should win some by the open confession of Christ Iesus And it is no maruaile if they bée so angrye at their tongues séeing they could not resist them being directed by the holy Ghost according to the assured promise of Christ Luk. 21.15 I wyll geue vnto you a mouth and wisedome the which all your enemies shall neuer bee able to resist But the foolishe and madde men are afrayde of themselues in vayne M. For if the wicked man heare the Doctrine of Christ an hundred times he shall not bée taken naye if hée come without a malicious heart against the same and come not with a minde to heare and to be taught he shall retourne againe as he came This is the glory of the trueth which the wicked go aboute to beare men in hand that it is the doctrine of erroure A. But so many as are ordained to euerlasting life doe
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
exclude thée out of the Sinagoge as a lying heritique Behoulde here wyth what security and bouldenesse impietye and hypocrisie obiect vnto the Prince of godlynesse and truth the lye M. The malice of the Pharisées could not be at rest Esay 57.20 For the hearte of the wicked is as the boyling Sea that cannot rest whose waters cast vppe myre and dyrte The more the brightnesse of this light dyd reueale it selfe in Christ the more this wicked kinde of men was inflamed with malice It gréeued them much that the temptation by the Adulterous woman had no better successe They retourne therefore to the fight and contention euen as flyes to the flame of a burning Candle C. And rashlye they say that hée speaketh in vayne except hée bringe better proofe then hys owne wordes M séeing it is written Let another man prayse thee Pro. 27.2 and not thy owne mouth a straunger and not thy owne lippes A. But willinglye they were ignoraunt that Christ had sayde vnto them Iohn 5.34 I receyue not testimonye from man but I speake these thinges that yee might bee saued M. Wée are taught therefore in this place that it is no meruayle if so bée the Preachers of the truth are accounted as lyers of the wicked Children of the Deuill when as these Doctors durst openlye wyth such boldenesse resiste the truth it selfe But lette this one thing suffice Deut. 18. i9 That God one day wil take vengance of those which despise the doctrine of his Prophete whome hée sendeth vnto them 14. Iesus aunswered and sayde vnto them though I beare recorde of my selfe yet my recorde is true for I knowe whence I came and whether I goe but ye can not tell whence I come and whether I goe Bv. Christ by this demonstracion plainelye proueth that hée is the sonne of God and verye God him selfe and that the Doctrine of the Gospell is most certaine C. also that this testimonye hath credite and aucthoritye inough because hée is no priuate personne taken from among the common sort of men but a farre more excellent person M. Hée doth not denye but that he testifyeth of him selfe but hée denyeth that his testimony is false And this he doth by making a distinction C. For when hée sayeth hée knoweth from whence he came and whether he would goe he exempteth him selfe from the coÌ„mon number of men The sence and meaning therefore is this Although euery man is suspected in his owne cause and although it bée prouided by lawes that no man speaking in his owne cause should bée credited yet notwithstanding this can take no place in the Sonne of God which is aboue the whole worlde For hée is not to bée reackenedin the order of menne but hath this priueledge from the Father to gouerne all men with his worde aloane B. Here thou séest that the Lord sayd by immitacion or concession â—â—hn 5.31 If I testifye of my selfe my testimony is not true For because hée knewe from whence hée came and whether hée would goe that is to saye that hée was the sonne of GOD and the euerlasting woord of the Father which tooke vppon him our humane nature whiche also hée woulde shortlye after extoll and aduaunce into the glorye of his Father knowing these thinges hée coulde not but speake that whiche was most true that is to saye diuine and coulde testifye nothing of him selfe but that which was in lyke manner most true But the Iewes knewe neyther of them boath and therefore they coulde not beléeue the true testimonye whiche hee gaue of him selfe C. For Christ in these woordes testifyeth that hee had not his beginning of the worlde but that he came from God and therefore not méete and right that his Doctrine whiche is Diuine should bée subiect to mans Lawes But because he then had vpon him the fourme of a seruaunt and was humble and méeke hée was despised for the which cause he putteth them in minde of the glorious Resurrection whiche hée should haue which in déede was a manifest shewe and proofe of his hydden and vnknowne Diuinitye at the first When hée sayeth that hee knoweth and they knowe not he geueth vs to vnderstande that his glorye is nothing diminished by their vnbeléefe B. As for example If so bée an Ambassadour shoulde come from the Emperoure promisyng greate benefytes vnto vs in the name of the Emperoure if wée wyll obeye his commaundementes and wée denying to beléeue him hée should saye I know from whence I came and whether I gooe I am sure that I am the Emperours Ambassadour sent for those consideracions which I haue declared vnto you to him also I wyll returne and shew him how I haue done my businesse and wyll receyue the condigne reward of my labours Therefore what thinges soeuer I testifye of my Ambassage they are true but you which knowe not from whence I came and whyther I goe refuse to geue credite vnto mée M. By this place also Christ declareth that the Iewes had falselye boasted before saying VVee knowe from whence this fellowe is but when Christ shall come no man shall knowe whence he is 15. Yee Iudge after the fleshe I iudge no man Ye Iudge after the fleshe C. This place maye bée expounded twoo manner of wayes eyther that they iudged of him after the wicked sence and vnderstanding of their fleshe or else that they iudged of him according to the outwarde shewe of his person For fleshe is sometyme taken for the outwarde shewe of man and boath sences doe verye well agrée with this place because whether the affections of the fleshe beare rule or whether the beholding of the person doe preuaile in Iudgement there neyther trueth nor equitye take place Notwithstanding the sence seemeth to be more certayne if so be we make here a comparison betwéene the fleshe and the spyrite as if hee should therefore deny them to bee lawfull and meete Iudges because they were not guided by the spirite As if hée should saye Yee iudge of my woordes and deedes after your wicked affections hauing no part of the Spyrite of GOD in you therefore ye erre RV And this is the onely cause why menne erre and iudge amisse of Diuine matters I iudge no man A. Some distinguishe thus that he iudgeth not as man iudgeth othersome referre it to the tyme because hée being in earth tooke not vppon him as yet the office of a Iudge C. But more rightlye it is ioyned with the sentence following that the sence may bee thus Christ Iudgeth not and if he doe iudge his iudgement is fyrme and authenticall because it is diuine So that the formar parte where he denyeth that hée iudgeth ought rather to bée restrayned to the cyrcumstaunce of this present place For that hée might the better conuince his enemies of pride hée vseth this comparison because they vsurped to them selues lycence to Iudge preposterously and yet neuerthelesse coulde not abyde him teaching simplye and abstayning from the
of Abraham And this faulte hath béene to common and generall in all Ages to referre to the oryginall of the fleshe the extraordinarye giftes of God and to ascribe vnto nature those remedies which God appointeth to correct the same 34. Iesus answered them Verilye verily I say vnto you that whosoeuer commytteth sinne is the seruaunt of sinne C. Here he vseth an argument of the contraries They boasted themselues to be frée but he proueth them to be the seruauntes of sinne because they being subiecte to the desyres of the fleshe dooe sinne daylye Bv. Ye thinke your selues sayth hée to bee verye frée but in déede ye are seruauntes For this is most certaine that hée is a seruaunt to that thing wherevnto hée is become obedient ye shewe your selues obedient to sinne therefore ye are the seruauntes of sinne and so by consequent the Deuell is your Lorde and Maister for hée ruleth here ouer suche as are subiect to sinne And it is maruaile that men are not conuinced and constrained by their owne experience to laye aside all Pride and to learne to humble them selues Also it is too common a thing at this day that the more a man is ouerwhelmed with sinne the more stoutly he braggeth and boasteth of frée wyll It is not true Captiuitye nor true seruitude if so be a man be borne a seruant of a Handmayde or be taken in the warre or doeth by Lawe sell him selfe into anothers power or if he bée shut into close prison but hée is a Captyue whiche is vnder the power of sinne and the Deuyll R. And such Captiues and seruaunts are all men by theyr owne nature Rom. 5.12 Because by one man sinne entered into the whole worlde and so by synne death came vppon all For by Adam all his posteritie became subiect to sinne to affliction death hell and to the cruell tyrannye of the Diuell And the Lawe and right of Sinne is to kill for the wages of sinne is death the Lawe of death is to condemne the Lawe of afflictions is to bring trouble and misery and the power and aucthoritye of Sathan is to destroye To these powers Adam hath made vs and all our strength subiect by hys obedience And this is so greate captiuitye and seruitude as greater cannot be deuised For whosoeuer is in this seruitude and bondage hée can doe nothing with a frée will hée hath no peace of conscience hée hath no rest howe frée soeuer he bée in bodye Out of this Captiuitye no Captiue coulde euer deliuer another Man captiued to sinne Wherefore Christ the Sonne of GOD descended from Heauen and was made man and by his Crosse Death and Resurrection hath deliuered vs from the Lawe and power of sinne leaste the same shoulde kyll vs from the power of death least the same shoulde condemne vs from the power of afflictions least they shoulde trouble vs and bring vs to miserye and from the power of Sathan least he should destroy vs. And hee hath restored vs to righteousnesse Christ hath made vs free to ioye to lyfe and into the fauour of the most mightye GOD and hath made vs the Sonnes of GOD whiche were before the bondeslaues of Sathan Also this true libertye must not bée drawne to carnall and to humaine desires but to faith and loue which are twoo workes of the holye Ghost setting vs at libertye Wherefore Faith is the Rular and Mistres in Sinnes in afflictions in death and in hell Faith ouercommeth sinne For it teacheth that we are so deliuered from them that they haue no power at all in vs neyther can destroy or condemne vs. Moreouer the reliques of sinne are purged awaye by faith and in stéede of sinnes the righteousnesse of GOD which is Christ is set In so muche that whatsoeuer true fayth commaundeth being dyrected to the worde which is Christ it cannot chose but bee righteousnesse howe muche so euer it séeme outwardlye to bée sinne Faith is the mistres in the libertye of spirituall thinges Nowe as Fayth is the Mistres in the liberiye of spirituall thinges so charitye is the Ladye in the libertye of corporall thinges as of Foode Apparell Moneye and suche kinde of earthlye benefites In these thinges wée must be so frée as charitye wyll suffer For although by the Lawe and libertye of Faith all externall thinges are frée yet notwithstanding the vse of this libertye is left vnto the dispensation of Charity as all meates by the Lawe of Fayth are frée For all thinges are cleane and that which entereth into the mouth of a man doeth not the defile the man notwithstanding charitye dispenseth the vse of this libertye T it i.xv. Mat xv xi i. Cor 8 13. Charity is the mistres of corporal thinges Wherevppon the Apostle Paule sayth If so bee meate offende my brother I wyll neuer eate fleshe Also hée sayth I maye doe all thinges but all thinges are not expedient For wée muste haue respecte vnto charitye So also the whole earth all heauen and the whole Sea and all thinges in them are frée by Faith For the earth is the Lordes and the fulnesse of the same and wée are the Lordes Wherefore the whole earth is frée for vs and oures also but charitye dispenseth the vse of this libertye which wyll not suffer mée to benefite my selfe to the iniurye and hurte of my neighboure For charitye stealeth not deceiueth not playeth not the Tyraunt neyther offendeth our neighbour in worde but if so bée it standeth in néede of any thing that is our neyghbours it séeketh to winne the same by intreatye and for money taking nothing without the good wyll of our neighbour Brieflye by Faith we are called into the most excellent libertye of the Children of GOD and by charitye wée are called into the seruice of our neigboure as the Apostle sayeth Owe nothing to any man but this that yée loue one another C. This therefore is the purpose of Christ Rom. xiij 8 to shewe that all are subiecte to sinne whome he deliuereth not insomuche that they are seruauntes euen from their birth taking the contagion and infection of Sinne of the corrupt nature Wée must also noate the comparison betwéene nature and grace vpon the which Christ here standeth whereby it shall easilye appeare that men are spoyled of libertie except they recouer the same from some other Bv. To this effect partayneth the whoale sixt Chapter almost of the Epistle of Saint Paule to the Romaynes where hée speaketh of this seruitude of sinne C. Moreouer this seruitude is so voluntarye that they which necessarily synne are notwithstanding not constrained to synne M. To synne here noateth and sygnifyeth not the symple acte but the verye purpose indeauoure and meditation of a corrupt minde and the wickednesse of depraued and defiled nature although the worke of syn follow not and is not as yet come into action insomuch that the Reprobates maye be sayde to synne euen as euell trées are sayde to bring foorth euyll
are with Christ true Pastours because they entered in to the Church by the worde of the Lord and fed the people of God in the pastures of Christ C. Therefore we must noate by the wordes of Christ that thinges contrary are compared here together but yet betwene the Lawe and the Doctrine of the Gospell there shal be so litle difference and contrarietye found that the Lawe shal appeare to bée nothing else but a preparatiue to the Gospell To be short Christ testifyeth that all doctrines by which the world hath béene seduced from him were nothing but mortall plagues because without him there is nothing but deadly destruction R. therefore all the teachers of humaine tradicions and the carnal interpretours of the Law are Théeues and murderers for with theyr pestilent docttrine they murder soules For they which beléeue lyes doe perishe togeather with the lyes whiche they beléeue C. Neuerthelesse by these we are taught Antiquitie proueth not the truth how much God estéemeth of antiquitye and how much also we ought to esteme of the same so often as it is brought in to contend with Christ For to the end no man myght bee moued herewith that in all ages there haue béene teachers who haue cared for nothing lesse than to direct leade men vnto Christ Christ himselfe expreslye sayth that it maketh no matter how many such there haue béene or howe long agoe they haue béene because this is to be considred that there is but one doore the which whosoeuer leaueth and diggeth vp gates and breaketh vp doores to enter in is a Théefe and a Robber But the Sheepe did not heare them M. By these shéepe hée meaneth the elect C. and hée proueth that they were not of the Churche of God which haue béene led out of the waye by false teachers First of all this is therefore spoken lest when wée behoulde the great multitude of suche as go astraye wée by their example thinke that wée also may go astraye and perish For this is no small consolation and matter of trust when we knowe that Christ hath alwayes defended his shéepe from the manifolde lyings in wayght of woolues and théeues A. To this effect also pertayneth that which hée sayth in another place namely that false Prophetes and false Christes shoulde worke wonders so that many shoulde be seduced and euen the elect also if it were possible Mat 24.24 C. It may bée and often times it commeth to passe that the shéepe doe erre and goe astraye before they be gathered into the Shéepefolde of Christ that is to saye before their calling In like manner it commeth often times to passe that they which haue béene of the housholde of Fayth are straungers for a time and after a sorte doe cease to be sheepe but these thinges are nothing repugnaunt with this sentence of Christ for thys is the simple meaning of Christ that al the elect of God though they haue bene tempted with an innumerable sort of errours are notwithstanding kept in the obedience of godly Fayth least they shoulde be made a praye for Sathan and his ministers And this worke of God is no lesse wonderfull when hée gathereth togither the shéepe that for a time haue gone astraye than if they shoulde haue remayned shutte vp in the shéepefolde for euer For this is alwaye and without exception true that they are not of vs i. Iohn i i9 which goe out from vs but they which are of vs doe abyde with vs to the ende of the worlde Bv. Therefore because the electe haue alwayes the marcke of Goddes Children and of the Lordes slocke printed in their heartes by and by they knowe that the same which is sette forth by false teachers procéedeth from another spirite These shéepe loue Christ desyer christ and séeke after Christ yf any man therefore preach him if any man bring hys word they ioyfully receiue the same whereas they do not know a straungers voyce but flee from the same They are straungers which differ from Christe which want the spirite of Christe and which abhorre the voyce of Christ that is to saye they are straungers which forsake the true Faith The Bishoppe of Rome a false teacher Wherefore let not the Bishop of Rome maruel that we wil not heare his voyce For he preacheth not vnto vs Christ the true Shepheard in him all thinges but he preacheth vnto vs him selfe For he would séeme to bée and would be accounted in déede the heade of the vniuersall Church he boasteth him selfe to be the great Pastoure in earth the vicar of Christ which can bind and remit our sinnes Therefore séeing we are Christes and doe knowe no mans voyce but the voyce of this our Shepheard let that Lycaon with his deceyuours and false teachers go to the place which hée hath deserued Lycaon was a King of the Archades who went about by murder to deface the God Iupiter as Ouid writeth C. But if so bée the number of the Faythfull be lesse then were to be wished also if so be many out of a fewe slide awaye the godly teachers haue herewith all to comforte them selues that Gods elect which are the shéepe of Christ heareth them A. He which knoweth God saith saint Iohn heareth vs. C. It is our partes dilligently to endeuour our selues by all means to seke to bring the whoale world to the vnitie of fayth if it might be in the mean time let vs be contented with our nomber be it neuer so small 9. I am the doore by me if any man enter in hee shall bee safe and shall goe in and out and finde pasture I am the doore R. Twise Christ calleth himselfe the Doore not by superfluous repitition but by a necessarye explication of a double Doore B. For there is a Doore of true pastours and another also for shéepe as we haue declared before in the seauenth verse By me if any man enter C. A notable consolation for the godlye For Christ promiseth vnto them health and a prosperous state Then hée expresseth two partes the first is that they shall go safely whether soeuer it shall be néedefull the seconde is that they shall eate to their contentation By egresse and regresse that is to say by going out and comming in the Scripture often times meaneth all the actions of mans lyfe 2. Par. 2.10 Deu 28.6 Psa 12i 8 M. as in the first Chapter of the seconde booke of Cronicles in the eyght and twentie Chapter of Deuteronomie and in the hundered and one and twentie Psalme C. Therefore in these wordes a double vse of the Gospell is commended vnto vs the first that in Christ our soules shall finde pasture which otherwise are readye to pine and are fedde with nothing but winde the seconde that he will be a sure defence and forte to vs against the inuasion of Wolues and théeues R. For the Gospell the wordes of lyfe righteousnesse saluation lyfe and all Gods graces are pasture
to passe and then if they could not snare him with wordes to laye hand on him Therfore Christ although he semed to be as it were taken already yet by the wonderful power of God escaped out of their handes C. By which we are taught that we are not geuen as a praye to the wicked whome the Lorde doeth often times bridell at his will and pleasure M. Therefore it is not vnlawefull for the Minister of Christ to séeke to escape out of the handes of the wicked 40. And went awaye againe beyonde Iordane into the place vvhere Iohn before hadde baptized And there hee aboade M. Christ leauing Hierusalem went ouer Iordane for because that Region as a sanctuarye serued for his securitie and rest For such was the corruption and wickednesse of the Cittizens of Hierusalem that the farther any place was from them the more conuenient the same was for Christ and againe the more néere the more perilouse it was for him to abide in because of the wickednesse of the Iewes whenas notwithstanding yf there hadde bene any place in the whoale world féete for the preaching of Gods kingdome Hierusalem should haue bene the same A. The Lawe saith the Prophete shal go forth of Sion and the word of the lorde out of Hierusalem i. King 24. M Euenso the nerer that a man is to the Cittie of Rome yf he be a good man the more he is in daunger C. Christ therefore taught vs by his example to vse occasion Where Iohn before had baptised Bv. He went aparte into that place that by his presence he might bring in rememberaunce the testimonie of Iohn which he bare vnto Christe and that hee might drawe many to Iesus the Sauioure of the worlde that is to saye to him selfe Wherevpon also it followeth 41. And manie resorted vnto him and saide Iohn dyd noe miracle but all thinges that Iohn spake of this man were true And many resorted to him M. As the light sette vpon a Candelsticke cannot be hidde so the truth of God allthough it be condemned of the reprobate findeth many which followe the same though it flée away Bv. faithfull Shéepe will neuer forsake their sheapheard M. There was a tipe before of this matter in Dauid to whome he fléeing from the face of Saule Esa 57.20 manye are sayde to come out of Iury. Euenso the counsailes of the wicked by whiche they séeke to extinguishe the trueth haue so litle successe that they rather serue for the furtheraunce of the same A. A notable example whereof wée haue here and also in the storye of the blind man The which I would to God they would marcke and consider whiche séeke to extinguish the light of the Gospel in euerye Cittie C. Therefore this concourse of people here sheweth that Christ sought not to be solitarye that hée might cease from doing of his dutie but that hée might erect the sanctuarye of God in the desarte when as Ierusalem which was his proper seate had reiected him And verely this was the horrible vengeaunce of God that when the temple which God had chosen was become adenne of Théeues the Church of God should be gathered togither in a prophane place Ihon did no miracle Bv. Many beléeued in Christ being driuen therevnto partely by the doctrine of Iohn and partely by the signes of Christ but specially they were drawne by the spirite of God C. They gather that Christe was more excelent than Iohn because hée had done so many myracles whereas Iohn had done no myracle Bv. God woulde haue no miracles done by Iohn least the people shoulde haue attributed to much vnto him and therfore hée would haue him onely to teache and to testifie R. For as the bodye of Moyses and his Sepulchre are hid vnto this present daye Deu 34 6 and that by the iuste prouidence of God least that supersticicious flesh in visiting the bodye of Moyses shoulde committe Idolatrie euen so for iust cause Iohn than whome otherwise there arose not a greater among womens Children wrought no miracle For if so bée the gift of myracles had bene ioyned to his doctrine and holynesse of lyfe the people coulde scarce haue bene drawne from beléeuing hym to be Christ For the giftes of God are distributed according to his deuine will not all to euerye one but to euerye one somewhat euen as the members of the bodye haue not all one action Neyther maketh it any matter before God to bée endued with many giftes Rom. i2 but to beléeue in Christ is the acceptable worke and labour For fayth is that onely necessarye gift which Iustifieth and saueth all other giftes whether they be spirituall or corporall serue not to iustification but to the edification of the Churche This is the cause why Iohn wrought no myracle Bv. But the Lorde would haue his sonne to be famous with myracles M. For this glory was due vnto Christe who also being glorified wrought greater myracles by the hands of his seruauntes than euer hée dyd by himselfe when he was vpon the earth C. Notwithstanding wée must noate that wée must not alwaye iudge by myracles although myracles Ma 24 24 2 Thes 2.9 Math. 7.12 being ioyned to doctrine haue no small wayght But all things that Iohn spake C. This séemeth not to be spoken of them but added by the Euaungelist to teache that they were led by a double argument to beléeue in Christ because in very déede they sawe that the testimony was true which Iohn bare vnto him and also bycause his miracles made him more famouse M. Wée sée here howe the hearing of the worde of God though not presentlye vnderstoode serueth in due tyme to knowe the trueth A. The word of God séemeth sometime to be preched in vaine but at the length it bringeth forth fruite in due time 42. And many beleeued on him there M. Where did they beléeue In that place into the which the Lorde was fled by reason of the maliciouse wickednesse of the Iewes Therefore these men were so disposed that so soone as they sawe the glory of the miracles of Christ and were admonished of the truth of the sayings of Iohn they were so litle offended by that flyght that they did not only still beléeue the truth which Christe preached but also condemned the mallice of the Iewes I would to God this present age had many such who knowing the trueth would still retaine the same in their hartes againste all offences and lettes which the wicked can obiect ⧠The eleuenth Chapter 1. A certaine man was sicke named Lazarus of Bethany the towne of Mary and hir sister Martha A certaine man was sicke R. THIS whoale Chapter almost maketh onelye a discourse of the raysing vp of Lazarus howbeit a shorter discourse myght haue bene made of the same But the Euangelist doth not wythout cause so largely describe the same For all thinges are wrighten for our learning M. For amonges the reste of the miracles which Christ
heauen to sytte at the ryght hand of my father From whence by sending the holy Ghost I will first of all bring that thing to passe which ye thinke to avoyd by killing mée namely that the whoale world that is to saye all mankind maye followe mée For I will drawe all men vnto me they béeing perswaded by my spirite that I am the sauioure of the worlde 34 The people aunswered hym wee haue heard out of the Law that Christ bydeth euer and howe sayest thou the sonne of man muste bee lifte vppe who is that Sonne of man M. The people vnderstoode that the Lorde spake of his exaltation by whiche he shoulde be put to death Therefore they obiect vnto him saying we haue heard out of the Lawe C. There is no doubte but that there purpose was maliciously to cauill at the wordes of Christ therefore their owne mallice blindeth them that they can sée nothing in the cleare light They saye that they will not account Iesus for Christ because hée sayde hee should dye whenas the Lawe promised euerlasting continuaunce to the Messias Iohn 8.17 As though boath were not exppressed in the Lawe that so soone as Christ was dead his kingdome should florishe for euer But these men take occasion to cauill of the last parte 2 Kin. 7.16 Psalm 4.7 Psal 72.17 Psa 89.30 Psa 100.4 Psa 127.2 Esai 9.7 Esai 40.8 Ezec. 37.25 M Here they call the Scripture of the oulde Testament the Lawe euenas Christ vsed this worde Lawe before But the testimonies of Scripture wherevnto they leaned were these which I haue coated in the Margent C. But the originall of this error was for that they looked for worldelye Pompe to be in the Messias and in his kingdome Hereuppon it came to passe that they reiected Christ because he was not according to their fantasy and Immagination A. But verily they shoulde fyrst of al haue consydered this which Peeter teacheth namely howe that the spirite of Christ which was in the Prophetes testified the afflictions that Christ shoulde suffer i. Pet. i. xi and the glory that should follow the same For what other thing did Esay and Danyell prophesy of Esay 53.2 Dan. 9 26 Therefore the Iewes are worthy of no excuse whiche for this cause would not receiue Iesus to be Christ for that he was subiect vnto death For it behooued Christ to suffer and so to enter into his glory Luk. 24.26 Who is that sonne of man This question containeth a mocke or scorne as though Christ by that shorte refutation had nothing to saye Wherby it appeareth howe arrogant Ignorance is For it is as much as if they had sayd goe thy waye nowe and boast thy self to be Christ when as thy owne confession argueth that thou hast no affinitie or symilitude of the same 35. Then sayde Iesus vnto them yet a little while is the light with you walke while yee haue lighte leste the darckenesse come one you For hee that walketh in the darcke wotteth not whether hee goeth Bv. He might in fewe wordes haue made aunswere by the distinction of the two natures namely that one and the selfe same Messias is boath mortal and immortall for according to the deuine nature he is immortall and mortall according to his humaine nature notwithstanding hée thought it better in one worde to make an obscure aunswere and more plentifullye to exhort them vnto the Faith Howebéeit by this aunswere hee did frendly admonishe vs and sharply reprehend them for he reprehendeth them because they were blind in the lighte and also threatneth to take shortly his light from them When he sayeth that yet a litle while his light shall remaine with them hee confirmeth that which he had sayde before concerning his death For allthough he meaneth not the light of hys corporall presence but the lighte of the Gospell yet notwithstanding he alludeth vnto his departure As if he shoulde saye When I departe I will not ceasse to be light so that I shall loose nothinge by your darcknesse When he sayeth that they haue the light he geueth them a priuy nippe for that they béeing wilfully blind forsooke the light and therefore he geueth them to vnderstand that they were vnworthy to be answered because they sought to bring vnto themselues occasion of error As if he should saye whatsoeuer I forshewe concerning the crosse ye make a laughing matter at the same and despise it Wherefore the Gospell shal be preached vnto you yet a little while and yée shall not long haue Christe with you which is the true light For the time wil come when Christ and the Gospell shal be taken from you and ye shal be cast in vtter darckenesse and blindnesse It were better therefore that nowe whyle occasion is offered you yée would not neglect the haruest of your saluation For hée which forsloweth the haruesâ—e shall honger in winter but hee whiche fetcheth his haruest in sommer is wise Nowe is youre haruest nowe ye haue the light with you sée therefore that yée so walke that the darcknesse comprehende you not and when the nighte is come ye be blind M. In fine he sheweth them of that wherof he spake in another place saying Mat 21 43 The kingdome of God shal be taken from you and geuen to a nation that will being forth better fruite of the same C. Furthermore in that he sayeth that the light shall shine vnto them but a litle while that belongeth to all the vnbéeléeuing for the Scripture promiseth that the Sonne of righteousenesse shall ryse and shine vpon the Children of God and shall neuer sette The sonne hereafter shall not shine vnto you in the daye time Esay 60 16 nor the moone in the night but the Lord shal be youre euerlasting light Notwithstanding all men muste walke warely because darcknesse followe the contempt of the light The which also is the cause why such darke and cloudy night hath béene before this tyme many ages in the world because few would com to the bright shine of heauenly wisedome For Christ doth shine vnto vs by hys Gospell that we might follow the way of saluation which he sheweth Therefore they which vse not the grace of God do put out the Light somuch as in them lyeth He that walketh in Bv. he sheweth the discommoditye which the vnbeléeuing receiue and to terrifye them the more he sheweth how miserable their condition is who béeing destitude of the light do erre all their life long for they cannot mooue theire foote withoute falling or the perill of stombling And Christ nowe pronounceth vs to bee in darcknesse except hee shine vnto vs. 36. While ye haue light beleeue on the lighte that yee maye bee the children of the lighte These thinges spake Iesus and departed and hidde bim selfe from them Bv. This exhortation to Faith is verye graue and waightie to the which he addeth a most large reward C. For hee calleth those children of the light who béeing
them selues and think that they shall escape vnpunished for abusing Christe he addeth heare a horrible threatening that although he rest and suffer yet his only doctrine shall suffice to condem them euen as in an other place he sayde that there shoulde neede no other iudge but Moises in whom they dyd glory Therfore the sence is this Iohn 5.45 I earnestlye desiring your saluation doo not vse my auctorytie in condemninge you but doo wholely séeke to saue that whiche was loste yet thinke not ye that you are therfore escaped the hand of God Bv. For they shall not escape vnpunished and go away without iudgement which contemne and reiecte the sonne of God C. For to speake of the least the onely worde which ye haue despised shall be a sufficient and meete Iudge And receyueth not my wordes C. This latter part is an exposition of that which wente before M. For in these wordes it is declared â—hat it is to obiect the Sonne of God and what they are which reiected him C. For because men haue hypocrisy ingraffed in them by nature there is nothing more easy for them than in words to boste that they are ready to receiue Christe and we sée how common this vaine boasting is euen amonge the most wicked Wherefore we muste remember this definition namelye that Christe is reiected when we imbrace not the pure doctrine of the Gospoll M. euen as to receiue Christe is nothing else but to receyue his worde by a liuely faithe C. The Papistes bragge with openne mouthe of the worde of God but so soone as the same is preached ther is nothing more hatfull vnto them These kisse Christ as Iudas did Therefore let vs learne to include him in his worde and geue vnto him that worshipe of obedience onely which he requireth The worde that I haue spoken C. He could not by a more gloriousse tytle extoll the authority of the Gospell than when he geueth the power of Iudgeing vnto the same For accordinge to these wordes the laste Iudgement shall be nothing else than an approuinge of the doctrine of the Gospell For Christ shall site vpon his tribunall seate but he affirmeth that he will pronounce that sentence out of his worde which he nowe preacheth This threatninge ought to make the wicked much afearde when they cannot escape the Iudgement of his doctrine which they nowe so prowdly contemne Againe hereby commeth a wonderfull consolation to the godly that howsoeuer they are now condemned of the worlde they are notwithstandinge already Iustefied in heauen because whersoeuer the faith of the Gospell hath this feate the tribunall seate of God is errected to saue We bearing our selues bould vpon this aucthoritye there is no cause why wée should care for the Papistes with theire preposterous Iudgementes because our faith reacheth aboue the Angels Bv. Therefore let vs well remember this and let vs take hede that we despise not the Lorde speaking to vs in his Gospell 49 For I haue not spoken of my selfe but the father which sente me he gaue mee commaundement what I should saye and what I shoulde speake C. Leste the externall shewe of man should deminish any thinge of the maiesty of God Christ calleth vs from the fame vnto his Father And for this cause he maketh mention so often times of his Father And verely seing it is greate wickednes to transfer vnto any other any parte of the deuine glory it is necessary that the same worde come from God to which Iudgment is geuen Bv. Christ therefore in these wordes doth very strongly maintaine the whole doctrine of his Gospell and proueth the same not to be humane but deuine vndoubted and authenticall C. Also here hée putteth a difference betwéene him and his Father not according to the deuine person simplye but rather according to the fleshe least the Doctrine being iudged to be of man shoulde haue the lesse waight and auctoritye Moreouer if so be the conciences of men shoulde be subiect vnto humaine lawes this reason of Christ shoulde not serue that his word shall be a Iudge because the same hath not come from man according to the saying of Saincte Iames There is one Lawe geuer which is able to saue and to destroye Moreouer hereby we maye gather what wicked and cruel sacriledge that is that the Pope dare presume to binde mens consciences vnto his immaginations for by this meanes he arrogateth more vnto him selfe then doth the sonne of God who denyeth that he speaketh any thing but according to the commaundement and prescript of hys Father A. The which he doth not only here affirme but very often also for the commendation of his doctrine as in the seuenth and eyghte Chapters goinge before 50 And I knowe that his commaundemente is lyfe euerlastinge whatsoeuer I speake therefore euen as the father badde mee so I speake C. Againe he commendeth the fruicte of his doctrine to the ende al men might the more willingly submit them selues vnto the same M. For hee sayeth not simply And his commaundement is euerlasting life but he sayeth I knowe that hys commaundemente is euerlastinge lyfe This is the testimony of the trueth and of the will of God towardes mankind He knewe what to teache and wherefore he was sent namely to preach the doctrine of eternall lyfe and for this cause was he sent of the Father that hee might be to the faithfull the author of euerlasting life This certainly also beecommeth the Ministers of Christ who ought to teach no other thing then that which they haue receiued in commaundement The which if they doo they also maye saye VVe speake not of our selues but hee which hath sent vs hath giuen vs a commaundement what wee shoulde teache and we know that his commaundement is eternall lyfe An excellent tytle verylye of the doctrine of Christ For the Gospell of Christe is the commaundement of God to euerlasting life that is to saye it is the doctrine or preaching of grace committed by the Father to Christ the sonne of God to eternall lyfe which he promiseth to them that beléeue in him R. For this commaundement the Father hath giuen to the sonne that hee shoulde descende into this worlde and saue all those that beeléeue For so God loued the whrlde that hee gaue his onely begotten Sonne that euery one which beléeueth in him should not perishe but haue lyfe euerlasting M. The Lawe also was commaunded to Moyses but it was giuen vppon Mount Sina with feare trembling and leading to death but the Gospell is the commaundement of God giuen to Christ the sonne of God preached in Sion and spreade from thence throughout the whoale worlde being peaceable and swéete and wrighten by the spirite of God in the tables of their heartes which beleeue offering remission of sinnes and euerlasting lyfe to all that beléeue C. It is meete therefore that they féele the vengeaunce of God which are so wickedly bent that they now refuse him to be the Aucthor of lyfe
alwayes then haue a consideration of the cause and there is no true consolation any where else in the testimony of a good conscience Bv. For it is a glorious thing for Christes sake and the profession of the trueth to bée in perrill to bée hated of menne and to suffer persecution Againe it is a fowle thing to bée afflicted for euyll doing For therefore sayeth the Apostle Peter See that none of you bee punished as a murderer or as a Theefe or an euyll doer or as a busye bodye in other mennes matters Yf any man suffer as a Christian man let him not bee ashamed but let him glorifye God on this behalfe For herevppon wée ought to bée moued to geue GOD thankes because when the worlde perrisheth in his owne blindnesse GOD geueth his lyghte vnto the Faythfull euen as the palpable darkenesse compassed the Aegiptians rounde aboute when the Children of Israell were in the manifest lyght Also wée must noate that the hatred of Christ commeth for want of vnderstanding when GOD is not knowne For vnbeléefe is alwaye blynde Not that the wicked vnderstande nor knowe nothing but because all theyr knowledge is confounded and sodainlye vanisheth awaye For my names sake M. Here let vs consider what difference there is betwéene God and the world Before God those thinges which the Apostles aske in the name of Christ they receiue before the world the name of Christ is the cause why the Apostles are hated Both these the Apostle felt and after them the true Ministers of the Gospell Because they haue not known him that sent me CYR. By this word sent is mente the whoaâ— mistery of the Incarnation Bv. And it must néedes be that boath the Father and the Mistery of the Incarnation be vnknowen when his name is odiouse by whome the Father is knowen and the causes of the sendinge vnderstoode M. But who sent Christ God the Father Therefore the high Preistes Scribes and Phariseis knewe not God They could not knowe the Father béecause they knewe not the sonne whome he had sent R. They bragged of God and bosted that they were the true worshippers of God but they knewe not God For he whiche will knowe God must knowe him by his word and not by hys owne Immaginations and dreames i. Iohn 3.1 M. Euen so before he sayde vnto them Yee neyther know me nor my Father if ye had knowne me ye would haue knowen my Father also Séeing therefore the world is ignoraunt of God it oughte not to séeme straunge if so be the name of Christ bee odiouse vnto the childeren of this world and if for his sake the Faithfull are made a mocking stock But let this saying of saynt Iohn comfort them Beehold what loue the father hath bestowed on vs that we should be called the sonnes of God For this cause the world knoweth vs not because it knoweth not him What is Christ I praye you in the eyes of the world without the knoweledge of God the Father but meere blasphemy And what are the faythfull seruauntes of Christ but a superstitiouse people For the which cause the vnbeleuers and wise men of this world haue made them alway a iesting stocke But concerninge the ignoraunce of God in the Iewes read in the seuenth chapter going before and the twenty eyght verse 22. Yf I hadde not come and spoken vnto them they should haue hadde no sinne but nowe haue they nothinge to cloake theire synne withall M. He séemed to excuse the vnbeléefe of the Iewes and also their hatered which they bare agaynst him and his disciples by this that hée sayde But al these thinges shal they doe vnto you for my names sake bicause they haue not known him who hath sent mee as though they had not done all thinges of mallice but of Ignoraunce For this cause hee added these wordes C. leste any man shoulde think that this serued to excuse theire falte and hee sheweth that they were maliciouslye blind euenas yf a man should shutte his eyes that he myght nott bée constrayned to sée the lyghte For otherwise it might haue béene obiected vnto Christ yf so bée they knowe not thy father howe commeth it to passe thâ—t thou doest not remedye their erroure Why dyddest thou not prooue whether they weare vnapte to bee taughte yee or noe Hee Aunswereth that hee hath done the duty of a good and faythfull teacher but without profite because mallice woulde not suffer them to come vnto a sounde minde Bv. As yf hee shoulde saye If I had not come and had so expresselye and plainlye opened vnto them the misteryes of the kingdome of GOD and the counsayle and loue of my Father they should haue had no sinne but nowe seeing I the sonne of God haue descended from heauen and haue expounded all the misteries of Gods kingdome and they them selues haue hearde and vnderstoode all thinges and yet would neyther knowe nor vnderstande them it cannot seeme ignoraunce which is maliciouse obstinacy and moste wicked contempt of the knowen trueth C. In these words also Chrrst séemeth to affirme that only vnbeleefe is sinne And there are some which so think For because Faith remitteth and wypeth awaye all synnes they saye that there is but one sinne of vnbeléefe which damneth This is truely spoken because vnbeléefe doth not only kéepe men from being deliuered from the desert of condemnation but also is the well spring and cause of all euels But all that disputation appertaineth nothing at all to this present place For the name of synne is not taken generally but for the circomstaunce of the cause in hand as if Christ should haue sayd that their ignoraunce was inexcusable because they had maliciously reiected God in his person euenas yf we should cal him giltlesse iust and pure whom we would absolue from one only fault of the which he was guilty Therefore this absolution of Christ is restrayned to one kinde of synne because he taketh from the Iewes the pretence of ignoraunce in the contempt and hatered of the Gospell Notwithstanding there aryseth yet a newe question as thus Was not the vnbeléefe which was before the comming of Christ sufficient to condemne men And they are madde men which gather amis of this place that whosoeuer dyed before the comming of Christ without fayth were in a doubtfull case vntill such tyme as Christ manifested him selfe vnto them As though there were not many places of Scripture which testify that the only testimony of conscience was sufficiente for them to condemnation Rom. 5 14 Death sayeth Saint Paul rayned in the world vntill Moyses Rom. 2 12 And in another place hee sayeth that they shall peryshe withoute Lawe which haue synned without the Lawe What then is the meaning of Christ There is in these wordes a concession or graunting because he meaneth that the Iewes haue now nothing any more to excuse their fault withal seing that wittingly willingly they had reiected the life offered vnto them And
keepe it he dothe not denie that to bee true whiche the woman had sayde Blessed is the vvombe that bare thee and the pappes that gaue thee sucke but extolleth those whiche heare the worde of God and keepe it C. Therefore Christe heere for this consideration commendeth fayth bicause the same beeing contente with the simple worde of God dependeth not vppon the sence and reason of fleshe and bloud So that he comprehendeth the force and nature of fayth in a briefe definition namely that it standeth not in the present aspecte but pearceth vnto the heauens and beleeueth those thinges whiche are hidden from humayne vnderstanding To this effect pertayne these sentences Fayth is an assurance of things which are hoped for Heb. 11.11 1. Cor. 5.7 and a certenty of things which are not seene Aso VVe walke by fayth not after outvvarde appearaunce The which places signifie that fayth hath his aspecte but yet suche aspecte as stayeth not on the worlde and vppon earthly obiectes If any man obiect and saye that this place is contrarie to that where he pronoūceth those eyes to be blessed which beholde him present We answere Mat. 13.16 That Christ doth not speake there of a corporal aspect only as he doth in this place but of the reuelation which is common to al the godly from the time that he came to be the redéemer of the world He compareth the Apostles with the holy Kings Prophets which were held vnder the obscure shadowes of Moses law But now he saith that the state of the faythfull is blessed bicause more perfecte lighte shineth vnto them yea bicause the substaunce and truthe of figures is offered vnto them Many of the wycked behelde Chryste wyth the eyes of the fleshe at that tyme who notwithstanding were neuer a whit the more blessed but we whiche neuer sawe Christe with oure eyes are made partakers of this blessednes which Christ héere commendeth Blessednesse of those that see not Christ Gal. 3.1 Whervpon it followeth that those eyes are called blessed whiche spiritually consider that in him which is heauenly and diuine For at this day we beholde Christ in the Gospell no lesse than if he were present before vs. M. Therefore let no man say O that I had lyued in the dayes of Christe and had seene with mine eyes those his myracles We beleeue that they are muche more blessed whiche see not than those whiche haue seene 1. Pet. 1.8 C. If therefore wee desire to sée that in Christe whiche maketh vs happie and blessed let vs learne to beleue when we see not Wheras therefore the Papists wrest these words to proue their Transubstantiation it is too friuolous and vayne That wée maye be blessed they cōmaunde vs to beleeue that Christ is in the fourme of breade but the purpose of Christ was nothing lesse than to make our fayth subiect to the inuentions of man the which fayth if it passe neuer so little the boundes of the worde it ceasseth now to be fayth If so be we must beléeue generally all thinges which are not séene then our fayth shall be subiect to all monstruous myracles to all fables and forged lyes Therefore to the ende thys sentence of Christe maye take place we must fyrst of all proue that by the worde of God of the which we do doubte The Papistes bring the worde of God for their Transubstantiation but false expounded and vnaptly alleaged Bv. Let vs therfore kéepe our selues within our prescript boundes and let vs beléeue that Christ is our Lorde our life and our resurrection in that he him selfe is risen agayne from death 30. And many other signs truely did Iesus in the presence of his disciples which are not written in this booke M. When the Euangelist did write these thing many other signes also concerning the Lordes resurrection came vnto hys minde the whiche he might haue put in writing aswell as these but bicause he had alreadie determined with him selfe concerning the quantitie of his booke and was alreadie come to the measure of the same least any man should thinke that he had written all the signes which Christe did after his resurrection that the Lord appeared not passing once or twice to his Disciples to confirme his resurrection he thought good to adde these thinges vnto his Narration C. As if he should say Let no man thinke that he hath heere a full and perfect historie Bv. For the Lorde Iesus did declare by many other Argumentes signes tokens and demonstrations the truth of his resurrectiō and of his diuine power and that so euidently that the disciples might not only vnderstād the same but also might see with their eyes touch with their hāds the Lord Iesus restored to life might beléeue that he was risen agayn frō death But al these things haue I not perticulerly repeated in this my Euangelical work Act. 10.41 not that they wer vnworthy to be remembred but bicause these things were sufficient to the edification of Fayth 31. These things are written that yee might beleeue that Iesus is Christe the sonne of God and that in beleeuing ye might haue life through his name Bv. Here the Euangelist addeth the cause and ende of those thinges whiche he hath hytherto declared to the ende the Reader mighte knowe how to profite in reading these things saying That yee might beleeue that this Iesus of whom I testifie that he is risen agayne who by so many signes declare to his disciples after his death that he is risen to life is Christe the sonne of God that is to say that Messias only begottē sonne of God whome the father acording to the Scriptures sente into this worlde to bee a sauiour and Mediator C. Therefore by these words he geueth vs to vnderstande that he hath put in writing so muche as is sufficiente to satisfye vs because the same is sufficient inoughe for the confyrmation of oure fayth For he mynded to preuente the vayne curiositie of men whiche is seldome or neuer satisfied Also Sainct Iohn was not ignoraunt what the other Euangelistes hadde written But seeing hee intendeth nothing lesse than to abolishe their writings he dothe not sepadate their Narration from hys saying that this is the ende of the Scriptures that we might beléeue that Iesus is the sonne of God C. Notwithstanding it séemeth absurde that fayth should be grounded vpon myracles which ought to be wholly tyed to the promises of God and of his worde Answere Myracles are appoynted héere to serue for no other vse than to be helpes and stayes of fayth For they serue to prepare mens mindes that they may geue more reuerence vnto the worde of God Myracles confirm our fayth R. Therefore myracles doo confyrme a mans fayth but they geue not fayth For they which beléeue not by the worde bot myracles do fall away in time of temptation That Iesus is Christ Bv. That is to saye the Messias promised in the Lawe and in the
the Apostles behaued not theÌ„selues so valiantly as it became theÌ„ yet notwithstanding they did fauoure their infirmitie They séeke to hide them selues to auoyd peril yet notwithstaÌ„ding they pluck vp their minds that they may abyd together For otherwise they had béene disperced here and there and one of them woulde haue béene afrayde to looke another in the face After the same manner must we fight with the infirmitie of our fleshe and resiste feare which maketh vs to falle away And Christe doth blesse their zeale in appearing to them béeing gathered together and Thomas is iustly depriued of that grace which all his brethreÌ„ had bicause as a vagrant or waÌ„dring souldier he was departed from the ensigne of vnitie Therfore let al those hereby learne whiche are to fearefull to imbolden them selues and to correcte in them the feare of the flesh Came Iesus and stoode in the middest M. In that Christe when the doores were shut came vnto his disciples which were gathered together for feare of the Iewes to the ende by his apparition he might comforte them béeing in griefe and feare we haue a notable proofe of his diuine power For wheras some think that the doores were opened for him that he might enter in according to the manner of men it disagréeth much with the mind of the Euangelist Therefore we muste not thinke that Christ entred in without miracle to the ende he might declare hys diuine power to make his Disciples the more attentiue Neuerthelesse that is moste false whiche the Papistes affirme as that Christes body perced the doores which were shut This they therefore affyrme that they mighte make his gloryfied body not onely lyke vnto a spirite but also so incomprehensible that no place can contayne the same But the woords of the Euangelist sounde no such thyng bycause he saith not that he entred through the doores that were shut but that hée stoode sodaynely in the middest of hys disciplees when the doores were shutte We knowe that Peter came foorthe of the fast barred prison shal we therfore say that he perced through the middest of the Iron gate This were to absurde and childish let vs coÌ„tent our selues with this that Christ purposed by a notable miracle to confyrme the Apostles in the fayth of his resurrection Peace be vnto you Bv. Christ according to his maner saluteth his beloued disciples For the Iewes vsed this maner of salutation and it continueth with them vntill this â—aye By peace he meaneth integritie and health prosperitie and a blessed lyfe M. Euen as when we say God saue you The Lord vsed this maner of salutacion not onlye at this present but also before his passion A. Concerning this salutacion reade the tenth Chapter of Mathew beginning at the 12. verse 20. And when he had so sayd he shewed vnto them his hands and his syde Then were the disciples glad C. It was meete that this confyrmation shuld be added that it might appere vnto them by all maner of meanes that Christ was risen againe Bv. Least they should imagine him to be a spirite or some other body than that which had hoong vppon the crosse Therfore he sheweth vnto theÌ„ his hands and his side namely the prints of the nailes in his hands and the wound pearced by the speare in his syde M. The Euangelist Luke in his fower and twentie chapter addeth more coÌ„cerning the communication of Christ with his disciples about meate in the 41. verse 21. Then sayd Iesus vnto them againe Peace be vnto you as my father sent me euen so send I you also C. Christ saluted them again to make theÌ„ the more attentiue vnto those things which he spake being matters of great waight and importaunce As my father sent me M. Christ first declared vnto his disciples the reason of his death resurrection out of the scriptures and then he tould them that they should preach remission of sins repentance geue testimonye vnto the gospel C. By which words Christ doth after a sort enter his Apostles into their office to the which before he had choseÌ„ theÌ„ They wer sent before throughout Iewry but only as forerunners which should exhort coÌ„mand men to heare the chief teacher but not as Apostls which shuld take vpon theÌ„ the coÌ„tinual office of teaching And now the lord appointeth theÌ„ as Ambassodors to declare set forth his kingdoÌ„ in the world Therefore let this stand as an vndoubted truth that this is the fyrst time in the which the Apostls wer ordained to be ordinary ministers of the gospel And his wordes are in effect as much as if he shuld sai that he had hitherto don the office of a teacher and that hee hauing ended his course race appointed vnto them their turne For the father had appointed him to be a teacher of the church to this end that he might go before the rest for a time might afterward appoint substitutes in his place to supply his roome For the which cause Paul saith that he hath appointed some in the church to be Apostles other Euangelists Eph. 4.11 other Shepeheardes to gouerne the church vnto the end of the world Bv. Therfore he committeth vnto them their Ambassage and appoynteth theÌ„ to be teachers of the whole world ministers of his church C. First of all then Christ testifyeth that although he him self hath a temporall office of teaching yet notwithstanding that the preaching of the gospel shal abide for euer and lest the doctrine of the Apostles shuld haue lesse authoritie hee coÌ„maundeth theÌ„ to succéed him in the same function which he had receiued of his father And thus it was méete that their ministrie should be authorised for they wer base vnlearned men Bv. But we must take hede lest we abuse these words of the Lord or misconster them For the lord did not send forth his Apostles to offer them selues a sacrifice for the sins of the whole world nether to the ende the father might be called vppon through their name or that by their merittes the whole worlde mighte bée saued Mat. 9.12 Ihon. 6.38 Ihon. 3.17 but that by the preaching of the woorde they myght call men to repentaunce and to remission of sinnes in Christ Therefore the maner how Christ him selfe was sente is noted in the places quoated in the margent This then is referred to the preaching of the gospell euen as he sayth in another place Mar. 28.19 Mar. 16.15 Go ye forth into the whole world and preach the Gospel to euery creature 22. And when he had said those woords he breathed on them and saith vnto them receyue ye the holy Ghost Bv. The Apostles might haue sayd vnto Christ thou laiest a heauy burthen vppon our shoulders We feare Lord that wée are not sufficient for these labours that we want strength insomuch that we shal fainte at the last vnder our burthen This world hath his power his customes receiued from the fathers which it accounteth
for deuine lawes it hath Priestes and Philosophers which are learned elloquēt and of greate authoritie agaynst whom thou settest vs which are naked vnprepared vnlearned and barbarous men C. Therefore bicause almost no mortall man was fitte for so heard an office therfore Christ endueth his Apostles with the spirit of grace And in déed it is a thing far surpassing the strength and power of man to gouerne the Church of God to prefer the Ambassage of eternall saluation to erect the kingdome of God in earth and to lift vp men vnto heauen Wherfore it is no maruayle if so be none be found fitte but hee which is endued with the holye ghost 1. Cor. 12. For no man can speak one word of Christ except the holy Ghost gouerne his tong so far is euery one from the faythfull discharging of so notable an office But this glory belōgeth only vnto christ to frame appoynt those teachers which he setteth ouer his Church For therefore he receyued the fulnes of the spirite that he might geue vnto euery one of the measure of the same And séeing he is the only Shepeheard of the Church it is necessarie that those Ministers whose labour he vseth in the Church haue the power of the spirite from him the which he declared by an externall signe when he breathed vppon his Apostles What horrible sacriledge thē is that of the papists which take that honour vnto them selues which belongeth vnto the sonne of God C. For their consecrating Bishops depraue these woordes when in making their Masse Priestes they boast that they breath out the holy Ghost by belching But the matter it self doth plainly declare how much their filthy breathing doth differ from the deuine breathing of Christ bicause of brutish horses they do nothing els but make ignorant asses Wherefore they vsurpe vnto themselues the glorye of the diuinitie which professe that they geue the holy ghost by breathing We must also note that Christ indueth them with necessary giftes whom he calleth to the pastorall offices that thei may be able to execute their office or at least not vnprepared for the same Therefore let vs beleue that they are lawfull pastors of the Church who as it may appere are endued with the grace of the spirite But some will say Obiection if so be Christ at this tyme gaue the holye Ghost by breathing the sending of the holy Ghost afterward may séeme superfluous Answer Answere The holy Ghost was so geuen to the Apostls in this place that they were only sprinckeled with his grace and not endued with his full power For whē the spirite appered in fyery tonges lighting vppon them they were wholy renued But at this tyme he did not so ordaine them preachers of his Gospell that they might biandby go forth to the same but rather as it is sayd in another place hée commaundeth them to be quiet Luk. 24.42 and to abyde in the Citie vntil such tyme as they wer endued with power from aboue And when Christ might haue geuen grace to his Apostles by secret inspiration he added therunto visible breathing to the end he might not onlye instructe them with wordes but confyrme them also with a certayne signe Ier. 19.10 to the ende the myndes of the disciples might doubt the lesse of the truth of the promise The like signe Ieremy vsed in threatning destruction of Ierusalem But we must also note that the word is ioyned to the externall and visible signe For hereof sacramentes take their force Not that the efficacie of the spirite is included in the voyce which soundeth in the eares but bicause the effecte of all those things whiche the faythfull vnderstande and féele by sacraments dependeth vpon the testimonie of the worde Christ breatheth vpon his Apostles but they receiue not only brething but also the holy ghost And wherefore but onely bicause Christe promiseth vnto them Thus it commeth to passe in Sacraments Whervpon we may gather that whatsoeuer sacraments men haue deuised are nothing els but méere toyes bicause there cā be no truth in signes but where the worde of God is present 23. Whosoeuers sins yee remit they are remitted vnto thē and whosoeuers sins ye retaine they are retained C. After that Christ had ordeined and appoynted Ambassadours to be sent foorth into the world now more expresly be describeth the office or ministerie of his Apostles and comprehendeth in fewe wordes the summe of the Gospel For this power of remitting of sinnes must not be separated from the office of teaching Sinnes remitted by Christ to that which héere it is annexed M. The sonne of God him selfe came into this world and suffered the death of the crosse to bring remission of sinnes vnto mankinde So said the Angell Mat. 1.21 Lu. 24.47 Rom. 4.6 He shall deliuer his people from their sinnes For in this consisteth our saluation that our sinnes are fréely forgiuen vs euen as damnation standeth in the retayning of them Remission of sinnes pronounced by the Apostles C. Therfore the speciall ende of preaching the Gospell is that men may he reconciled vnto God bicause remission of sinnes is frée euen as the Apostle Paule teacheth in the fyfth Chapter of his seconde Epistle to the Corinthians where vpon this consideration he calleth the Gospel the ministery of recōciliation Many other things the Gospell conteyneth but this is the speciall thing which God intreateth of in the same that he might receyue men into his fauour not imputing vnto them their sinnes They therefore whiche will shewe them selues faythfull ministers of the Gospell muste be very paynefull in this poynt For the Gospell dothe differ speciallye from prophane Philosophie in this Saluation consisteth in free remission of sinnes that it placeth the saluation of mankinde in the free remission of sinnes For héereof come other benefytes of God as that God illuminateth and regenerateth vs by his holy spirite that he maketh vs lyke vnto hymselfe and armeth vs with inuincible fortitude agaynst the worlde and the diuell So that the whole doctrine of pietie and the spirituall buylding of God standeth vpon this foundation that God deliuering vs from all our sinnes adopteth vs to be his sonnes M. But it maye be demaunded Obiection howe Christe giueth vnto his Apostles power to remitte sinnes seeing it belongeth only vnto God to remitte sinnes Answere Answere Christe so commaundeth his Apostles to remit sinnes that he doth not geue vnto them that whiche belongeth vnto him selfe It is proper to him selfe to remit sinnes this honor as it is proper to him selfe he doth not geue vnto hys Apostles but commaundeth them in his name to pronounce remission of sinnes that by them he might reconcile men vnto God And to speake properly he hym selfe alone forgiueth sinnes by hys Apostles Notwithstanding this was giuen to establishe our fayth when he so greatly extolleth their power that he maketh them witnesses onely and proclaymers of this grace and not the authors of the