his doctrine onely and Apostleshippe Euenso Christ here defendeth rather the cause of his doctrine then of his person A. As yf he shoulde saye If in all my office I shewe my selfe a faythfull minister of God ye haue nothing to cloake your incredulytie with all and to excuse the same For I teache truely I shewe the wyll of my father vnto you no terrestriall or humaine thing can be founde in my doctrine therefore ye cannot conuince the same of a lye Wherefore If I tell you the trueth why doe ye not beeleue me If so be ye cannot Iustely speake euell of my doctrine why do yee refuse to beléeue the same R. By this place we learne that we ought to beléeue him that speaketh the trueth without all contradiction Certaine of the Iewes refused to heare Christ because hée Preached without Ecclesiasticall authority othersome because none of the Pharisées and Rulers heléeued on him many could not abide to heare him because he was a Galilean and the reast could not awaye with his doctrine because he regarded not the decrées and customes of the Fathers But the Lorde the aucthor of trueth vrgeth against all these thinges shewing that hée knoweth no reason that shoulde staye any man from beléeuing the truth Wherefore then doe not menne in our time séeke the trueth to what purpose doe they séeke for so many excuses If those thinges bée not true whiche the Ministers doe teache let them be confuted by euident argumentes if they bée true why bée they not quietly receyued One sayth this doctrine is new another sayth that it is Scismaticall another sayth that it appertayneth to the Pope to refourme doctrine others obiect the Fathers others the counsailes others Ecclesiasticall ordinaunces and some séeke to set custome against the Gospell But what néede these delayes Let them saye simplye This doctrine is not true but let them proue it also If they be not able so to doe why doe they not subscribe vnto the trueth Ye shall heare the cause 47. Hee that is of God heareth Gods words yee therefore heare them not because ye are not of God B. That is to saye He which hath the spirite of God he which is elected of God he heareth the worde of God and receyueth the same by Faith C. Now Christ more vehementlye inueyeth against the Iewes being assured of the trueth of his doctrine For theyr impietye was not obscure when they were so obstinate in reiecting the word of God He had shewed that nothing coulde bée obiected vnto him which he had not taught out of the mouth of God he concludeth therefore that they haue noe felloweshippe with God because they here not R As if he shoulde saye Therefore ye doe not beléeue because ye are not the children of God but the Children of lying Sathan Yée are not borne of God and Therefore it is no merueile yf ye receiue not my wordes which am the Sonne of God For he which is of God heareth gods worde 1. Cor. 44. but he which is of Sathan contemneth the truth of Gods worde Bv. There is therfore no other cause why ye heare not the words of God which I speak neyther receiue nor beléeue them than this because ye are not borne of God but of the Deuell M. To be of God in this place is not to be borne or regenerate by the Spirit and word of God but to be elected and predestinate to lyfe before the Creation of the worlde Act â—3 â— wherevpon also the christian faith is called the fayth of the elect And they are sayde to haue beléeued so many as were foreordayned vnto lyfe So that although they are by nature blinde and the children of wrathe yet notwithstanding when the time of their calling commeth they receyue that grace of the holye Ghoste whiche some call the preuenting spyrite and their hartes are opened that they maye receyue the séede of Gods worde through the which being apprehended by Faith they are iustifyed and regenerated Example of this wée haue in the Mayde that wrought purple of whome Luke testifieth in the actes of the Apostles C. By this place therefore wée are taught that there is not a more manyfest sygne of a reprobate mynde than whan a man cannot beare the doctrine of Christ although otherwyse in the shewe hée séemeth to bee an Aungell Whereas if so bée wée willingly imbrace the same wée haue as it were a visyble sygne of our election For hee which hath the worde hath God him selfe but he whiche reiecteth the same depriueth him selfe both of lyfe and also yf righteousnesse Wherefore we ought to feare nothing more than least we fall into this horrible Iudgement A. For it is no light commination where with Christ threatneth the Iewes saying The kingdome of God shal be taken from you Mat. 21.43 and geuen to a Nation that wyll bring forth better frute of the same 48. Then aunswered the Iewes and sayde vnto him Saye we not well that thou art a Samaritane and hast the Deuell M. This aunswere of the highe Priestes Scribes and Phariseis containeth an impudent malicious sclaunder C. More and more they bewraye how that they are bewitched of Sathan who being plainlye conuinced yet notwithstanding are not afrayde to rushe foorth euen through the middest of desperation B. Thus is conuicted impietye wont to fare when it is not able to aunswere to the trueth then it falleth to rayling and sclaunder They were manifestly proued to be the children of the Deuell therefore they reply againe without any shew of truth that the Lorde was a Samaritane and had the Deuell Meaning by this double sclaunder to declare that Christ was a detestable man and lead with an euyll spyrite Because the Iewes accounted the Samaritanes for Apostatas and corrupters of the Lawe so often as they intended to defame any man they woulde call him a Samaritane Nowe therefore because they had no greater cryme wherwithall they might defame Christ they rashlye and without iudgement vse that common reproche R. As if they should saye What Darest thou defende the trueth of thy doctrine before vs séeing thou art worse than any Heretique or Apostata For thy doctrine is the doctrine of Sathan and not to GOD thou speakest of the Deuell and not out of the mouth of God For we are holy people a Priestlye stocke a holye Nation and suche a Nation to whome God hath whoally geuen him selfe but thou according to the manner of the Samaritanes pronouncest vs not to bée of God it must néedes be therefore that thy false doctrine is of Sathan Bv. The lyke reproches and sclaunders they cast foorth at this daye who are gréeued at the Preaching of the Gospell For they call the Preachers of the Gospell Apostataes sedicious personnes Scismatikes workers by Deuelles Seducers and such lyke R. least the wicked and vngodly might séeme to haue no cause of their vnbeléefe 49. Iesus aunswered I haue not the Deuell but I honour my Father and
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
it followeth that they refusing the reméedye doe willinglye séeke theyr owne damnation R. But Christ speaketh not here of grosse and outward sinnes as of Theft The light hated of wicked men Murther Adulterye False witnesse Force Luxury Dronkennesse and such lyke which also are condemned of the wise men of this world but of the most excellent vertues of the worlde as of Reason Wisedome and humaine righteousnesse which in this world are counted for most excellent thinges PAR. Therefore as hée which goeth about any wickednesse loueth the night fléeth from the Sunne least his déedes shoulde bée manifest euen so they whose consciences do accuse them hate the light of the Euangelicall trueth by which all thinges that are filthie are bewraied that they maie be reformed in Christ By this reason wicked Kyngs Princes and Potentates which swell with Ambition which are defiled with excesse and filthie pleasure and which are imbrued with the bloode of Innocents haue hated the Light of the Gospell because it condemneth all these thinges In like maner the Popishe Bishops Abbottes Priestes Monkes and Nunnes which repose theyr trust in Masses in Idolles in Purgatorye in wicked Vowes in Indulgences and such lyke do hate Christ and his light which teacheth that al these thinges are vnprofitable more than Vatinius was hated of the Romaines Insomuch that they persecute the Preachers of the Gospell and hang them vppe because they Preache against the Sacred Canonnes against the dignitye Episcopall against the Popes Holinesse and against Peters Keyes That is to saye because they discouer the Tyranny of Antichrist and do fréelye pronounce the dignitye and aucthoritye of Bishoppes to bée forged counterfaite and méere false C. Therefore we are muche deceyued if wée thinke that they are ledde with Godlye zeale whiche rage against the Gospell when as they rather hate and abhorre the light that they maye the more fréelye walke in darkenesse 21. But hee that doeth trueth commeth to the light that his deedes may be knowen howe that they are wrought in God M. That is to saye He which knoweth that hée doeth the trueth and seeketh the same being a hater of all falsehood and lyes hée truely neyther hateth the light nor shunneth the same but loueth it For to doe the trueth is as much to say as to deale faithfully without any manner of deceyte like good and honest men C. But this séemeth to bée spoken improperlye and absurdly except a man would confesse that some are good and true before they bée borne againe by the spirite of God the which is cleane contrary to the whole Doctrine of the scripture for we knowe that faith is the roote from whence doe come all good workes But Christ simply affirmeth that they which deale sincerelye and vprightlye doe desyre nothing more then the light The light a Touchstone to wicked men that theyr workes maye bée approued because by that triall and Touchstone it maye the better appeare that they haue walked vprightlye and purelye before God from all deceyte Therefore it is verye fondlye sayde of some that menne before Faith are wel disposed For Christ sayeth not that the Faithfull do beléeue to the ende they maye haue the prayse of good workes but he onely sheweth what the vnbeleeuing would do if so be theyr owne consciences did not accuse them of euill R. Therefore if Abbottes Monkes Priestes and Friars did the trueth they woulde also come to the light and would suffer theyr condicion to bée tried But hereby they them selues do bewray theyr owne déedes to bée euill For he which doeth the trueth that is hee whose cause is iust whose worke is of Faith which teacheth the truth which is delighted in the trueth which hateth Hipocrisie and lyes which dealeth iustlye and to be short which geueth all glorye vnto God and geueth place to the Preaching of the Gospell hée can abide the light and to haue his cause his workes Doctrine and state tried and examined Wherevpon Christ because his workes and Doctrine are of God hath left vnto all menne frée leaue to pronounce and iudge of them so that they doe it vprightly Iohn 18.20 Enquire sayeth hée of those which haue hearde mee what I sayd vnto them Beholde these knowe what I haue sayd But the Pharisées and their successours will not suffer any man to iudge of theyr Doctrine but will haue all thinges that they teache and decrée simplye and as a manifest trueth to be receyued and allowed C. Therefore our Sauiour Christ vsed this woorde Trueth Because we being deceyued by the outwarde shewe of workes doe not waye and consider what is contayned within And hée calleth those workes wrought in God which are approued of him and are good according to his rule Hereby let vs learne not to iudge of workes except they bée brought to the light of the Gospell because our reason is vtterly blind and corrupt Bv. And séeing Christ of his goodnesse hath called vs to the light of the Gospell let vs vnderstand that it is our partes to doe the trueth with a willing minde the Apostle exhorting vs vnto the same Ephe 5.8 Ye were sometime darkenesse but nowe are you light in the Lorde walke as children of the light for the fruite of the spirite is in all godnesse and righteousnesse and trueth approuing what is acceptable vnto the Lorde And haue no felowship with the vnfruitfull workes of darkenesse but rather rebuke them And the Apostle Iohn This is the tidinges which we haue hard of him and declare vnto you that God is light and in him is no darkenesse at all If wee saye that we haue felloweship with him and walke in darkenesse wee lye and doe not the trueth But if wee walke in light euen as hee is light then haue wee fellowship with him 22. After these thinges came Iesus and his Disciples into the Lande of Iurye and there he taryed with them and Baptized M Nowe that the Euangelist hath described the Diologue betwéene Christ and Nicodemus hée consequentlye maketh a waye to bring in the testimony of Iohn the Baptist which most excellentlye hée gaue vnto Christ before hée was shutte vp into Prison For the Euangelist speciallye trauaileth to credite and confirme the Diuinitye and aucthoritye of Christ with most firme testimonies geuen from Heauen Bv. Therefore when the Lorde had obserued the Feaste of Passeouer at Hierusalem and had discharged his office according to the oportunytye of the time Preaching the Gospel of the kingdome C. hée came into that part of Galilee whiche was néere to the Towne of Aenon whiche is situate in the Tribe of Manasse B. that there also hée might exhibite and declare him selfe to bée a sauiour For abiding there and Ministring Baptisme by his Disciples hée brought many Citizens to the Kingdome of God The Lorde Iesus abode not long at Hierusalem for his houre was not yet come that hée shoulde bée gloryfied but towarde his ende hée executed his office moore diligentlye
wrath of God shall come on him but The wrath of God abydeth on him All mortall menne which are borne bring with them the wrath of God and that for the sinne whiche they haue drawne from Adam But the Sonne of God came hauing no sinne and hauing on him our fleshe was amongest vs to turne awaye the wrath of God if so bée man woulde receyue the grace of GOD offered vnto him He therefore whiche beléeueth not the Sonne the wrath of GOD abideth on him What wrath is that Surelye the verye same of the which the Apostle speaketh saying Ephe. 2.3 VVe are by nature the children of wrath C. And although they which are naturally condemned are reprobates already yet notwithstanding they bring new death vnto them selues by their owne infidelity Math. 16.19 And to this end the power of Binding and Losing is geuen to the Ministers For this is the Iust punishment of mans contumacye and Pride that they which shake of the wholsome Yoke of GOD do tye them selues with the bonds of death M. Here therefore is appointed the perpetuitye and duraunce of the wrath of God and of the punishment of the wicked For as it is necessarye that he should liue vnto God who so euer he be that is capable of his euerlasting goodnesse for he is not the God of the dead but of the liuing so it is necessarye that he be guilty and destroyed for euer which is subiect to the euerlasting wrath of God through incredulity Herevpon it is sayd Math. 3.12 That he wyl burne the chaffe with vnquencheable fire They shall go into euerlasting torment Their worme shall not die Math. 25.46 Esa 66.24 and the fyre shall not be quenched R. This is a notable Sermon of Iohn the Baptist the which we ought alwayes to remember For he preacheth vnto vs Christ and setteth him before vs to the ende we might know what great treasures of blessings wée possesse in him through fayth Bv. Let vs therefore often times diligentlye reade ouer the same and déepely consider the same in our minde and then wée shall reape thereby the most pleasaunt fruites of the liuelye knowledge and fayth of Christ which from time to time shall increase and grow more and more and abide firme and sounde for euer ⧠The fourth Chapter 1. As soone as the Lorde knew how the Pharisees had hearde that Iesus made and baptized mo disciples than IOHN R. IN THE BEginning of the former Chapter the Euangelist hath described the true waye of Iustifying Nowe in this Chapter hée addeth the example of true Iustification in the Harlot of Samaria least that Doctrine should séeme friuolous and vaine for want of an example Bv. All the partes of this Historye are very wel knitte togeather For now the Euangelist passeth from the communication of Christ Nicodemus and from the Testimonye of Iohn to describe another conference betwéene the Lorde and the Woman of Samaria C. And first of all hée sheweth the cause why our Sauiour Christ went out of Iudea For when he knewe that the Pharisées were euyll affectioned hée woulde not put him selfe in daunger of theyr furye before the appointed time came Therefore leauing Iewrye hée went againe into Galilee Wherefore hée came not of purpose into Samaria there to abyde but because hée must passe through the same into Galilee Assoone as the Lorde knew M. The Euangelist speaketh not here as though the Lord were at any time ignoraunt of the practises of his enemies for he néede not be admonished of the deuises of his enemies for he knewe theyr euyll Cogitacions therfore hée shunned their fury C. The Euangelist maketh menciō only of the Pharisees which were sworne enemies vnto Christ not that the other Scribes were his friendes but because this secte of the Pharisées then raigned and were mad vnder the pretence of a Godlye zeale Saint Iohn sayth here that these men heard howe that Christ made and Baptized moe Disciples than Iohn the Baptist but he sayeth not that they sawe this First of all this was hereticall by the Sacerdotall or Priestly Iudgement for this might haue deuided the Church and haue bread Schismes For so many as became the Disciples of Christ and were Baptized went to a newe Churche and imbrasing the Yoke of Christ were drawne from the gouernment of the Pharisées Scribes and Priestes C. Moreouer their mindes being sturred vp before by the gathering togeather of Disciples by Iohn they were nowe the more exasperate and set on fyre when they sawe that Christ came and drewe more Disciples after him than Iohn had done For from the time that Iohn preached him selfe to bée nothing else but the forerunner of the Sonne of GOD the greater number followed Christ and the Ministerye of Iohn beganne nowe to ceasse And so by lytle and litle hée resigned to Christ the office of teaching and Baptizing A. as hée him selfe had sayd Math. 3 He must increase but I must decrease The Lorde made Disciples that is to saye hée wanne vnto him hearers and bounde them vnto him with the knot of Religion And in verye déede the hearers of the Lorde haue béene alwayes called from the beginning Disciples afterward Christians 2. Though that Iesus him selfe Baptized not but his Disciples A. It is sayde in the twoo and twentye verse of the Chapter going before that Christ was in Iewrye and that he there Baptized the which Saint Iohn here expoundeth saying that hée Baptized by his Disciples AVG. Therefore the Lorde Baptized Christ baptized not yet did baptize and Baptized not For he Baptized because it was he that cleansed washed and purified the sinnes hée Baptized not because hée vsed not the outward Sacrament of dipping or ducking in the Water The Disciples vsed the Ministerye of the bodye and hée Ioyned thervnto his Maiestie and grace B. Therefore the Lorde Baptized by the Ministerye of his Disciples This outwarde signe was committed to the Ministerye of the Churche and to this Ministery Christ chose his Apostles As therefore by this the Church ought to be ordred gouerned euen so hée thought good to prepare his Apostles to the same and to enter them into this holy ministerye M. For hée sayde afterwarde to his Apostles Goe ye foorth Mat. 28.19 Mat. 16 1◠and teache all Nations and Baptize them in the name of the Father and of the Sonne and of the holye Ghost C. So that we sée that the same is called the Baptisme of Christe which is ministred by the handes of other menne to the ende we might knowe that Baptisme doeth not depende vpon the person of the Minister but that the force thereof doeth whollye hang vpon the aucthour in whose name and at whose commaundement the same is ministred Whereby wée haue a singular consolation for séeing we know that our Baptisme is of no lesse efficasie to cleanse and to renewe vs than if the same were geuen to vs of the sonne of God him selfe
which he sawe to bée wrought by Christ for he saw him to be suche a one as healed all men that were sicke but in that hée prayeth him to goe downe to Capernaum it belongeth to imbecillity a Childishe faith as though Christ coulde not restore to health by his worde onelye or by the breath of his mouth Such weakenesse of fayth wée maye beholde in another place in the Disciples of Christ For when the Shippe was ouerwhelmed with Waues they beléeued that Christ was able to saue them but not except hée were awake for hée slepte and they awooke him Math. 8. saying Lorde saue vs wee perishe C. This man therefore had conceyued no other thing than that hée was a Prophete sent of GOD with this commaundement and commission that hée should proue and declare him selfe to bée the seruaunt of GOD by shewing myracles M. Hee requesteth that Christ would goe downe with him and heale his Sonne 2. King 5.11 So Naaman the Syrian trusted that Elyzeus woulde haue come downe to him and haue touched the place of the Leprosie with his hande and standing woulde haue called on the name of his GOD Christ imagined of the people to be but a Prophete Math. 16.14 Math. 22.46 and so haue healed him And this Fayth whiche imagined Christ to bée a certayne Prophete in the beginning was in many men as maye appeare by the aunswere whiche Peter made vnto Christ This also was the first opinion that the Woman of Samaria had conceyued of Christ the which notwithstanding the Lord contempned not but so increased the same that not onely shée but also many of her Cityzens knewe him to bée Christ the Sauiour of the world Euen so here hée whiche doeth not quenche the smoking Flaxe Esai 42.3 Mat. 12.20 enlargeth and helpeth the Rulers faith 48. Then sayd Iesus vnto him Except ye see sygnes and wonders ye wyll not beleeue M. In that the Lorde here vseth the plurall number saying Except ye see signes and wonders ye wyll not beleeue C. hée séemeth generallye to reprehend all the Iewes because they were to desirous of Myracles M. As if hée should saye Howe long are ye so harde harted to beleeue the trueth and by a true faith to embrace the kingdome of GOD which is Preached vnto you that yée wyll not beleeue at all except ye bée constrayned thereunto by signes and wonders Theyr fayth and trust is acceptaple vnto mee which beleeue my bare worde confirmed by no Myracles you beleeue not mée except ye sée signes and wonders M. All they haue this disease of distrust whiche followe the iudgement and wisedome of humane reason rather than the Oracles of God For such is humane reason that except it bée conuinced by euident signes and perswaded by vndoubted argumentes it wyll not beléeue And this is the very same which Paul sayeth The thinges that belong vnto God i. Cor. 2.14 seeme foolishe to worldlye wisedome and are not vnderstoode Wherevppon the Apostle exhorteth vs to become fooles that is to saye beléeuers to vnderstande them For except they bée beléeued they shall not bée vnderstoode But with this disease were both Iewes and Gentiles infected Concerning the Iewes this place speaketh and also the thyrtye and nine verse of the twelfth of Mathew Concerning both Iewes and Gentiles the Apostle sayth The Iewes require signes and the Greekes wisedome i. Cor. 1.21 that is to saye both are distrustfull and beléeue not the woord of GOD in the cause of the kingdome of GOD where fayth is requyred requyring certayne perswations of signes and argumentes C. But howe commeth it to passe that Christe is so sharpe nowe who was wonte gentlye to receyue others which desyred Myracles as wée maye reade here and there of diuers blinde and lame personnes Hée had then verylye some certaine reason which is hydde from vs why he dealt more seuerelye with this man than he was wont to doe with others And peraduenture hée had not so muche respect vnto this man as hée had to the whole Nation He sawe that his Doctrine was litle estéemed and not onely neglected but vtterlye despised all men depending vpon Myracles and being rather amased than wondering at them Incredulitye a detestable vice Therefore that wicked contempte of Gods worde which commonly raigned in them caused him to make this complaint M. For moste detestable is this vice incredulitye by which men refuse to beléeue the worde of God except they bée dryuen therevnto by signes Verye true it is that some of the Fathers in old tyme haue wished a confyrmation by signes least they shoulde doubte of the trueth of the promises we sée also that GOD was not offended with theyr desyres as we maye reade of Gedeon Iudg. 6.7 Esa 38.22 of Ezechias and of others C. But Christ noteth here a farre greater wickednesse For so the Iewes depended vpon Myracles that they had no regarde vnto the worde of God So that all theyr Religion all theyr knowledge of God and all theyr Godlinesse was in myracles R. But that is no true fayth which is conceyued eyther of myracles of signes or wonders For myracles are onely seales and witnesses Therefore they doe not make him which is vnbeléeuing a true beléeuer but they doe confyrme him which is fyrst a beléeuer in his fayth C. They therefore at this daye greatlye offend which crye saying Let vs first sée miracles and then wée wyll geue eare to this Doctrine as though the truth of Christ ought to bée so base in our eyes vnlesse it haue some other stay But although god should heape vppon them an innumerable sort of myracles yet notwithstanding they lye when they saye they wyll beleeue Exod. 5. Ioh. 12.37 There woulde aryse a certaine externall admiration but there woulde followe neuer a whit the more attencion to Doctrine The which wée may plainely behold in Pharao and in the Iewes For the woorde of the Lorde abydeth for euer If they wyll not heare Moyses and the Prophetes Luk. 16.31 neyther wyll they beleeue though one should ryse againe from the dead It is no maruayle therefore if the Lorde doe first of all séeke to cure the diseased Father with distrust before hée restore his Sonne to health For they are more daungerous sicke which are sicke in mynde and ought rather to bée healed then they which are sicke in bodye A. Christ therefore doeth the office in déede of a Byshop of a Pastor and of the Sheepheard of our Soules 49. The Ruler sayeth vnto him Syr come downe or euer that my Sonne dye Because this Ruler was whollye occupyed in minde to delyuer his Sonne from perryll of death hée aunswereth nothing but rather vrgeth the Lorde to make haste before his Sonne geue vp his soule Fatherlye care and affection M. We sée therefore in him first an Image of the affection of Fathers towarde theyr Children by which euerye Father naturallye desyreth the sauing health of his Children the
at once without any space betwéene but as myracles haue theyr ende so also they ought to haue their meane Euen as Christ also teacheth 1. King 4.32 1. Kin. 17. ◠Luke 4.25 when he sayth that so many dyed in the dayes of Elizeus and none were raysed vp sauing one onely Childe and that there were so many famished Widdowes in the time of drought and one alone was reléeued by Elias Euen so the Lorde thought it sufficient to make declaracion of his presence to a fewe sicke personnes M. Moreouer the Euangelist sheweth that this was a myraculous kinde of healing of sicke personnes in thrée thinges fyrst when hée maketh mencion of troubling of the water to the ende thou mayest knowe that before this styring or troubling the Poole had no force or vertue at all to heale Secondlye hée sayeth that hée was made whole which descended first into the water to declare that after the sayd first any other whatsoeuer descended into the water in vaine Thyrdlye hée addeth that hée was made whole of whatsoeuer disease hée had to the ende thou mayest knowe that this vertue of healing was deuine and most perfect C. But the manner of healing which is here described doeth sufficiently teach vs that there is nothing more vnméete than that men should make the workes of God subiect to theyr iudgement For what helpe or remedye maye a man hope to haue of troubled water Faire and cleare water is more apte and méete to restoore health than that whiche is troubled Wherefore then is it troubled C. But thus the Lorde doeth make vs to forsake our owne iudgement and to yéelde to the obedience of Faith Wée followe to gréedelye those thinges whiche please our carnall reason without the woorde of God Therefore to the ende hee may make vs obedient vnto him hée doeth oftentimes set before vs those thinges which are contrarye to our reason R. For the Lorde executeth and finisheth his workes vnder a contrarye shewe Hée worketh lyfe by death than the which there is nothing moore contrarye to life hée worketh ioye by sorrowe libertye by Captiuitye the which is most contrarye to libertye C. Example wée haue in Naaman the Syrian whome for the curing of his Leprosie the Prophete sent to Iordan who at the first made a Iest of that which afterward hée felte in déede that God doth so worke contrary to humane reason that notwithstanding hee doeth neuer frustrate or deceyue vs. R. So Elizeus healed the waters of Hierico 2. Kin. 5.10 in casting salt into them in which there was death and barrennesse the thing being quite contrarye for otherwise Salt being put into water 2. Kin. 2.20 bringeth barrennesse and not fertillitye But as the waters of Hierico were not healed by Salte euen so in this place the troubled water healed not the sicke otherwise it hadde healed all those that had come into it at all tymes without respect of fyrst or last C. But hée so commendeth the externall signe that by the syght thereof all sicke menne might bee constrayned to haue respect vnto him the onelye aucthour of grace Bathes without God are of no force or vertue Bv. If therefore the Bathes that bée in Swicerland in Iuliers in Sicilie in Valeria in Englande and diuers other Countreyes doe helpe those that are diseased the same is to bée attributed to the goodnesse of God For there are no earthlye thinges which haue in them any force or vertue to helpe men except they bée made effectuall by the power of him that is omnipotent Neuerthelesse those benefites whiche are geuen to vs by meanes are not to bée contempned neyther ought wée to abuse them For all the giftes of God ought to bée vsed to the glorye of God to our soules health and for the necessitye of our bodye C. But wée must alwayes beware that wée doo not ascribe that to creatures which belongeth onely to God 5. And a certayne man was there whiche had beene diseased thyrtye and eyght yeeres Bv. After the description of the place of the time the occasion of the benefite of Christ the benefite it selfe is now added with the circumstaunces by which it was made more manifest For the Lord dyd not take at a venture some one sicke person from among the multitude to heale the same but hée chose out one amongst all the rest which was most miserable both for the daungerousnesse of the disease and also for the long continuaunce of the same and finallye suche a one as especiallye wanted the helpe of others R. So that the Euangelist therfore maketh mencion of the continuaunce of the disease fyrst of all that the greatenesse of the Miracle might bée commended secondlye to teache that hée was not by chaunse troubled with so gréeuous and languishing a disease the space of eyght and thyrtye yéeres and that his griefe was not prolonged by chaunce neyther that hée was without any consideration preuented by others which went into the water before him neyther that without cause he wanted a man which might put him into the Poole after the troubling of the water For all these thinges were thus disposed and ordered by the wyll of God that Christ might bée gloryfied Iohn 9.1 A. The lyke maye bee sayde of him which was borne blinde And of Lazarus Iohn 11.39 which was not onelye sicke but also dyed and laye foure dayes in the Graue wayting for Christ Also of the woman whiche was diseased with the bloodye flyre Math. 9.20 for the space of twelue yeres and of that other woman whiche had the spirite of infirmitye eyghtéene yeres could not lyft vp her selfe aright vntyll such time as Christ healed her R. Euen so let vs certainelye beléeue that all our infirmityes Luk. 13.11 and afflictions doe continue with vs the longer especiallye by the wyll and pleasure of God that hée at the length maye bée gloryfied And the name of GOD is gloryfied when as by some déede or other the power wisedome or mercye of God is manifested that thereby the godlye maye beginne to prayse him and learne to trust in him and to feare him according as it is sayde in the Psalme Psal 50.15 Call vppon mee in the daye of trouble and I wyll delyuer thee and thou shalt glorifye mee R. If therefore thou bée afflicted not with an hourelye but with a continuall Crosse suffer the hande of the Lorde I beséeche thée pacientlye which afflicteth thée of good wyll I woulde not haue thee throughe infidellytye to grudge or to thinke the time long but by Fayth abyde his leasure being assured that although the Lorde tarrye long yet notwithstanding when hée commeth hée wyll come quicklye and wyll not bée slowe Habac. 2.3 M. But concerning the name of this sicke man there is no mencion made for hée had no manner of estimation in this worlde by reason of his miserable state and condition For suche is the manner of the world that it
fleshe which he woulde giue to the death this verily was that which troubled them offended them and drewe them away from the Lorde and gaue them occasion to murmure Dalying therefore with the worde of the Lorde they wrested the same to another scence than hée spake the same 53. Iesus therefore sayde vnto them verelye I saye vnto you except ye eate the flesh of the sonne of man and drink his bloode ye haue no lyfe in you C. Déepe displeasure moued our sauiour Christ at this time to sweare when he saw his grace with such prowd contempt to be reiected For hée doth not vse nowe simple doctrine but to terrefie them mingleth threatnings therewith For hée denownceth euerlasting destruction to all whiche shall refuse to séeke for to receyue life from his fleshe Bv. And that which they sayde was absurde and impossible to be done that hée proueth to be most necessarye but in sounde scence and not in that carnall and grosse scence C. As if hée shoulde saye if ye contemne my fleshe know ye for a suretie that there remayneth to you no other hope of lyfe This vengeaunce hangeth ouer the heades of all such as are contemners of the grace of Christ that they and their pride shal perishe togither And they are to be vrged with this precise seueritie least they procéede in flattering themselues For if so be we threaten death to the sicke which despise remedy by Phisicke prouided what shall wée saye or doe to the wicked who séeke to abolishe lyfe so much as in them lyeth The flesh of the sonne of man B. He calleth himselfe here the sonne of man that hée might the more stronglye confounde that false iudgement which they had of him For in that hée appeared to be a man and base in outwarde shewe they thought him to be madde and out of his wittes to arrogate vnto himselfe so muche Therefore hée acknowledged himselfe to be the sonne of man a vile and abiect man but yet to shewe herewithall what laye hidde in the contemned and abiect shewe of hys manhod he denied any man to haue eternal life which did not eate of the son of man and drinke his bloode that is to saye which had not Christ liuing in him being assured that hée is redéemed by his sacrifice and made the sonne and heyre of God C. The scence therefore is this contemne mée as yée list the base and and abiect shew of my fleshe yet notwithstanding life is included in this contemtible fleshe of the which if you depriue your selues ye shall finde nothing else where to quicken you It was a grose errour of the Fathers which thought that infauntes were depriued of euerlasting lyfe except they giue vnto them the Eucharist For there is no word here of the Sacrament of the bodye and blood of Christ but Christ goeth forwarde in the Metaphor of the eating of hys fleshe and of the drinking of his bloode which he had begon Neyther doe the Bohemians rightly procéede when they go about to prooue by this testimonie that the vse of the Cuppe ought to be giuen to all alyke As touching Infants the institution of Christ doth seclud them from the supper because they cannot as yet proue examine them selues Infantes ought not to be pertakers of the Lordes Supper neyther yet celebrate the remembraunce of Christes death the whiche thing the Apostle Paule teacheth to be necessary for all those whiche come to the communion of the Supper The same Institution maketh the cuppe as well as the breade common to al men for it commaundeth that wée drinke all of the same Math. 26 27. R. Therefore to eate the fleshe and to drinke the bloude of Christe is to beléeue that Christe suffered for oure synnes A. For hym hath God made a reconciler through faith in his bloud to declare his iustice for the remission of synnes paste Rom. 10.4 Ye haue no life in you M. His meaning is that al they are deade whiche eate not this fleshe of the sonne of manne and drinke his bloud A. For as wée are all dead throughe synne so thorowe faith in Christe wée are made alyue as the Scripture teacheth 54. Who so eateth my fleshe and drinketh my bloude hath eternall lyfe and I will rayse him vp at the last daye VVho so eateth my flesh M. He still bouldely repeateth that which went before as commonlye they doe which speake the truth C. and hée confirmeth that which is hard to be béeleued as that mens soules are no otherwise fedde with his fleshe and bloude than the bodye is sustayned with meate and drinke M. For hée speaketh more manifestlye than hée did before when hée expresselye nameth himselfe Verelye to eate the Lorde is to abide in the Lorde and the Lorde to abide in vs. B. After this manner also we doe commonlye in these words to Eate to Drinke vnderstande not onelye the taking of meate but also the nutriment and sustentation of lyfe whiche procéedeth of the same These words pertaine not to the lords Supper Furthermore by these wordes of our Lorde it doth playnely appeare that all this place is vnaptlye and falselye expounded concerning the Supper For if it were true that this were to be referred to the Supper of the Lorde 1. Cor. 11.30 than all the that vnworthyly presume to the same being made pertakers of the body and bloude of Christ haue therewithall lyfe but we know that manye eate the same to their owne destruction and damnation And verilye it were verye fonde and vntimelye then to speake of the Supper when as yet hee had not instituted the same Therefore it is most certaine that hée speaketh here of the continual eating by fayth Notwithstanding wée must confesse that thereis nothing spoken here which is not figured in the Supper and truelye giuen to the faythfull and therfore Christ made his holy Supper to bée as it were a seale to this sermon And this is the cause why our Euaungelist Iohn maketh mention of thys Supper And J will rayse him vp at the last daye M. Hée promiseth euerlasting lyfe before the resurrection to the ende wée might know that the faythfull are endued with euerlasting lyfe by Christ while they are in this lyfe euen as it is sayde in another place C. And Christ so often ioyneth the resurrection to euerlasting lyfe because our saluation is hid euen vntill that daye Therefore what Christ will giue vnto vs no man can féele but hee which hauing ouercome the worlde setteth before his eyes the last resurrection 55. For my flesh is meate in dede and my blood is drinke in deede This is the reason why he whiche eateth the fleshe of Christe and drinketh his bloode hath euerlasting lyfe Because sayeth hée my fleshe is meate in déede and my bloode is drinke in déede C. As the body with hongar doth languishe and pine awaye euen so the soule doth by and by perishe yf so be the same be not fed
of vs they had continued with vs. It is necessary that after this manner suche as are proued maye bée knowne i. Cor. 11.19 C. When the Euangelist sayeth that they walked no more with Christ hée meaneth that there was not a full Apostacye but that they withdrewe them selues onelye from the fellowshippe of Christ notwithstanding hée condemneth them as Apostates Whereby wée haue to learne that wée cannot goe backe the breadth of one foote but that wée are readye to forsake Christ 67. Then sayde Iesus vnto the Twelue wyll ye also goe awaye M. Hée maketh no mencion of those which had forsaken him neyther doeth he séeme to bée any whit angery with them but turning him selfe with great modestye to the rest which remayned namely to the twelue Apostles sayde vnto them VVyll ye also goe awaye Bv. Hée doeth not aske this question as though hée were ignoraunt what they thought or what they would doe but hée demaundeth it that he might set their Fayth and the profession of theyr faith as an ensample to the whole Churche to bée followed kept M. and therewith also to declare that he doth staye none of his Disciples from going from him if so bée they bée such as desyre to goe from him because this Apostleship requireth such as come not compelled but voluntaryly and desyrous of heauenly grace C. Hée teacheth also that there is no cause why they should suffer them selues to bée drawne awaye by the lightnesse and inconstancye of other men For hée sheweth him selfe to them to bée hée with whome they shoulde abyde and therewithal exhorteth them not to ioyne them selues companions to Apostates And verylye if so bée the fayth be builded vppon Christ Fayth in Christ neuer shaketh it shall not depend vppon men neyther shall it shake at any time although Heauen and earth shoulde seeme to goe togeather And the cyrcumstaunce is to bée noated that Christ being depriued almost of all his Disciples retayneth onelye Twelue By these and suche lyke examples euerye faythfull man is taught to followe and serue God although hee haue neuer a fellowe M. Let no man therfore faint or be discouraged in this wicked world where verye fewe are founde whiche cleaue faythfullye to the Lorde as though the Lorde had the lesse care of the faythfull because they are both abiect and fewe in number but rather lette vs vndoubtedlye beleeue that our Sheepheard Christ Iesus wyll not neglect or forget one of the least of his shéepe Multitud doth not auayle to saluation For as the multitude of the wicked shall not saue them from destruction so the paucitye or smalnesse of number of the Iuste shall nothing let whereby they may not bée saued M. Also because these were speciallye geuen to Christ of the Father that Gods election might take place it was necessarye that they shoulde abyde and perseuere with him vnto the ende Rom. 11.29 A For the giftes and calling of God are suche that hee can neuer repent him of them For hée is wont to finishe the good worke which hée hath begon in his seruauntes 68. Then Symon Peter aunswered him Lord to whome shal we go Thou hast the vvordes of eternall lyfe Then Simon Peter Bv. Simon Peter hauing alwayes a feruent faith and zeale to Christ Iesus and nowe also making aunswere not in his owne name but in the name of all the rest cryed out with great courage Lord to whome shall wee goe Thou hast the wordes of lyfe C. This was the Iudgement of them all except Iudas who had nothing that was sincere in him M. Peter might haue sayde simplye Lorde wée wyll not goe awaye but hée thought it better to expresse twoo causes of tarrying why hée and his brethren woulde abide styll with Christ First because they vnderstande and perceyue that his doctrine is wholesome and of power to geue lyfe Secondly because whether soeuer they go leauing Christ there is nothing to bée found but death R. By this aunswere of Peter wee plainelye sée the same to bée true which the Apostle writeth saying The preaching of the Crosse is to them that perrishe foolishenesse i. Cor. i. 18 but vnto vs which are saued it is the power of God C. This is a notable commendation of the Gospell that it ministereth vnto vs eternall lyfe Rom. i. 16 being the power of God to saluation to euery one which beléeueth the same For otherwise is lyfe offered to vs in the Gospell when as God fréelye reconcileth him selfe vnto vs 2. Cor. 5.19 not imputing our sinnes to vs. Hereby therefore wée learne that wée must followe our Maister Christ aloane and must cleaue onelye vnto him which can bring to vs euerlasting lyfe Bv. This lyfe is not founde in the Philosophie of Plato or of Aristotle neyther is it to bée founde among the Pharisées and Monkes Death sheweth it selfe in the Institucions of these men death deceyte and destruction is in the whole worlde and falleth vpon the pate of such men as are carelesse and followers of foolishe thinges and hée aloane escapeth death deceyte and destruction whiche faithfullye imbraceth Christ and cryeth with Peter Lorde whether shall wée goe wee wyll abyde with thée for thou hast the wordes of eternall lyfe In thy word in the Scripture in the holy Gospel and in thy selfe is the light the waye the trueth and the lyfe 69. And wee beleeue and are sure that thou art christe the Sonne of the lyuing God M. To those that departed the Lord sayde But there are some among you which beleeue not Verse three score and foure Peter here on the contrarye part to put awaye all suspition of vnbeleefe from him selfe and from the rest of his brethren and might seperate him selfe from the fellowshippe of vnbeléeuers sayeth And wée beléeue and are sure that thou art Christ the sonne of the lyuing God In these words Peter briefly comprehendeth the summe of Faith And hée placeth Faith in the first place because the obedience of Fayth is the beginning of true vnderstanding yea Faith it selfe is the true eye of the minde But strayte after knowledge is added which discerneth Fayth from erronious and false opinions Faith is the eye of the minde For the Turkes the Iewes and the Papistes do beleeue but they knowe nothing Faith and knowledge tyed togeather But Fayth is tyed to knowledge because Gods truth is certainely and vndoubtedly knowne vnto vs not suche truth as mans knowledge is able to apprehende but such as the spirite of God doth seale in our hartes M. Therefore Christian Faith hath this propertye aboue all other to knowe that which it beléeueth that which can neuer bée sayde of any mannes Fayth that euer hath béene or shal be in the worlde because theyr Fayth is not of true but of false thinges R. So that first of all wée must beléeue the woord then followeth knowledge and the vnderstanding of the trueth of the worde B. In Peter the feruencye of
sufficient to set God only againste the raging worlde R. Also this trueth of God maye bée referred to the promises which the Scriptures testifie to be made of God concerning Christe For Christ was sent of God Rom. 15.8 for the trueth of God to confirme the promises made vnto the Fathers Whome ye knowe not C. He declareth that it is no marueile yf he were not knowen to the Iewes Knowledg of God commeth by Christ which knewe not God For this is the true beginning of wisedome to haue respecte vnto God R. To knowe God is not to haue the Law or to know the Lawe or to speake and glory of God but knowe Christ through faith is truly to knowe God For Christ is the face forme Image worde and purpose of God the Father Reiecting therefore Christ they doe glory of God the Father in vayne as wee shall sée hereafter 29. But I knowe hym for I am of hym and he hath sent me C. He declareth that he is not thus boulde rashly or withoute cause And by his example he teacheth vs that we ought not lightly to vse the name and to boaste of the same as of the patron and reuenger of oure cause For there are many to boulde in boasting of Gods authoritie yea those men which boast their owne inuencions for deuine oracles wil vse nothing sooner to condemne the Iudgementes of all other men then the name and authoritie of God But by these wordes of Christe we are taught to beware of vayne confidence Vaine confidence is to be estewed and wée muste then bouldly stryue against men when the truth of God is manifest vnto vs and when we are sure that God standeth on oure side M. Therfore Christ speaketh of the sure vndoubted knowledge of God of the whiche he aloane maye truely boaste R. Because no man hath séene God at any time but his onely Sonne which is in the bosome of the father Iohn 1.18 Mat. 11.27 who hath shewed him vnto vs. For no man knoweth the Father but the Sonne and he to whom the Sonne will reueale hym For J am of him By this place may be gathered the celestiall originall of Christ M And that he is the true Messias Bv. For he was not sent of God as other prophetes were but as the Sauiour of the whole world and the true Mediatour betwéene God and man 30. Then they sought to take hym but no man layed handes on hym because his houre was not yet come C. There wanted neyther will neyther dilligence nor power to hurte oure sauioure Christe Howe then commeth it to passe that in so greate mallice and spight they are astonied euen as if their handes and their féete were bound The Euaungelist sheweth the cause hereof saying Because his howre was not yet come By whiche wée are admonished that Christe was protected and defended by God againste their force and outragious crueltie And with all he taketh away the offence which might come by the crosse because there is no cause why wee shoulde be troubled when we heare that Christe was not caried to Death at the will and pleasure of men but was appoynted to be made such a sacrifice by the decrée and will of his Father Bv. Therfore Godes deuine protection and prouidence is here commended vnto vs to the whiche whosoeuer wholy committeth himselfe shall go forwarde voyde of all feare in the Lordes businesse C. For hereof is gathered a generall doctrine For howsoeuer wée liue from day to day yet notwithstanding with GOD euery mans houre of death is appoynted It is a matter Incredible that wée béeing subiecte to so many casualties and haps to so many iniuries of men and of wilde beastes and béeing besette with so many sickenesses and diseases should notwithstanding bée withoute the gonshote of all daungers except it be when it is Gods pleasure to call vs but wée muste fight and striue continually against oure distruste And firste of all we must note here what doctrine we heare then the ende wherevnto it tendeth and thirdly the exhortation that is taken of the same that casting all our cares vpon God we maye followe oure vocation and not swarue from oure dutie through anye feare Neuerthelesse lette no man passe hys boundes For it is not méete that the truste of Gods prouidence shoulde be extended farther than God hymselfe hath commaunded B. Wherefore lette vs only seeke to set forth the Glory of God and as for other thinges he will care for neyther shall any thing happen to vs before oure houre be come and then whatsoeuer happeneth shal be for oure saluation Concerning the whiche reade the one and twentie chapter of Luke the eyghteene verse R. This if we beléeue whensoeuer any affliction aryseth wée will not dispayre we will not séeke for vayne helpe we will attempt no euell but will patiently abide the hand of the Lorde looking for Helpe from aboue Neyther is there any cause why thou shouldest distruste that God will deale otherwise with thée than hee hath done with Christ Gen. 45.8 ◠kin 24.5 Psal 18 25 4. kin 6.14 Act. 9.25 Act. 12.8 For looke howe the heade fareth so shall the members As it as to be sene in Ioseph in Dauid in Elizeus in Paule in Peter and many other mo 31. Many of the people beleeued on him and sayde when Christe commeth will he do moe miracles than these that this man hath done Many of the people beleeued Bv. This also pertayneth to consolation that as the wicked are multiplyed from daye to daye euenso godly simple and good men shall neuer be wanting to beléeue the Gospell C. Christe might haue séemed to preache to deafe and obstinate persones yet notwithstanding the Euaungelist sayth that there followed some fruite M. Because the Kingdome of God cannot be preached withoute fruite C. Therefore howsoeuer some do fret and fume some deride and othersome Cauill whereof diuers discencions maye aryse yet notwithstanding the preaching of the Gospell shall not bée vnprofitable Wherefore the séede must be sown and we must patiently abide vntill continuance of tyme bring forth fruite When Christ commeth B. These men hauing the séede of God might haue séene great thinges in the Lorde namely such great signes and myracles as greater could not be herevppon also they knewe Christ hymselfe beeing nothing offended at his humilitie at his stocke and kindred or at his conuersation C. But because they rather depended vppon miracles than leaned to doctrine and were not as yet fully perswaded that Iesus was Christ the sonne of God this worde beleeued is improperly vsed that is to saye because they weare redy to heare him and shewed them selues apt to be taught of him as of a master such preparation of faith is called fayth Therefore in that the holy Ghoste voutsafeth to call a smale sparke of good affection by so honorable a title we ought thereby to be incouraged and not to doubte but that the least faith shal be
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
his worde and abide in the same R. For he which abideth to the ende the same shal be safe Mat. 10.22 C. Therefore by this noate he putteth a difference béetwéene hipocrites and his true disciples because they which haue falsely boasted of fayth do by and by faint in the midest of theyr race but the faithfull constantly goe foreward to the goale Therfore we must endeuour our selues to bée constaunt that we may be counted the true Disciples of Christ R. To this effect partayneth the parrable of the seede which Christ propoundeth in another place where the sundrye and dyuers condicions of such as receyue the Gospell is manifestly declared Mat. 13.3 M. But by this notable exhortacion Three thinges to be noted thrée thinges necessary to be knowen are signifyed The fyrst is whereof Fayth in Christ doeth come The seconde is what we must beleue concerning Christ the thyrd is in what fayth in Christ is to bée continued and confyrmed If sayth he yee abyde in my worde Therefore they had alreadye ioyned them selues to his word so sone as they beganne to beléeue they conceyued fayth by the hearing of the worde of the Lord as the Euangelist also taught when hée sayde Rom. 10.17 As hee spake these thinges many beleeued on him So the Apostle sayth that fayth commeth by hearing and hearing by the worde of God Secondly if so bée fayth commeth by hearing of the worde of the Lord and if it bée our part to abyde in the same and that we ought not to beléeue any other thing than the verye same which is set before vs by the worde whereby we conceyue Faith and in beleeuing the whiche wée abyde howe foolishe are they which at this daye saye they knowe not what they ought to beléeue and what not If so be they were abyding in the word of the Lorde they should knowe what to beléeue But because they haue already applyed their eares and mind to humane doctrine it commeth to passe that they being ignoraunt of Gods truth are caryed about with euery winde of doctrine the which the Apostle forbiddeth Thirdlye this also is manifest Eph. 4.14 in what Christian fayth ought to bée maintayned and confirmed when he sayeth If ye abyde in my worde So that wée must abyde in that from whiche we haue conceyued our fayth Wée are begotten by the worde of truth through fayth and by the same wée are strengthned and confirmed So the Apostle sayeth that some are ordained teachers Euangelistes Iam. 1.18 i. Pe 1.23 and Shéepheards that not onely wee might come to the vnitye of Fayth but might also bée confyrmed in the same Ephe. 2.13 and may growe vnto a perfecte man Wherevppon it followeth that they which abyde not in the word of Christ but are caryed about with sundry strange doctrines dispersed by offences and are quite drawne awaye from the trueth by the Crosse by threatninges and persecutions are not the true Disciples of Christ Iesus Concerning these Saint Iohn sayeth They went from vs 1. Ioh. 2.19 but they were not of vs. It is great glorye to bée a Disciple of Christ whiche is the Sonne of the lyuing God Some doe boaste that they haue béene the Disciples of Socrates of Pythagorās and of Aristotle but these were menne and erred them selues and led others also into errour But Christ is the trueth and the lyght of the worlde whosoeuer followeth him walketh not in darkenesse but shall haue the lyght of life M. Wherefore they which obiect vnto vs the loue of Christ toward his Church as to his Spouse and doe thereby gather that it can not bee that hée shoulde forsake the same and suffer the same to fall into errour and doe also pretend that auncient Fayth of the Church of Rome and of the Apostolicall doctrine Rom. 1.8 of the which Paule maketh mencion replenished at this daye withall supersticions errours and false worshippinges and Ecclesiasticall tyranny doe reason as if it were sufficient to the retayning of the trueth that Christ abydeth all one for euer and is not chaunged and because the Church of Rome long agoe receyued the Apostolicall Fayth and requireth not of the Faythfull that they also should abyde in Christe and in his worde when as the Apostle him selfe sayth that there should come a defection and Apostacy in the Church 2. The. 2.3 But rather let them proue vnto vs that the Church of Rome hath constantlye aboade vnto this daye in the worde of the Lorde and in the Doctrine of the Apostles 32. And ye shall knowe the trueth and the trueth shal make you free Bv. But how dyd they beléeue when as yet they knewe not the trueth Question Verylye Fayth leaneth to the trueth and apprehendeth the same therefore they are not ignoraunt of the trueth which beléeue I aunswere C. Hée sayeth that they shall knowe the trueth Aunsvvere whiche come to any knowledge of the same As yet they were verye rude and scarce entered to whome Christ here speaketh therefore it is no maruaile if so bée he promise vnto them more large vnderstanding of his doctrine but it is a generall sentence Bv. For the knoledge of Christians hath degrées and steppes and the knowledge of the trueth increaseth in processe of tyme as maye bée gathered by many other places of scripture C. Wherefore howe greatlye soeuer any of vs haue profited in the Gospell wée must styll procéede and goe foreward daylye And Christe vouchsafeth to geue this rewarde vnto the constancye of his Disciples that hee maketh him selfe more famillyarlye knowne vnto them For hée it is which ingraueth his word into our heartes by his holye spyrite he it is which daylye dryueth awaye the clowdes of darknesse out of our mindes whiche obscure the brightnesse of the Gospell Therefore to the ende the trueth may appeare vnto vs at the full we must seriouslye and constantly cleaue vnto the same M. Let vs also noate to whome the trueth is here promised not to all but onely to the true Disciples of Christ and they are the electe which are geuen to Christ of God the Father concerning whome reade the seuen and thirtye verse of the sixt Chapter going before The Reprobate therefore haue no hope to knowe and vnderstande the trueth although they beare the name of Christ and are vnder the profession of his faith and are learned and wyse according to this worlde The secreate of the Lord is reuealed to them that feare him The Apostle sayeth that this trueth is the misterye of GOD in Christe Iesus Psa 25.14 the whiche is hydden from this worlde Ro. 16.25 that is to saye from the wisedome reason and vnderstanding of all fleshe And for this cause it can not bée that any other should loke for this knowledge of the truth than they which are the true and vnfained disciples of Christ the which knowledge is gotten no otherwyse than by the reuelacion of Iesus Christ in
the holye Ghost Bv. Trueth in this place is opposed or compared with the shadowes of the Lawe And that is trueth Trueth defyned according to the Hebrewe phrase which is the most perfect essence of any thing and the verye absolute perfection it selfe of a matter Therefore to such as perseuere the Lord in processe of time wyll open all the misteryes of pyetie and of the kingdome of God geuing vnto them all knowledge and vnderstanding which maye seeme to appertaine to true Godlinesse And the trueth shall make you free M. This place is excellent and worthy to bée noated The Lorde promiseth to his true Disciples which abyde in his worde fréedome by the trueth which they shall certainely knowe and so hée commendeth the knowledge of the Gospel of the fruite whiche we receyue thereby or of the effect Bv. The trueth I saye which is the Sonne of God Christ Iesus is the delyuerer of the worlde or Faythe it selfe whiche cleaueth vnto the euerlasting trueth maketh vs frée if so be we be the Disciples of Christ perseuering in his worde C. This is an incomparable benefite wherevpon it followeth that there is nothing better than the knowledge of the Gospell All menne féele the yoake of bondage and seruitude and doe confesse the same to bée a myserable thing seeing then the Gospell doeth delyuer vs from the same it followeth that the same is the treasure of the most happye and blessed lyfe Nowe let vs consider what liberty it is which Christe here noateth vnto vs. Bv. Hée speaketh of the libertye of mennes mindes whiche altereth not the state of Fortune setting the bodye free from the Lawe and bondage of the Maister but it deliuereth the minde from sinne Freedome of the minde from wicked and worldly desyres from the Tyranny of the Deuell from the feare of death from the seruitude of humane constitucions and from the yoake of the Lawe C. Wherefore séeing we obtaine that libertye by the benefite of the Gospell it maye thereby appeare that wée are by nature the seruauntes of sinne Wee must also noate the manner of delyueraunce For so long as wée are ruled by our sence and reason wée are bondmen to sinne but when the Lord doeth regenerate vs by his spyrite hée doeth make vs frée that being loused from the miserable bondes of Sathan wee maye wyllinglye serue the Lord in holynesse and righteousnesse al the dayes of our lyfe C. But regeneracion commeth of faith whereby it apeareth that freedome commeth of the Gospell Now let the Papistes bragge of theyr fréewyll wée knowing our owne seruitude and bondage wyll glorye in no other than in Christ R. Christ therefore teacheth in this briefe sentence after what manner wee are brought into the libertye of Gods children Fyrst we must here Christ Secondly we must beléeue that is to saye we must abyde in his worde and endure temptacion and abyde the Lordes leysure thirdlye we must be Disciples of Christ For he which beleeueth in Faith heareth the worde of God he which heareth the woorde of GOD hee is a disciple of GOD Fourthly we must knowe the trueth The worde is the trueth and hée whiche beléeueth the worde hée truely beléeueth the verity Lastly we must be frée And we must noate that libertye hath his degrées according to the manner of his Faith Rom. 8.23 Wherefore Paule being frée grooned styll looking for the full and perfect delyueraunce 33. They aunswered him we bee Abrahams seede and were neuer bonde to any man howe sayest thou Ye shall bee made free C. This aunswere was confusedly made vnto Christ and that by suche as were contemners and not beléeuing And this manner is muche vsed in the scriptures so often as mencion is made of the bodye of the people generallye to ascribe vnto all menne that thing which belongeth onelye to one parte M. The vnbeléeuing Iewes therefore brake foorth into the middest ▪ and there also gayne sayde Christ where there was nothing that appertayned vnto them Bv. They swelled with the nobillitye of theyr auncetours according to the fleshe but they vnderstoode not that the Lorde spake of the libertye of the minde C. They coulde not abyde that they being a chosen and holye people shoulde be brought into bondage For what had the adoption couenaunt profited them by which they were segregated or seperated from other Nations vnlesse they had beene counted the children of God Therfore they thinke that they haue iniurye done vnto them when liberty is offered vnto them as a benefite comming of fauour and grace M. Therfore to the end they might styrre vp the myndes of the simple against Christ they accuse him to bée a sclanderer of the aucthour of the whole Nation as though he made bothe him and his posteritye contemptible with the vyle yoake of seruitude Such spite and disdaine Sathan also vseth when he obiecteth to the ministers of Christ whiche preache the Gospell the contempt of the Saintes as though they dyd abase and discredite euery saint by exhorting menne to repose their trust onely in Christ Hée knoweth that the Saintes among Christians are in great estimation and that they are worshipped of some for gaine and of other some by simple ignoraunce and therefore neyther part can abyde that the Saintes shoulde bée contemned For this cause to hynder the race of Gods worde he rayseth vp certaine Pharisées whiche crye that the Saintes are to bée worshipped whome notwithstanding these Euangelists contemne And neuer were bonde to any man C. It maye séeme verye absurde that they denye them selues to haue béene at any tyme in seruitude séeing they were so oftentymes oppressed of other Tyrauntes and were subiect at that tyme to the Empyre of Rome Hereby wée maye easely perceiue how foolishe and vaine their boasting was and impudencye also in lying notwithstanding here was some pretence or collour because the vniust domination or rule of the enemies was no let but that by right they might abyde free R. For they séemed to haue respect vnto these notable promises as where it is sayde I haue made thee a Father of many Nations Gen. 17.5 I wyll make thee to grow exceedinglye and wyll make Nations of thee Yea Kinges shall proceede of thee Also Ge. 22.17 Thy seede shall possesse the gate of his enemies And in thy seede shall all the Nations of the earth be blessed C. But in this first of all they erred that they dyd not consider that the right of their adoption was founded vpon the Mediatour onely For howe came the séede of Abraham to be frée but onelye because it was exempted from the common seruitude of mankinde by the especiall grace of the redéemer Abrahams seede free by Christ The other error also is lesse tollerable that for so muche as they being bastards woulde not withstanding bée reckened among the children of Abraham and dyd not consider that it was the onelye regeneration of the Spyrite which maketh them the Lawfull Sonnes
your selues whoale yée abide desperate M. They were therefore blinde wherevpon in another place he calleth them blind leaders of the blind but not as were the Idiots and simple sorte Mat. i5 i4 otherwise he would haue sayde as he sayth here They should haue had no sinne yf so be they had béene blind and Ignorant of the sacred Scriptures as were the vnlearned C. Notwithstanding when he sayeth that they which are blind haue no sinne he doth not therby excuse Ignoraunce as though it were no synne only he geueth vs to vnderstande that the disease maye haue a remedy when the same is felt in time because when the blind man commeth to be restoared to his sight the Lorde is ready to helpe R. As if Christ shoulde haue sayde if so be you knewe your blindnesse the synne of vnbeléefe would not abide in you but puttinge awaye infidellitie yee woulde beleeue in mée but because yee doe not knowe your blindnesse therefore ye abide vnbeléeuing C. For they are incurable who hauing no feeling of their synnes despise the grace of God R. Therefore that is horrible blindnesse to be Ignoraunt of our blindnesse euen as not to knowe our sickenesse is almost a disease incurable the which we may behould in mad men And as the firste step to recouer helth is to acknoweledge our Infirmitie euenso the first steppe to Fayth is to knowe our impietie and Ignoraunce i. Ioh. i 8 To this effecte appertayneth that which saint Iohn hath writen in another place saying If we confesse our sinnes he is faithfull and Iuste to forgeeue vs oure sinnes and the bloud of Iesus Christ his sonne shall cleanse vs from all Iniquitie B. Wée sée also here playnly that hée condemneth this synne namely the refusall and contempte of the trueth when men knowe the same wherevpon there is no doubt but that they shall haue pardon remission with saint Paule which sinne only by ignoraunce and either neglect the trueth or else persecute the same The truth shal be knowen at the length to the reprobate in suchwise that they them selues shall saye they sée and shall haue all collers and pretence of Ignoraunce taken awaye from them Suche also were these Phariseis They had heard those thinges of the Lord and saw such thinges in him that their mindes were constrayned to acknoweledge him to be a Prophete of God and yet for all this Sathan did so carry them that they did persecute hym with mortall hatered Therfore their sinne remained Sinne against the holye ghost without pardon or remission they hauing synned agaynst the holy Ghost setting them selues so openly against the words and déedes of the Lord. Bv. We haue also here a sure and infallible Iudgement of the trueth pronounced against the maintainers of frée will For yf these men were blynd that is to say if they knewe their seruitude infirmity and corruption by sinne they shoulde be illuminated by the grace of Christ but now because they sée that is because they boast of the strength of the fleshe and do not only magnifie the grace of Christ blyndnesse and syn remaineth in them And hée sayth plainly Your synne remayneth For in saintes also there is synne but it is taken awaye it is not imputed it doth not remaine in the wicked only there remaineth sinne and damnation M. There is therfore a passing synne and a remaining synne To this effect parteyneth this saying He which beleeueth in the Sonne hath euerlasting lyfe but hee which beleeueth not the Sonne shall not see life but the wrath of God abydeth on him Let vs therfore beléeue in the Sonne of God let vs confesse vnto him our sinnes that we being illuminated by him and absolued from our sinnes wée may come at the last to that light which no man can attaine vnto ⧠The tenth Chapter 1. Verely verely I saye vnto you hee that entereth not in by the Doore into the Sheepefoulde but clymeth vp some other way the same is a Theefe and a Robber Verily verily J saye vnto you M. BECAVSE the Priestes Scribes and Pharisées did not onely submitte themselues vnto Christ but also did chaleng vnto themselues power and aucthoritie ouer the people of God euen as if they had bene their true pastours and guides and therefore coulde not abyde that the vnlearned multitude shoulde beléeue in Christ and shoulde follow him as shéepe doe theyr sheapehearde the Lorde doth verye well boath to the confusion of false pastours and also to the confirmation of the simple propounde all this whole matter after the manner of a Prouerbe by which hée doth describe what difference there is betwéene true and false pastours whiche take vpon them the office of féeding the Shéepe C. And because the fewnesse and small number of the faythfull might muche discredite hys doctrine hée goeth about to proue that not all which vsurpe office in the Churche are to be reckoned in the number of Pastours and sheepe Shepe and the Sheaphearde but that the true Pastours are discerned from reprobates and the true shéepe from those that bee counterfaytes by thys marcke if so be that hee bee the onelye scope and the beginning and ending of all thinges This admonition is necessary for all ages and times but especially for this our age For there is not a more pestilent plague to the Church than when wolues créepe in vnder the cloake of pastoures Christ doth plainly here deny them to be counted for pastoures which boast that they ought so to be taken and accounted of or that they ought to be nombered among the shéepe which glory in externall signes He speaketh here of the Iudaicall Church and in this poynt there is noe greate difference betwéene that and oures He that entereth not in R. Christ doeth not by naked and bare wordes euen at the first teach that he is a shepheard but by this parable suspendeth the mindes of his auditoures that afterwarde by the exposition of the same he might make that which in the beginning they heard not without admiration and a desier to knowe to sinke deper into their mindes C. But they doe foolishly which discus very curiously euery part of this parable Let it therefore suffice and satisfie to hould this summe namely that forsomuch as Christ maketh his Church like vnto a shepfould into the which God gathereth all his shéepe together he compareth himself to a dore because there is no other enterance into the Church than by him Herevpon it followeth that they are good Pastoures which lead the right waye vnto Christ they which geue them selues to Christ aloane are rightly sayd to be gathered into Gods shepfould and to be of his flocke Moreouer all this is referred to doctrine For seeing in Christ all the treasures of wisdome and knowledge are hid he which swerueth from him is neither in the right waye nor yet is like to enter in by the dore Therefore we shall easyly know which is the true Church and who
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
to passe the boundes of Gods worde The Papistes haue rashly and without any good grounde deuised the Inuocation of Saintes vpon their owne braine and nowe to haue some false coullour out of the worde of God they corrupte and teare the scripture Sirre we would faine see Jesus M. These Gréekes call Philip Sir and hée refuseth not the same It was the custome of those countreyes to call men of wealth and countenaunce by that name Wherevppon also Mary Magdalen called Christ at the Sepulchre after hée was rysen Syr when as notwithstanding shée tooke him to bée a Gardiner Of the whiche wee haue spoken in the fowrth Chapter going before Ioh. 20 M. The Apostles dyd not gainesay this custome Men of countenāce may be called Syr neyther were they scrupulous in the same as we sée the Anabaptistes to bée 23. And Iesus aunswered thē saying The houre is come that the son of man must be glorified A. Many expound this of the death of Christ because by the same the glorye of Christ was set forth So that nowe according to their mindes Christ pronounceth the time of his death to bée at hand C. But it is better to referre the same to the preaching of the Gospell as if he had sayd that the knowledge of him must shortly bee spread through all the partes of the world And thus he salued the feare into the which he might bring his Disciples by his death For he sheweth that there is no cause why they should bee discoraged because the doctrine of the Gospell shal be published neuerthelesse throughout the whole world And least this cogitacion of his glory might shortlye after vanishe away when he should be iudged to dye hanged on the Crosse buryed he sheweth that the ignominy of his death should nothing at all hinder his glorye 24. Verilye verily I saye vnto you except the wheate corne fall into the ground and dye it abideth alone if it dye it bringeth forth much fruite M. The purpose of our sauiour Christ by this similitude was to draw his Disciples the Gréekes which were present from the vaine looking for earthly glory C. He compareth his death vnto sowing the which when it séemeth to tende vnto the losse of the wheate is the cause of great encrease and plenty And although this admonicion was most necessarye at that instant yet notwithstanding it hath a continuall vse in the Church And first of all it is méete to beginne at the head That terrible shewe of malediction and ignominy which appeareth in the death of Christ doth not onely obscure his glorye but doth take away the same quite out of our sight Therfore we must not stick in the death only but the fruite which the resurrection hath brought forth must also be considered And so it shall nothing hinder but that his glory shal apeare and shine From hence also we must come to the members For we do not only think that we do perishe in death Collos 3 3 but we doe also thinke that our life is like vnto continuall death Therefore we shal be vtterly quayled except we haue this consolation by which Paule doeth erect vs 2. Cor 4 i6 Though our outward man perishe yet our inward man is renued daye by day Let this therefore be the continual meditacion of the Godlye when they are pressed with diuers sorrowes when they are hungerye naked sicke when they are vexed with iniuries when they séeme euery moment to be swalowed vp of death that this is the sowing which in due time wyll bring forth her fruite B. Therefore that which Christ speaketh here hath this scence and meaning Ye haue séene with howe greate pompe the people of the Iewes haue receyued me nowe also ye sée howe these forreyners desyre mée therefore learne ye to séeke for life and saluation by death For as a wheate corne except it fal into the ground die bringeth forth no fruit euen so I vnles I dye remaine fruitles But when I am dead I wyll fructefye in the whoale worlde by bringing many vnto my Father Then shall my Gospell bring foorth fruite with al creatures which are vnder heauen So in lyke maner your death shal be fruitefull both to your selues and also to others Therfore bée not to desirous of this life but after my example commit the same vnto the wyll of my Father 25. Hee that loueth his life shall destroy it and hee that hateth his life in this vvorlde shall keepe it vnto life eternall C. Christ ioyneth to his doctrine exhortacion For if so be we must dye to bring forth fruite we must patientlye suffer God to mortifye vs Bv. For the faithfull shal neuer come any other way to glory than by affliction and the mortification of their fleshe séeing Christ the head of the faithfull entered not into his glorye but by his Crosse and passion C. And because he compareth loue and hatered togeather wee must consider what it is to loue and hate our lyfe He which by the immoderate desyre of this present lyfe cannot leaue this worlde except he bée constrayned is sayd to loue his life but he which by contempt of this lyfe goeth with a good courage vnto death is sayde to hate his lyfe Not that we ought simplye to hate our lyfe which is iustlye reckoned among the chiefest benefites of God but because the faithfull ought wyllingly to forgoe the same when it hindereth them from accesse vnto Christ euen as if a man shoulde cast from his shoulders some waightye and heauye burthen when he would go with spéede to any place To be short simplye it is not euyll to loue this lyfe so that we leade the same onelye as pilgrimes hauing alwaye regarde vnto the worke that is set before vs. For this is the lawful meane and waye to loue this lyfe if so be we abyde in the same so long as it shall seeme good vnto the Lorde and are readye at his wyll and pleasure to departe out of the same or to speake brieflye if we as holding the same in our handes do offer the same as a sacryfice vnto God Whosoeuer is otherwise addicted to this present lyfe looseth his lyfe that is hee casteth the same into euerlasting destruction Concerning the farther exposition of this place reade our commentarye vpon the nine and thirty verse of the tenth Chapter of Saint Mathews Gospell 26. Yf any man minister vnto mee let him followe mee and vvhere I am there shall also my Minister bee Yf any man minister vnto mee him vvyll my Father honour Jf any man minister vnto mee A. Because the Lord meant to sende foorth his Apostles into the worlde to preache the Gospell of the kingdome of heauen by these wordes he prepareth them valiauntlye and constauntlye to discharge so notable an office although the worlde shoulde assaulte them many wayes And this doctrine ought to bee extended to all the Ministers of Christe C. For that we might the lesse make
bretheren thou knowest not whether Christ be a Mayster or no. But séeing a great many loue their brethren very couldly but none so effectually as they ought we maye thereby perceiue howe farre wée are yet from the perfect light of fayth M. Moreouer this place maye specially be obiected vnto them who when they beare the doctrine of the Gospel say who knoweth not these thinges Therfore let it be sayde vnto them If yee knowe these thinges blessed are yee if yee doe them A. Contrarywise if ye know these thinges and doe them not ye are accursed and miserable Iam. 4 17 For to him that knoweth how to doe good and doeth it not to him it is synne Luk. 12.47 And the seruante that knoweth his maisters will and doth it not shal be beaten with many strypes 18. I speake not of you all I knowe whome I haue chosen but that the Scripture might bee fulfilled Hee that eateth bread with mee hath lifte vppe his heele againste mee C. Againe he sheweth that there is one among his Disciples whiche is in very déede nothing lesse than a Disciple and this he doth partly for Iudas sake to the ende he might make him the more inexcusable and partly for the other disciples sake lest the false Iudas should make any of them to slide back And hée doth not only animate them to persiste in their vocation notwithstanding the fall of Iudas but also because the felicity of the which he spake pertained not to all men he teacheth that the same ought to be the more earnestly sought for of all men and when they haue founde it with the greater constancie to abide in the same And now this their stedfast standing he attributeth to their election For as the strength of man is weake and fraile so it staggereth at euery small puffe of winde and falleth with the leste thruste yf so be the Lord stayeth not vp the same with his hand But because be gouerneth those whome he hath chosen how subtily soeuer Sathan séeketh to worke their destruction he shall profite nothinge at all but with firme constancie they shall perseuere vnto the ende And not onely perseueraunce is here attributed to election but also the beginning of pietye Howe commeth it to passe that one loueth the word of God more thaÌ„ another Surely because he is elected Election is the cause of pietye Again how commeth it to passe that the same goeth on still in Godlinesse of life but only because the purpose of God is sure which perfiteth that worke which he hath begone Furthermore this is the principall difference betwéene the Children of God and the vnbeléeuing that the one are drawen to saluation by the spirite of Adoption and the other by their vnbrideled and lasciuiouse fleshe to damnation Otherwise Christ might haue sayde I know what euery one of you shal be but leste they should arrogate any thing vnto them selues but might knowe rather that they differed from Iudas by grace only and not by their owne power hee setteth before them the frée election vppon the which they were builded Wherefore let vs hereby learne to way and consider all the parts of oure saluation Iohn 6.70 And whereas in another place he reckneth vp Iudas among the elect it is another manner of speaking and not a contrary For there the Temporall election is noted by which God doth appoynt vs to some certaine and spetiall worke as Saul who was chosen to be a King notwithstanding that he was a reprobate but nowe Christ speaketh of the eternall election by which we are made the sonns of God and by which God hath predestinated vs to life before the foundation of the worlde was layed Also somtime God doth adourne the Reprobates with the giftes of the holy Ghoste to execute that office which he committeth vnto them So there shined in King Saule prinâ—ly vertues for a time So Iudas also had notable giftes beseeming an Apostle of Christ But the Spirite of sanctification which God geueth only to his childeren is another manner of spirite For he renueth them by the same in minde and harte that they might be in his sight holy and irreprehensible Also they haue in them a liuely roote which cannot bee plucked vp at any time because the Adoption of God is without repentaÌ„ce that is to saye God neuer faileth those whom he hath chosen Notwithstanding this abideth firme that it beloÌ„geth vnto the deuine election that we imbracing the doctrine of Christ by faith do also attaine life and that this is the only cause of our blessednesse by which we differ from the Reprobate that they béeing destitute of the grace of the Spirit come to destruction but wée haue Christ our watchman who gouerneth vs with his hand and defendeth vs by his power M. We sée also here howe those thinges whiche concerne onelye the good are commonlye also spoken vnto them amongst whom euell personnes also are mixte Those thinges whiche the Lorde had spoken vnto his disciples to instruct them he so spake vnto them as if they had pertained vnto all when as notwithstanding they dyd not appertaine to all euenas he in this place plainly testifieth Therefore let no man in the Church bée offended yf so be he heare Christians among whome as yet there are many wicked prophane persons to be called godly and holy men if so be he heare the doctrine of life commonly preached to all men when as faith and pietie belongeth not to all yf so be he heare all Christians generaly reprehended of sinne when as notwithstanding all are not culpable euenas we sée that the Apostle reprehendeth the Corinthians Let him alwayes consider and say within hym selfe i. Cor. i. xi these thinges pertaine not to all Furthermore Christ here geueth euident testimony of his diuinity firste of all when he affirmeth that he doth not Iudge after the manner of men secondly when he maketh him selfe the authoure of election For this knoweledge of the whiche hée speaketh in this place is proper only vnto God but this other is more effectuall when he sayth that they were elected of hym before the creation of the worlde For this so notable a declaration of hys deuine power ought to mooue vs more then if the scripture did call him God a hoondered times That the scripture might be fulfilled C. It might séeme very absurd that he which was chosen to so honorable an office was not also endued with true godlinesse for it might easily be obiected Why did Christ choose one to be an Apostle which should fall from his Apostelship And why did he create him an Apostle whome he knewe should be such a wicked and naughtie person To this therefore Christ aunswereth that necesarily it was so because it was forshewed and knowen also aforhand to the Prophet Dauid For some thinke that the prophesye is cited which properly belongeth vnto Christ othersome think it to be a simple comparison that like as Dauid
was wickedly betrayed of his domisticall enemie euen so the like condition abideth for the Childeren of God After these mens opinions this is the sence In that one of my disciples is a wicked traytor it is no newe or vnwonted thing in the worlde but rather that is put in practise at this daye whiche the Scripture testifieth to be done longe agoe But séeing the same was shadowed in Dauid which was more fully afterward to be seene in Christ their Iudgement séemeth better which affirme the same properly to be fulfilled whiche Dauid had forshewed by the spirite of prophesy M. Thus therefore he séemeth to shew a reason wherefore he chose Iudas for that he was not ignorant what he was least that which shoulde come to passe might seeme to happen vnawares vnto him Moreouer to lift vp the héele metaphorically signifieth vnder the cooller of frendshippe to set vppon one by deceite that he maye bée oppressed vnawares Nowe that which Christ suffered béeing our head and example we must also patiently suffer béeing his members M. In this place also the authority of the Scripture is commended because all thinges in the same are necessarily fulfilled Wherefore we must take héede that we do not doubt of the fulfilling of them because the holy Ghost whatsoeuer he doth in the Scriptures whether it be by teaching or reprehending by threatning or promising by terrifiyng or comfortyng cannot lye A. For as Christ sayeth the scripture cannot but bee fulfilled Ioh. 10.35 Esay 40.8 because the word of the Lorde abydeth for euer 11. Nowe I tell you beefore it come that when it is come to passe yee might beeleue that I am hee C. By this sentence he admonisheth his Disciples that there is so litle cause why they should stomble or fall because a traytor shall come out of their company that they ought rather thereby to be the better confirmed in faith For excepte we did behould with our eyes the verye same in the Church which was forshewed concerning the troubles and contentions of the same we might haue Iuste occasion to doubt of prophesyes But seeing the trueth of the Scripture doth agrée with our experience then we haue better intelligence that God hath a care for vs and that we are gouerned by hys prouidence M. Therefore let vs noat to what ende Christ went aboute to confirme the mindes of his Apostles in the fayth towardes hym They had séene manye of his miracles and of late when hée raysed vp Lazarus oute of the graue when he had béene dead fowre dayes they stoode by and yet notwithstanding it was so great a matter to beleeue in him that they had also néede to be comforted and confirmed in that faith by the Scriptures of the Prophetes C. Moreouer by these wordes That yee might beleeue that J am hee He geueth vs to vnderstand that hée is the same messias which was promised Not that the treason of Iudas beganne to bring the Disciples vnto the Fayth for they knewe him already and had confessed who he was but because their faith profited more Iohn 6.69 when they came vnto the experience of those thinges which they had heard before out of the mouth of Christ And nowe we maye two wayes vnderstand the same as that he sayeth that the Disciples shall beleeue when they see the matter come to passe because nothing was hidden from him or else that none of thos things should faile him which the Scripture testifieth concerning Christ Both these sentences maye serue well B Therefore when they sawe that he knewe all thinges before they came to passe and yet notwithstanding woulde willingly suffer the same they mighte easily know that he was very Christe and God Howbéeit they did better way and vnderstand these thinges when they were more amply endued with the holy Ghost Concerning the exposition of the twenty verse reade in our commentary vppon the tenth Chapter of Mathewe beginning at the forty verse 21. When Iesus thus sayde hee was troubled in spirite and testifyed and sayde verilye verily I saye vnto you that one of you shall betraye mee C. The more holy that the Apostolicall office is and the greater the excelency of the same the more filthy and detestable was the treason of Iudas Therefore such and so great wickednesse brought horror of mind into Christ him selfe when he séeeth that holy office to be defiled by the vnspeakable witnes of one man in whom the Maiesty of God should haue shined B. And this perturbation constraned him to speake more plainly of the traitor and according to his wonted manner to testify with an oath that it was one of his chosen Disciples Apostles which should betray him As if he should saye Beholde to what great dignitie I haue aduaunced you For I haue made you so great that whosoeuer receiueth you receiueth my father also but Oh wickednesse Oh straunge cruelty one of you I saye of you twelue of you Apostls whom whosoeuer heareth heareth me and my father to whome whosoeuer doth good doth it to me and to my Father shal betray me to death C. And this was not a fained passion in Christ but he was in déede througly so affected and troubled This is necessary to be knowen of vs because his zeale is sett before for immitation that wée might seriously abhorre these monsterouse synnes which do ouerthrowe the holy order of God and of hys Church AVG. Awaye then with the Arguments of the Philosophers which say that these perturbations come not into the minde of a wise man God hath made the wisedome of this world foolishnesse i. Cor. i. 20 Wée maye reade the like wordes in the one and twenty verse of the twentye sixe Chapter of Mathewe 22. Then the Disciples looked one on another doubting of whome hee spake C. They whose consciences accused them not were much agréeue at the saying of Christ only Iudas was so obstinate and hardned in his wickednesse that hée was not touched at al. So great was the authority of Christ with the Disciples that they were sertainly perswaded that he did or spake nothing rashly B. Therefore they looked one vppon another eyther because they were amased or else because thereby they woulde sée if they could fynd out the traytour by his countenaunce But Sathan hadde banished out of the heart of Iudas al reuerence that he might be more hard then the flint stoan to repell all admonitions Bv. For al the rest béeing wonderfully troubled and greeued he notwithstanding hee knewe in his owne conscience him selfe to be giltie was neither a feard neyther ashamed nor abashed to come to the holy Surper and coulde also abide without blushing that the Lorde should looke vppon him whom he knew not to be ignorāt of any of his thoughts So great was the plague of couetousenesse and such liberty he had to abuse the knowen libertie of the Lorde And allthough Christ might seme to deale scarse frendly in suffering his guiltlesse Disciples to
theyr head Some haue falsely iudged this sop to bee the signe of the body of Christ for that it was reached vnto him without the action of the Supper But they doe groslye erre which imagine that the Deuell entered essentially into Iudas for the Euangelist speaketh onelye concerning force and efficacye And we are taught by this fearefull example what greeuous punishment abydeth al those which profane the benefites of the Lorde by theyr abuse That which thou doest doe quicklye R. Christ commaundeth not Iudas to playe the Traitour for howe can righteousnesse commaunde iniquitye but it is rather a voyce of detesting Hytherto the Lorde had sought to reuoake him by diuers meanes but hée preuayled not and therefore nowe hee speaketh vnto him as to one past care as if he shoulde saye Séeing thou art become so impudent and bearest such a Traiterous hart against mée I geue the leaue to goe and that whiche thou doest and seekest to bring to passe do and accomplishe quicklye C. Thou shalt perishe when the apointed time of thy destruction is come And in this thing hée playeth the part of a Iudge who iudgeth not to death those whose destruction hee desyreth but those who by theyr owne faulte haue brought them selues to destruction already R. For Christ speaketh here as Parents commonly do to desperate vngratious children For commonlye they saye to suche My sonne for so much as I can not wynne thée by any gentle admonition or bring thée to a better lyfe by any benefites for the more I do thée good the worse thou art therefore goe whether thou wylt goe thou ronnagate for thou shalt not escape vnpunished because thou abusest the goodnesse of thy Father to thy iniquitye Are not these Propheticall wordes of callamitye to come rather than of commaunding Euen so sayeth the Prophete◠Drinke and be dronken spewe and fall◠and ryse no more M. Most true therefore is the saying of the Apostle Despisest thou the Ritches of his goodnesse and patience and long sufferaunce Iere. 25.27 not knowing that the kindnesse of God leadeth thee to rapentance But thou after thy stubbornes and heart that can not repent Rom. 2.4 heapest vnto thy selfe wrath against the daye of wrath 28. That wyst no man at the Table for what intēt he spake vnto him M. The Lorde so spake to the conscience of the Traitour that the rest knewe not what he meant C. For eyther Iohn as yet had not told vnto others what he had heard of Christ or else they were so amazed that they vnderstoode not yea it is lykelye that Iohn himselfe was astonished at the hearing of the same But that whiche happened then to the Disciples we may sée oftentimes in the Church namely that very fewe of the faithfull can discerne Hipocrits whome the Lord in plaine wordes condemneth M. Furthermore a good man maye so prycke the conscience of him that hath done euyll in the presence of others to whome his wickednesse is not yet knowne that he alone maye vnderstand what is spoken 29. Some of thē thought because Iudas had the bagge that Iesus had sayde vnto him Bye those thinges that wee haue neede of against the Feast or that hee should geue somthing to the poore C. It doeth euidently inough apeare vnto all men howe great the pouerty of our Sauiour Christ was yet notwithstanding he gaue somewhat of that lytle which he had vnto the poore to teache vs to doe the lyke For the Apostle would not haue surmised that hée had spoken of the poore but because he was accustomed to helpe them Howe Christ and his Apostls vsed money M. We see therefore howe Christ his Apostles vsed money One parte they imployed to bye necessarye thinges and the other part they bestowed vpon the poore Cōpare herewith the treasures of the Churche of Rome of the Byshops and of the Monasteries and sée howe they are bestowed Bv. This place also maketh against begging Monkes who counterfaiting beggerye wyll séeme to haue nothing of theyr owne and yet gather togeather great heapes of Ritches In lyke manner also against the Anabaptistes who trouble the consciences of simple men Anabaptists would haue theyr neighbors goodes common and doe exclude them out of the fellowshippe of the godlye except they make theyr goodes common to theyr brethren that is to say to erronyous Anabaptists 30. Assone then as he had receiued the Sop hee went immediatly out and it was night B. This séemeth to bée added by the Euangelist boath to declare the wicked crueltye of this miserable man and also that Iudas by receyuing the Sop and by the wordes of the Lorde was as it were by a certaine force of his goodnesse cast forth insomuch that he coulde neyther chaunge his wicked purpose nor yet abyde the vnspeakeable lenity of Christ After the same manner the Reprobate the more the goodnesse of God is shewed towardes them the more wicked and outragious they are And it was night Bv. That is to saye it was nowe Euentide The circumstaunce of time in this place noateth the earnest desyre of the Traitour to atchieue his purpose who coulde not be stayed by the vnseasonable time of the night Iohn 3.20 But the Prince of darkenesse delighteth in darknesse and they which do euyll hate the lyght M. Wherevpon Christ when hée was taken sayde to his enemies This is your houre and the power of darknes Luk. 22.53 Bv. Iudas therefore chose the night and darknesse as a conuenient tyme for his purpose And thus are all Reprobates caried with whome no admonitions can preuaile And this ende hath the contempte of Gods worde and an impenitent life 31. Therefore when he was gone oute Iesus sayde now is the sonne of man glorified and God is glorified in him M. Nowe the Euaungelist consequentlye sheweth what the Lorde spake after the departure and defection of Iudas the Traytor vnto the Disciples to the confirmation of their fayth C. The last hower was at hande hée knewe howe weake the mindes of hys Disciples were therfore he sought by al meanes he could to staye them vppe leste they should quaile The onelye rememberaunce of the Crosse doeth make vs a feard except we also remember this consolation that Christ triumphed as conqueror of Sathan and death vpon the Crosse What therefore might happen vnto the Disciples when they should shortlye after see Christ caryed vnto Death and reprochfully entreated mighte not such a heauy and sorrowefull sight haue a hondered tymes ouerthrowen them Wherfore Christ prouideth for this perill and bringeth them from the behoulding of the externall aspecte of death to the spirituall fruite Therefore howe shameful soeuer the Death of the Crosse séemeth to bée which béeing considered aloane maye confounde the faithfull Christ notwithstanding testifieth that the same to him is gloryouse saying Nowe is the sonne of man glorified M. Hee speaketh in the preter tence whenas notwithstanding he mente the glorifycation which was to come shortly
world by this noate that they should obserue and kéepe the doctrine of the gospel And that this noate belongeth vnto the beginning of faith because it is the effect of calling And Christ sheweth by these wordes how we shall rightly obaye the Gospell namelye for when our dutyes and externall actions doe spring from the loue of the same For our armes and force and our whole body also laboureth in vaine except the loue of God doe raigne in our heart which gouerneth the externall members Nowe séeing it is sertayne that we kepe the sayings of Christ yf so be we loue him and contrarywise we loue him yf wée kéepe his commaundementes it followeth that we cānot finde in the whoale world the true and perfect loue of hym because there is no man which perfectly keepeth hys commaundementes Notwithstanding their obedience is acceptable vnto God who do all that they can to reach vnto this perfection And my father wil loue him R. In this place we haue the greate and wonderfull benifits of God whiche procéede from the fruites of the Gospell The fyrste is that God the Father loueth the faithfull Nowe if God be with vs Rom 8 3i who can be against vs If the Lorde loue me I will not care what man or Sathan can do vnto me The second is that boath the Sonne and the Father will dwell with him that beléeueth the word of God Than the which benifits what greater can be deuised For the Father the sonne are very bountifull and benificial ghuestes they came not empty handed neyther doe they go awaye without saluting their hoast but as they bringe with them the treasure of all goodnesse euenso they leaue behynde them the blessing of all goodnesse C. And he speaketh not heare of that eternall loue with the which God loued vs before the foundation of the worlde was layd but of the same with the which he sealeth our harts when he maketh vs pertakers of his adoption And he meaneth not that firste illumination but those degrées of faith by whiche the faithfull must goe forward dayly according to this saying to him that hath shal be geuen Therefore the Papistes doe draw amis from this place two sortes of loue with the which we loue God They immagine that we loue God naturally before he doeth regenerate vs with his spirite by whiche aptnesse and readinesse saye they we deserue the grace of regeneration As though the Scriptures dyd not teache and experience plainlye proue that we are quite tourned awaye from God and are haters of him vntyll suche tyme as he chaunge our hearts Wée must remember the purpose of Christ that he and his Father wyl come to confirme the faythfull in the euerlasting assuraunce of grace in such wyse that they maye feele the grace of God to rest vpon them and maye be dayly increased more and more with the gyftes of God A. Therefore we ought to desyre this spirituall presence of Christ in our prayers and not that carnall corporall presence of the which the Papistes dreame The Lord dwelleth in the hartes of his saintes by faith whome the heauens must receiue vntill the time come that all thinges be restoared which God hath spoken by the mouth of all his holy prophets synce the world beganne 24. Hee that loueth mee not keepeth not my sayings and the vvord vvhich ye heare is not mine but the Fathers vvhich sent me C. Because the faythfull are mixed in this worlde with vnbeleuers and because of necessitye they must be troubled as it were in the tossing and raginge waues of thesea Christ againe confirmeth them by this admonition lest they shoulde be drawen awaye by euell examples As if he should saye Haue no regard vnto the worlde neither depend vpon the same because their shall be all wayes some which shall contemne me and my doctrine but constantly retayne ye to the ende that grace which ye haue allwaye imbraced And herewithall he declareth that the worlde doth suffer Iuste poonishment for his ingratitude when it perisheth in his blindenes when by the contempte of true righteoussnes it bewrayeth his wicked hatred against Christ B. To kepe the sayinges of Christ is nothing else but to beleue that the same is true and wholsome and also to cleue vnto the same with our whole harte euen as we may gather by the Scripture Heare O Israll the ordinaunces and the Lawes which I propose to you this daye that ye maye learne them and take hede to obserue them Yf by keping the commaundementes of God ye vnderstand the fulfilling of them no man shall kepe them but if ye vnderstand it for seeking to fulfill them then all the godly kepe them For he cannot choose but geue him selfe to the keeping of the commaundementes of God which truely knoweth the same to be of God A. Contrarywise not to kepe the Lords sayings is to reiecte the doctrine of Christ and to contemne his commaundementes which all the wycked are wonte to doe And the word which ye heare is not mine C. Leste the disciples should fall or slide awaye for the obstinat wickednes of the worlde Christ seketh againe to confirme his doctrine when he testifieth the same to be of God and not deuised in earth by man And in this consisteth the stedfastnes of our Faith yf so be we know God to be our guide and are grounded vppon nothing else but vppon his eternall truth Therefore howe much soeuer the worlde doth rage in his madnes let vs followe the doctrine of Christ which far surmounteth heauen and earth In deuiding the worlde to be his he frameth him selfe to his disciples as if he shoulde saye that the same was not of men because he faythfully deliuered that which was committed to him of his Father Neuertheles let vs knowe that for somuch as he is the euerlasting wisdome of God he is the onely well spring of doctrine and that they haue spoken by his spirite which haue bene Prophetes from the beginning A. Diuers like sentences vnto this we haue heard before as My doctrine is not mine but my fathers which sent mee Also Those thinges which I haue heard of him I speake in the worlde 25. These thinges haue I spoken vnto you being yet present with you 26. But the comforter which is the holy ghost whome the Father wil sende in my name hee will send in my name he shall teache you all things and bring all thinges to youre remembrance whatsoeuer I haue sayd vnto you The Lord knew well ynough how rude and ignoraunt his Disciples were and that they were not capeable of those thinges which he spake the which they suff ciētly declared by questioning with hym as we haue heard first in Thomas secondly in Phillip and thirdly in Iudas For this cause lesse they shoulde be discouraged he promysed vnto them nowe the second time the holy Ghost the spirit of truthe which shoulde be vnto them a continuall teacher and which shoulde abyde with them
in their mindes and should teach tel them all those things which they had so often tymes all ready heard but not playnly inough for them to vnderstand partly because of their rudenes and partlye by reason of the sorrow of their hartes C. The Lorde at that time sowed the seede of doctrine which for a time laye as it were choaked in his Disciples Therfore he exhorteth them to hope wel vntill such time as the doctrine brought fruit whiche as yet might seme vnprofitable In fine he affirmeth vnto theÌ„ that plentifull matter of consolation was in that doctrine whiche they had heard The whiche although it dyd not by and by appeare vnto them yet neuerthelesse he wylleth them to be of good cheare vntill the Spirite the internall Scoolemaster spake the same in their harts A very profitable admonitioÌ„ for al men Except we haue by and by all that Christ teacheth we are weary and count our labour lost in trauelyng about obscure matters But we must bring with vs prompt docillytie and aptnesse to be taughte wee must geue dilligent eare be attentiue yf so be we desire to profit in the Scoole of God but specially we haue néede of sufferance vntyl such tyme as the spirit doth reueale that which as we thinke we haue red and hard very often This poonishment Esay threateneth to the vnbeleuing that the worde of God should be vnto them as a shut booke but the Lorde doth after this manner oftentimes humble his seruaunts Therefore we must paciently and quietly wayâ—e for the tyme of reuelation and must not therefore reiect the worde R. Fyrst of all we learne by this place that the holy Ghost is geuen to the Church of God the Father through the Mediatour Christ who hath purchassed the same of the Father that wée might be the sonnes of God by adoption C. Secondly we learne that the external preaching of the Gospel shal be to no purpose excepte the derection of the spirite be Ioyned therewith Therefore God vseth to teach by two maner of wayes namely by the outward sounde of his worde proceding out of mens mouthes and by the inwarde operation of his holy spirit and this be doth at diuers times according to his goodwil and pleasure T. Example here of we haue in the Actes of the Apostells of whome Saynt Luke wrighteth thus VVhose hart the Lorde opened so that he gaue dillygent heede vnto those thinges whiche Paull preached M. For we shall be alwaye taught in vaine withoute the Spirite of God be our teacher except he teach inwardly in the hart al doctrine is in effectuall yea although Christ should preache the same with his owne mouth Moreouer we are taught that the Doctrine of the Apostles is not of men but procéeding from the Spirite of GOD. For what other thing did they teache than that same which they had receyued from the holye Ghost R. This place is wonderfully construed by the wicked For they saye that Christ taught not all thinges but reserued many thinges for his Apostles to be reuealed by the holye Ghost of the which number they Iudge those wicked ceremonies of the Masse to bée But what doth Christ speake here C. What are all those thinges the teacher whereof hée promiseth that the Spirite shall be Hee shall sayth hee teach you al things and bring all thinges into your remembrance what ye shal do Wherevpon it followeth that there shall no newe reuelations In these fewe wordes all those things are confuted which Sathan hath brought into the church vnder the pretence of the holy ghost The Mahumetes and the Pope haue all one beginning of religion they boath affirming that the perfection of doctrine is not contained in the scripture but procéedeth from the reuelation of the spirite With these also agrée the Anabaptists and the Libertines But they are ledde by a sedusing Spirite and not by the spirite of Christ who thruste in straung Doctrine contrarye to the Gospell For Christ promiseth the holye Ghost which shoulde as asubscriber confirme the doctrine of the Gospell M. For the holye Ghost deliuered no other doctrine to the Apostles than the very same which they had hearde before out of the mouthe of Christ Let vs therefore take héede of those which boaste of the reuelations of the holy Ghost if so be they offer vnto vs straunge Doctrine contrarye to that which wée haue receyued of Christ 27. Peace I leaue with you my peace I giue vnto you not as the worlde geueth giue I vnto you let not your hearts be greeued neither feare Peace I leaue with you Bv. The Lord persisteth still in all one argument of consolation M. And hee obserueth the manner of friendes departing away who when they take theyr leaue of theyr friendes are wont to leaue somewhat with them in steade of a blessing and doe wishe them peace and health C. By the name of peace hée meaneth prosperous successe alluding to the manner of his countrie as if hée shoulde saye I leaue with you my farewell M. And very aptly he placed this worde leaue to giue his Disciples to vnderstande that hée left his peace with them after his departing Peace wished and giuen by christ to his Apostles C. But strayght after he addeth that this peace is far more excelent than that which is commonly among men who often times for an outwarde shewe and fashion onelye haue peace in theyr mouth or if they doe wishe peace from theyr hearte to any man yet notwithstanding are not able in verie déed to giue the same But Christ sheweth that his peace doth not consiste in bare wishing but that it is also Ioyned with effecte As if he should saye I haue toulde you allready that I will not leaue you comfortles and that ye shall not dwell in the earth destitute of my helpe For although I be absente in bodye yet notwithstanding I will be present with you as God deliuering you from all euells in suche wise that your enemies shall neuer be able notwithstandinge their great malisse to dawnt your courage Thus ye shal be free from feare and Godes power shall protect you which shall reueale such secret misteries to your quiet mind as other mens mindes are not able to comprehende And nowe I giue vnto you peace not simplye or the common peace but my peace And because there is great difference betwéene the peace of the worlde and the peace of Christ hée addeth by and by these wordes Not as the worlde giueth giue J vnto you For the worlde calleth that peace which the truth calleth warre as the ydle and secure lyfe in pleasures not troubled with aduersitie For many misfortunes calamities and the iust wrath of GOD also followeth this A. For when the wicked shall saye Peace Peace of this worlde and all thinges are safe then shall sodayne destruction come vpon them euen as vpon a woman trauayling with Childe 1. Thes 5.3 and they shall not escape Bv. But the