him but that which was diuine yea in that he hauing so small knowledge of Christe gaue and submitted him selfe whollye vnto him his Faith and ready obedience deserueth the more praise Bv. Wherefore if we simplye beléeue the worde of God and contemne not the Sacramentes of the Lorde he wyl geue and performe vnto vs all that hée hath promised A. For he is Faithfull 2. Tim. 2.13 hée knoweth not howe to lye and he cannot deny him selfe 8. So the neyghboures and they that had seene him before vvhen he vvas blind sayde Is not this he that sate and begged Bv. Here the Euangelist sheweth howe this miracle was made knowne first to the common sort of people and after that to the Rulars M. The blind man after he was restored to his sight returned first of all from the Poole of Syloh to his friendes and acquaintance with great ioye For his Parentes were alyue in that Citye as ye shall sée anon And herevppon came the occasion of reuealing and publishing this miracle For if he had aboade among straungers and those which knewe him not the miracle of his illuminacion had styll remained vnknowne C. Howbeit the blind man was not onelye knowne to his neyghbours but also to many of the inhabitauntes of the Citye because hée was wont to syt begging at the Gate of the Temple and such among the common sort of people dyd the more beholde him B. And thus we sée howe all thinges serue the Lorde For in this that this man was a beggar it serued somewhat to the setting forth of the glorye of God for herevpon it came that he was known to many and so hée was knowne more and more 9. Some sayde this is he other sayde he is lyke him Hee him selfe sayde I am euen hee C. As impietye is cunning and expert inough in obseuring the workes of God many thought that it was not the same man because in him the vnwonted and wonderfull power of God was to be séene euenso the more bright that the maiestie of the workes of God is the lesse credite and faith it hath among men But their doubting was a helpe and furtheraunce to allowe and confirme the Gospell because hereby it came to passe that by their proclayming of it the blind man dyd the more set forth the grace of Christ Bv. In whome we maye behoulde the nature and disposition of suche as are illuminated by Christ These men with him geue testimony vnto the trueth they do simply and truely set forth the workes of the Lorde and they doe expreslye confesse Christ M. Also no Christian whiche is made partaker of the grace of Christ by repentaunce ought to deny what he was before his conuersion but to confesse him selfe howe euill soeuer he hath béen to the glory praise of the grace of Christ Math. 9.9 So Mathewe is not ashamed to confesse that he was a Publicane before his conuersion Paule also in diuers places of his Epistles maketh mencion of his condicion before his conuersion that he might the more largely commend the grace of Christ i. Cor. 15.9 Galat. i.iij. Acts. 22.4 Acts. 26.9 At this daye they whiche from base estate and as it were from the dunghill are aduaunced to honour doe notablye dissemble their former condition whereby they deserue to be restored to the same againe 10. Therefore sayde they vnto him howe are thine eyes opened M. They which thus demaunde doe testifye so farre forth of the miracle of illuminacion that they declare that they sée not howe it is possible that the eyes of one that is borne blinde shoulde bée opened and so by demaunding they set forth the glorye of Christ wyll they nyll they 11. Hee aunswered and sayde The man that is called Iesus made claye and annointed mine eyes and sayde vnto mee Goe to the Poole Syloe and washe And when I went and vvashed I receiued my sight R. Hée simplye openeth the matter as it was I went and washed and I sée After faith commeth health and after health commeth the confession of the name of Christ C. This good successe and happye fruite of obedience teacheth vs to set all lettes Impediments aside and bouldlye to goe forward whether soeuer the Lorde calleth vs and let vs not doubte but that whatsoeuer wée take in hande shall haue prosperous successe if so bée we bée lead and guided by him 13. Then sayde they vnto him Where is he He sayd I cannot tell Bv. This argueth that the blinde man had not as yet séene Iesus neyther knewe him by his Face or countenaunce M. For Iesus dyd not abyde in that place vntyll the blinde man returned from the Poole of Syloe with his eyes opened Bv. but as he dyd verye often at other times so here also so soone as he had sent him to the Poole he went apart that by his example hée might teache vs humilitie and modesty M. He had done the worke of his Father after the which he departed 13. They brought to the Pharisees him that a lytle before was blinde C. The narration whiche nowe followeth doeth declare that the wicked are so farre from profiting by the worde of God that the more they are vrged by the power thereof the more they spewe out theyr conceyued poyson The restoring of the sight to the blinde man ought verilye to haue mollefied stoany heartes but the Pharisées being astonished at the newnesse and greatnesse of the thing should haue stayed so long vntyl they had tryed and found whether it were a Diuine worke or no but the hatered of Christ made them so rashe madde that by and by they condemne that whiche they heard to bée done by him Bv. Therefore so soone as the miracle of Christ was knowne to the common sort of people it was also knowne to the Rulars C. And the Euangelist nameth the Pharisées not because other sectes were fauourable vnto Christ but because this secte was more boulde and stoute to defende the present state than the rest For hipocrisie is alwaye cruel and prowde Hipocrisy euer cruell and proude And it is vncertaine with what minde they brought this blind man to the Phariseis B. Some thinke that they desired to tell them that the Lorde whome they so persecuted was not an euil man hauing done so great a miracle C. It may bée also that many flatterers to please the Phariseis sought to obscure and ouerthrowe the glorye of the miracle Othersome thinke it more likelye that the greater part of the common people suspending their iudgement would haue the Rulars and gouernours to bée Arbiters and Iudges of the matter In the meane time they being wyllingly blinde in the bright Sunne shine bring darkenesse to them selues to obscure his light This is the preposterous religion of the common sort of people which adoreth and reuerenceth the wicked tirants of the Churche vnder the pretence of diuine reuerence but as for God they contemne both in wordes and workes or at least
rather with all our might to séeke the aduauncement of his glorye that by the sincere Preaching of Gods word as the Lord him selfe signified to Peter saying Simon Ioanna Louest thou mee Ioh. 21.15 more then these Feede my Lambes And the Apostle Paule saith It is required at the hands of stewardes that they be found faithfull 1. Cor. 4.2 Therefore hée cannot be a true Minister of Christ which is not a friende to Christ Wherevpon the Apostle speaking of himselfe affirmeth that hée is a friende to the true Bridegrome of this Churche saying For I am gelous ouer you with godlye gelousie 2. Cor. 11.2 For I haue coupled you to one man to present you a chaste Virgin vnto Christ R. Therefore Christ is the Bridegroome and the Churche is the Spouse C. And as hée truelye offreth himselfe vnto vs that hée may be oures euen so at our handes iustlye hée requireth that fayth and loue which the wife oweth to the husbande And as for the chastitie which he requireth that specially consisteth in the obedience of the Gospell and in our constancye in the pure simplicitie of the same A. Herevppon the Apostle Peter writeth to the faithful saying 1. Pet. 1.22 Yee which haue purified your soules through the spirite in obeying the truth C. Therefore wée must be subiect to Christ alone hée must bée our only head we must not swarue the breadth of a héere from the truth of the Gospell and Christ aboue all other must be glorified that hée maye retaine and kéepe the right and place of the Bridegroome But what say you to the Ministers Veryly the sonne of God calleth them to attende vpon him in the time of celebrating the sacred marriage Wherefore it belongeth vnto them to séeke by all meanes possible to deliuer vnto the bridegroome whose care is committed vnto them a pure and chaste Virgin But they which séeke to bring the church rather to themselues than vnto Christ doe falselye violate the mariage which they ought to honest and adorne And looke how Christ doth endew his Disciples with the greater honour in making them kéepers of his Spouse the greater is their infidelitie if they séeke not to preserue his right vnuiolated M. For the Ministers ought to stande and heare what the Bridegroome commaundeth and then to induce others to his obedience Wherevpon Saint Iohn sayth not that hée reioyceth because of the Bridegroome but bicause of the Bridegroomes voyce A. The which saying I woulde to GOD were well noted of those which are not afrayde to obiect the auctoritie of the Church against the very worde of Christ as though Christ the onelye and true Spouse of the Churche had lefte an imperfect and lame doctrine to the faythfull For hée sayth I saye not vnto you Iohn 15. that ye are seruauntes because the seruaunt knoweth not what his mayster doth But I haue called you friendes because I haue declared vnto you all thinges that I haue hearde of my Father M. Therfore al auctority is giuen to the Bridegroome not to the Bride To the Bridegroome is giuen a voyce to speake and to commaund to the Bride is giuen eares to heare according to this saying Hearken O daughter and see Psal 45.11 and incline thine eare C. Therefore Iohn the Baptist affirmeth that hée hath obtayned his full desire in that hée séeeth Christ to raigne and to haue that audience which hée deserueth Bv. As if hée shoulde saye As hée which is not the Bridegroome but a friende to the Bridegroome and a looker on neyther enuieth the Bridegrooms felicitie nor taketh awaye his Bride but rather reioyceth for the mariage made betwéene them boath and standyng by reioyceth hereat secretlye in his heart and not openlye because hée séeth the labour which hée tooke in making the mariage to haue prosperous successe and the Bride which is brought of the Bridegroome to enioye most swéete and pleasaunt companye of the same Euen so I béeing a Foorerunner of Christ not the Bridegroome but a friende of the Bridegroome wholy desiring that the people of GOD maye be associate and vnited to his mariage neyther doe I enuie his great glory neither wil I pull from him his people but doe most hartely reioyce that I haue lyued vnto this daye most happelye with my eyes to behold and sée that my Preaching hath not béene in vaine but that all men spéedelye come vnto Christ to whome I haue hitherto inuited them this my excéeding Ioye I saye is fulfilled C. Verylye whosoeuer is so affected that hée will séeke Christ and not him selfe and is contented to haue Christes honour aduaunced shall faithfully and profitablye gouerne the Churche But whosoeuer shall decline eyther to the right hande or to the lefte from this waye shal be an vnchaste Adulterer and can not chose but corrupt and defile the Spouse of Christ 30. Hee must increase but I must decrease R. This is a very short sentence but yet worthy to bée noted C. For because Iohn was at the first highly aduaunced by the Lorde hée sheweth that hée receyued this honour but for a time and must nowe that the Sonne of righteousnesse is rysen geue place Therefore hée doth not onely repell and reiect the vaine titles of honour which men ignorantly and erroniouslye had geuen vnto him but also séeketh carefullye that the true and lawfull honour which the Lord had bestowed vpon him shoulde not obscure the glory of christ For this cause he saith that hitherto hée was counted for a great Prophete and that hée was appointed to enioye his Dignitye vntill the comming of Christ to whome hée ought to render vp the same B. As if he should saye Nowe I haue throughlye discharged my Office Bv. I sayd that Christ should come yea I haue Preached that hée is come alreadye I haue promised remission of sinnes and all other graces in him and to this Christ I haue called all men therfore there remayneth nothing now but that hée alone shoulde liue Teache Florishe Raigne and should bée all in al to his Saintes in the Churche neyther must there bée had any regarde to me anye lenger for it is méete that his glory should bée alone increased in the worlde and be knowne vnto men and contrarywise that my name as the name of a Minister or Seruaunt decreased M. And it is to bée noted that hée sayth not He increaseth and I am deminished for his Disciples saw this were sorye for it and complayned thereof but to the ende he might admonishe them that there was nothing done but that which of necessitie must be done and whiche ought not nor coulde not be let or hindered hée sayth Hee must increase but I must decrease And Christ increased when his knowledge and glorye shined more and more in the mindes of men Iohn diminished when the opinion of his name decreased before those which came to heare Christ Bv. Otherwise Iohn kéepeth his glorye and honour in the Churche
thinges Notwithstanding before the Euangelist describeth the benefite it selfe or miracle he beginneth with certaine things according to the Historical manner by which hée both noteth the time and also the place when and where it was done all which thinges pertaine to the greater confyrmation of the Historie C. And although the Euangelist doth not plainlye expresse what daye this was of the which hée maketh mencion here yet notwithstanding by coniecture it is likelye that it was the Feast of Pentecost if notwithstanding this which is here declared were done straight after Christ came into Galilee For hée departing from Hierusalem straight after the feast of Passeouer and passing by Samaria spake vnto his Disciples of the time of Haruest Note here that the Iewes haruest was alwayes redy at the feaste of Whitsontide by reason of the whotnes of the countrey as you maye reade in the fiue and thirtie verse of the fourth Chapter and comming into Galilee hée cured the Rulers Sonne after the which the Euangelist sayeth that this Feast day followed Therefore the order of time leadeth vs to vnderstande the same of Pentecost Howebeit wée ought not greatlye to contende about this matter And Jesus went vp to Hierusalem For what cause Christe went vp to Hierusalem at the Feastes of the Iewes is declared already in the thirtéene verse of the second Chapter going before 2. And there is at Hierusalem by the Sheepe Markette a Poole vvhich is called in the Hebrewe tongue Bethesda hauing fiue Porches And there is at Hierusalem C. By the cyrcumstance of the place wée gather that this Myracle was not hidden or knowne to a fewe For the place where this miracle was wrought was muche frequented of many men as maye prooue the fiue Porches and the néerenesse of the Temple Moreouer the Euangelist sayeth that there laye many sicke persons Bethesda M. Of this name there are diuers interpretacions and dicters translations also For according to the Hebrewe woorde it is sometime called Betzaida sometyme Bethesda and otherwhile Betheder Wherevppon some interprete this woorde to signifie the house belonging to the flocke and othersome the place of fishing C. But theyr opinion is more probable whiche expounde the same to bée the place of effusion For so muche doeth the Hebrewe worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eshed sounde But the Euangelist hath pronounced the twoo last sillables thus Esda as Beth-esda according to the Chaldee tongue which at that time was muche vsed It is very likely that the water was brought to this place by Conduicte Pipes that from thence the Priestes might drawe of the same It maye also bée that this name was geuen to the place because the water passed into the same by Conduicte Pipes Also this place or Poole was called in Latine Probatica Piscina That is to saye The Ponde where the Priestes dyd washe the shéepe that shoulde bée Sacrificed for the Gréeke woorde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Probaton signifieth a Shéepe Hauing fiue Porches M. It is lykelye that these Porches were erected for the easement of the multitude of sicke persons whiche came thyther to recouer theyr health out of the whiche Porches they might goe downe by a payre of Gréeces or Stayers into the Poole So that they which were but méere Hipocrites and whose déedes had onelye a shewe of Godlinesse had notwithstanding this consideration and care for those that were sicke among them to prouide that they might bée holpen and cured 3. In which laye a great multytude of Sicke Folke of Blynde Halt and wythered wayting for the mouing of the water Jn whiche laye a great multitude C. It maye bée that the Sycke persons laye in the Porches to aske the Almes of the people which passed thereby to the Temple to worshippe Also the Beastes whiche were offered in Sacryfice were commonlye bought there M. But wée must thinke that there is nothing done in humaine affayres without the disposition of God God coulde by other meanes haue cured the diseases of his people but it pleased him so to order and appoynt this thing that all manner of Sicke and diseased personnes shoulde bée gathered togeather from farre into one place and that in the same Citye where there abounded Pride and disdayne and to the whiche the people resorted from farre and from euerye quarter of Iudea to the ende they hauing diuers kindes of miseryes The ende of spittell houses set before theyr eyes might bée called to modestye to humillitye of the minde and to true repentaunce And to this ende and purpose the Spitle houses which belong to all Cities are appointed of God by his prouidence Of Blinde Halte and Wythered C. The Euangelist hath reckened vp certaine kindes of the diseases to the ende wée might knowe that the Lorde dyd not heale the common and meanest sort of the diseases For mans helpe can not cure the Lame and the blynde This vndoubtedlye was a lamentable spectacle to see in so many men so great deformitye of members But notwithstanding the glory of God did ther more brightly shine than in the beholding of a great and well appointed armye For there is nothing more magnificent than when the wonderful power of God doeth correct and repayre the defection and decaye of Nature neyther is there any thing more excellent and pleasaunt than when God according to his vnspeakeable goodnesse helpeth mannes miseryes 4. For an Aungell went downe at a certaine season into the poole and styrred the water who soeuer than first after the styrring of the Water stepped in was made whole of whatsoeuer disease he had For an Aungell went downe Bv. It is vncertaine when or howe often the Aungell came downe to the water whether once in a yere or oftner Some thinke that hée descended euerye Festiuall daye and that then some one sicke personne or other was healed Othersome thinke that this was done onelye vppon the daye of Pentecost Notwithstanding this is most certayne that the benefite is to bee ascribed vnto God who in working hath euer vsed the Ministery of Aungelles of men and of Elements For that which the Aungell dyd here hee dyd it as the Minister of God For it is a worke proper to God to cure the sicke but as hee hath euer vsed the hande and worke of Aungelles so hée hath committed these partes in charge to the Angell For the which cause the Angelles are called powers or vertues Ephe. 1.21 not because GOD resigning his power vnto them sytteth him selfe idle in Heauen but because hée working mightely in them mightelye declareth vnto vs his power Therefore they doe verye wickedlye whiche ascribe any thing to Angelles whiche is proper to GOD or whiche make them suche mediatours betwéene God and vs that they obscure the glorye of GOD when as wée ought rather directlye to come vnto Christ that by his conducting ayde and commaundement wée maye haue the Aungels helpers and ministers of our Saluation Furthermore the Lord coulde heale in one moment all men
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
⧠A CATHOLIKE and Ecclesiasticall exposition of the holy Gospell after S. IOHN Gathered out of all the singuler and approued Deuines which the Lorde hath giuen vnto his Church by Augustine Marlorate And translated out of Latin into Englishe by Thomas Timme Minister Seene and allovved according to the order appoynted ¶ Imprinted at London by Thomas Marshe Anno Domini 1575. ¶ TO THE RIGHT HONORABLE Lorde Thomas Earle of Sussex Vicount Fitzwalter Lorde of Egremont and of Burnell one of the Queenes Maiesties Honorable priuie Counsayle and Lorde high Chamberlayne of hir house of the noble order of the Garter Knight Iustice of Oyer of the Forrests Parkes VVarraynes and Chases from Trent Southvvarde and Captayne of the Gentlemen Pentioners And to the right honorable Lady his wyfe encrease of honour and true knowledge in Christ Iesus THE GREAT PROfite which the Christiā minde is to receyue by reading this Booke was the cause why I tooke the paynes to Translate it out of Latin into the English toung and the Recommending therof the more diligently to haue it read was the occasion which moued me to Dedicate my parte therein to your Honors For what Englishe man is there which will not thinke it a Booke most worthy the reading which he seeth warranted by your Names The honorable and generall report whereof hartneth me to present it vnto you wherein ye shall finde the deepe and deuine Euangelist Sainct John the marrow of all Commentaries vppon him vnder the name of Marlorates Collection last and least my faythfull trauell to turne them bothe to the vse of my Countrey The thing I know your Honors will like well bicause as I heare you can skilfully iudge so I doubt not but you haue made your choyce what to reade which so muche bruteth the credite of your abilitie founde out by effect As for my labor may it please your Honors to like it as comming from one which caught with the commendation of your Learning and Wisdome generally noyzed could not but offer my selfe to you as the wondering Queene of Saba could not rest tyll she had seene Salomons person of whose wisdome she had hard so muche And withall I thought it good in offering my labor to your Honors to ioyne you both togither thinking with my selfe that it must needes follow that suche skill and iudgement beeing in so Honorable a man must needes by societie of matche worke like effect in so honorable a Mate Wherefore not to trouble your Honors with longer speache I take my leaue Recommending my poore Paynes to your Honors protection the recompence whereof you shall receiue in your reading of the booke whose fruite will bring by Gods grace health to your soules and continuance of your Honor. Your Honors most humble Thomas Timme ⧠A CATHOLIKE AND ECCLESIASTICALL EXPOsition of the holye Gospell after S. JHON The Argument ALthough the worde of GOD dependeth or hangeth not vpon the auctoritie of men yet notwithstanding 1. Iohn 4. as it is profitable to proue the spirites whether they be of GOD or no So it is necessarie that they which take vppon them the office of teaching in the Churche doe keepe their auctoritie in the same to the ende the testimonie which they bring concerning the truthe maye more firmelie abide with the faythfull But trulie this Gospell which John bringeth is nothing else than a testimonie of Christ Iesus that is to say that Christ is the sonne of God the life of men the light of the worlde the breade of life which came downe from heauen the resurrection the waye the trueth and the life the good Shephearde of the sheepe and to be short the onelie sauiour of the worlde It is conuenient therefore that wee knowe who this was which so beareth witnesse of him which was conuersaunt among men hauing the shewe of a seruaunt Philip. 2. being in the similytude of men and founde in his apparell as a man being tempted in all thinges as we are and yet without sinne This one witnesse is to be credited of vs euen as well as a thousand Heb. 4. because he was one that writ these thinges to the edefying of the Church and for the common profite of all men not by the common fame and report of other men but by that which is most sure and infallible namelie by that which he hearde and saw himselfe euen as hee himselfe speaketh of himselfe in the ende of this historie saying Iohn 19. He vvhich savve bare vvitnesse and his vvitnesse is true and hee knovveth that he speaketh truth that ye might beleeue And in an other place he sayth That vvhich vvas from the beginning vvhich vve haue hearde vvhich vve haue seene which we haue looked vpon and our handes haue handeled of the worde of life we shewe vnto you For this writer of the sacred Historie 1. Iohn 1. or Gospel was in the time of Christ being the brother of the Apostle Iames borne in Galilee and the sonne of Zebede and Salomon as many thinke Of whose calling to the office of an Apostle S. Mathew in the .iiij. Chapter maketh mention aptly therfore he calleth this history the Gospel for he doth more largely and plainelie set forth the diuinity of Christ and the mistery of our redemption than the other Euangelists The which thing being forseene by our Lord and Sauiour Christ called this our Euangelist and his brother also the sonne of Thunder or as Marke hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Furthermore the other three Euangelists are very large insetting forth the life and death of Christ but our Euangelist shortely touching those things stādeth more vpō that doctrine by the which both the office of christ and also the power of his death resurrection is explicated And to be short all of them seking to set forth Christ the first three namely Mathew Marke and Luke do set before vs If I may so speake the bodye but Iohn the soule Insomuch that this Gospell maye truelie be called the key which openeth the doore to come to the vnderstanding of the other three For who soeuer shall attaine to the knowledge of Gods power the which is here cunninglie expressed he at the length shall reade with profite that which the other Euangelistes haue written as concerning the redeemer Neyther was it done without the singuler counsell of the holie Ghost that the Gospell written by Mathew Marke and Luke shoulde be published and set foorth in the worlde before that which was written by Iohn for the weake eares of the faithfull were not capeable of so great thunder Therfore it was conuenient that the Incarnation of Christ shoulde fyrst of all be set foorth his Natiuitie described and howe according to the scriptures he was borne of the seede of Abraham of the tribe of Iuda and of the stocke of Dauid by what documents he prooued him selfe to be the true Messias how according to the scriptures he suffered and was buried and rose againe the thirde
sonne of God And truelye faith ought not to rest in the presence of Christ onlye but to haue also a respect to his power and office For it shall profite litle to knowe who Christ is except we know also howe he will behaue him selfe towarde vs and to what ende he was sent of the Father But séeing the kingdome of Christ is moste large Question Psal 2 Reuela 17 in so much that he is called the King of Kinges and Lorde of Lords why doeth Nathanael cal him onely the King of Israel Surelye he doeth it Aunsvver because his confession is limmitted to the measure of fayth For he had not profited so farre as yet that he knewe him to bee a King set ouer the whole worlde or rather that the Children of Abraham shoulde bée gathered from all places that the whole worlde might be the Israel of the Lorde Let vs now by the example of Nathanael exercise our faith in the hearing of the woorde and let vs confyrme the same by all meanes possible and let it not lye hid but let it burst foorth into the confession of Christ to the glorye of God 50. Iesus aunswered and saide vnto him because I sayd vnto thee I sawe thee vnder the Figge tree thou beleeuest thou shalt see greater thinges then these B. The Lorde Iesus going about to confyrme the Faith of Nathanael and the rest of the Disciples added these wordes C. He doeth not reprehend Nathanael as one to light of credite but rather allowing his fayth promiseth vnto him and to the rest greater argumentes of confirmation By the which woordes hée lifteth vp theyr hope for the beholding and knowing of farther matter As if he shoulde saye If of so small beginninges thou hast receyued fayth I byd thée be of good cheare and hope to sée greater matters in time to come It was but a meane token truely of the diuine power in that Christ sayd here to Nathanael I sawe thee vnder the Figge Tree For wée reade of many suche thinges to bée done by Heliseus as in the storye of Gihesi and Naaman the Sirian 4. King 5 and. 6 Iohn 4 Suche a Myracle was that whiche wée reade of concerning the vnlawfull Husbande of the woman of Samaria These and suche like are but meane and indifferent thinges if they bée compared to those Myracles which followe but such notwithstanding as haue brought great increase of Faith by litle and litle By these woordes also of Christ Because I sayde vnto thee I sawe thee vnder the Figge Tree thou beleeuest We learne that faith commeth by hearing Rom. 10 and hearing by the worde of Christ 51. And hee sayeth vnto him Veryly verylye I say vnto you hereafter shall ye see heauen open and the Angels of GOD ascending and descending vppon the sonne of man A. Touching the opening of the heauens it is already spoken of in the third Chapter of Saint Mathew In that Christ speaketh of the opening of the heauens and of the ascending and descending of the Angels vppon the Sonne of man many referre it to the resurrection of Christ to his ascention and to the sending of the holye Ghost C. But it rather signifieth a certaine continuance whiche shoulde alwayes bée extant in his kingdome It is most certayne that Angelles appeared sometimes vnto the Disciples whiche at this daye are not séene it is certaine also that there was another maner of reuelation of the heauenlye glory when Christ ascended into Heauen than we nowe sée But if we well waye and consyder of the matter wee shall finde that the same which was done then is abiding for euer For the kingdome of Heauen being shut vp against vs at the first Actes 7 Math. 17 Luke 24. was trulye opened againe in Christ Of this matter as well Stephen and thrée other Disciples in the Mounte had a visible sight as also other of the Apostles in the ascention of Christ But all the signes by the whiche the Lorde sheweth him selfe to bée present with vs do pertaine to the opening of Heauen specially where he doth communicate him selfe vnto vs to life The Angelles are sayd to ascende and descende as they are Ministers vnto vs of Gods wyl Therefore by these words the mutuall communication betwéene God and men is noted And we must be thankefull vnto Christ for this benefite because without him ther is rather mortal enmity betwéene the Angels and vs than a familiar care to helpe Therefore they are sayde to ascende and descende vppon him not that they doe onely minister vnto him but because in respect of him and for his honour they holde vp by theyr care the whole bodye of the Church Gene. 28 And there is no doubte but that hée hath some respect vnto the Ladder whiche was shewed to the Patriarke Iacob by a vision For the same which that vision shadowed is truelye declared and shewed in Christ To be shorte the summe of this place is that where as all mankinde was banished from the kingdome of God now the gate of the kingdome of Heauen is opened vnto vs that we maye bée Citizens with the Saintes and fellowes with the Angelles and they being ordained to be kéepers of our sauing health may come downe from theyr blessed rest to helpe our miseryes B. For the seruice of Angelles pertayneth to all those that trust in the Lorde as well as vnto Christ according to that which is written in the Psalme Psal 91. and 34 He hath geuen his Angelles charge ouer thee c. For they are all Ministering spirites sent to serue them which haue theyr inheritaunce in the kingdome of Heauen Heb. 1 M. So that nowe man with God and the earth with heauen are set at peace For so sayeth the Apostle It pleased the Father that in him all fulnesse shoulde dwell And by him to reconcile all thinges to him selfe Collos 1 and to set at peace through the blood of his crosse by him both the thinges in earth and thinges in heauen ⧠The second Chapter 1. And the thirde daye there was a Mariage in Cana of Galilee and the mother of Iesus was there HITHERTO the Euangelist hathe shewed howe and in what order the Reuelation of Christe began to bée manifested by the testimonies of Iohn and who they were which claue vnto him nowe consequentlye hée addeth howe by the light of Myracles he beganne partlye to confirme his Disciples whiche as yet were but weake and partlye to reueale his glorye to Israel C. For this storye doth contayne a declaration of the first Myracle that Christ wrought and for that cause it becommeth vs to bée the more diligent to consider of the same Howbeit as wée shall sée hereafter there are other causes which do commend the same vnto vs. M. Therefore the Euangelist going about to describe the beginning of the Miracles of Christ to the ende he might bring credite vnto the Historye putteth downe vnto vs both the time the place and
sayeth that hée was endued with zeale but there is no doubte but that hee speaketh those thinges in his owne personne which did properlye belong to the Messias Bv. This therefore is applied vnto Christ the Lorde by a Tipe which with his whole minde sought the reformation of the Church C. Therefore the Euangelist sayeth that this was one of the notes by which Iesus was known of his Disciples to be a repayrer of Gods kingdome M. And here we haue to note that whatsoeuer things are written they are writtē for our learning that through patience and consolation of the Scriptures wée might haue hope C. Wée must also note that no man shall knowe what Christ is or to what ende all that he did and suffered pertayneth but by the instruction of Scripture Wherefore as euerye one of vs shall desire to profite in the knowledge of Christ so wée must bestowe continuall diligence and meditacion in the Scriptures But let vs returne to the déede of Christ R. Christ him selfe sayeth in another place Learne of me Math. 11. for I am meeke and lowlye in heart In that therefore he séemeth in this place to bée cruell contrarye to his wonted maner it is neyther filthye desire Enuye nor rashnesse but deuine zeale and iust anger C. It resteth therefore nowe that euerye man followe the example of Christ séeing in the head a generall example is propounded in the whole bodye According to that which Paul hath in his Epistle to the Romanes Rom. 15. Let vs not suffer so muche as in vs lyeth the holye Temple of GOD to bee defiled by any meanes And this zeale ought chiefelye to bée in the heades of the Churche M. With howe greate ardent zeale were the holye men of GOD in time past indued Exod. 32. Num. 25. 1. King 17. 3. King 18. Actes 7. Actes 13. As Moises Phinees Dauid Elias Stephen Paul and the rest of the Apostles C. Notwithstanding we must take héede least any man passe the bonds of his calling R. For a true zeale pertayneth not to euery spirite wherefore let no man vsurpe the same vnto him selfe of his owne aucthoritye least in stéede of zeale he haue rashnesse and alwayes take héede that thy zeale bée according to knowledge Rom. 10. For the Iewes persecuted Christ vpon zeale but not according to knowledge 18. Then aunswered the Iewes and sayde vnto him What token shewest thou vnto vs seeing that thou doest these thinges M. It is verye like that those Iewes which were in daunger of loosing theyr gaine set vppon Christ with this question But they defende not theyr déede as though they were without iust cause caste out of the Temple For they could not denye but that they had made of the house of God a house of marchandise What then doe they demaunde Surely they demaund by what aucthority with suche seueritye he casteth out the Byers and sellers For by séeking to blame Christ they goe about to excuse theyr owne faulte For hée had sayd Make not the house of my Father a house of Marchandise And therefore the Euangelist sayeth that the Iewes answered Christ namelye to that which hée spake concerning his Fathers house They sought no signe with theyr whole heart but sought only to condempne him of rashnesse and sedicion because he being neither endewed with diuine nor humane aucthoritye tooke the gouernment of the Temple and worshippe of God to him selfe Hereby therefore we sée the disposition of those which sinne in the Temple and worship of GOD for gaines sake who when they can neyther denye theyr faulte nor defende the same than they reprooue those of whome they are corrected of rashnesse and sedition so farre they are from amending that whiche they doe amisse B. Therefore because Moyses confyrmed his Embassage with signes these also require a signe that they might knowe that aucthoritye which the Lorde doth arrogate vnto him selfe to bée committed vnto him of God whereas those miserable wretches might euen than haue séene a Myracle had they not béene amazed and blinded C. For in that no man in so great a company layd handes on Christ as the Byers and Sellers that were there it is a manifest signe that they were all stricken by the power of God that they might stande as men amazed Wherfore except they had béene starke blinde this miracle was euident enough to be séene that one shoulde bée so bolde to stand against so many that one which was a naked man shoulde not let to incounter with the valiaunt that one base in the sight of men should contend with Princes For why did they not withstād him since they did farre excell him in power but only because theyr force was restrayned But the Iewes did erre in this thing that they woulde not allowe the vocation of Christ except it were confyrmed by a myracle For this was not séene in the Prophetes and other Ministers of God that they should alwayes shewe Myracles Neyther hath God tyed him selfe to this necessitye But this was theyr corrupt custome and euill disposition Math. 12. the which Christ him selfe noteth saying This Adulterous and wicked generation requireth a signe c. Not to the ende they might knowe the trueth but rather to the ende they might thereby take some occasion to cauill Suche are they which at this daye not being content at the first with the truth of the Euangelicall Doctrine desire to haue signes geuen vnto them 19. Iesus aunswered and sayd vnto them Destroy this Temple and in three dayes I will reare it vp C. This is an allegoricall kinde of speache and somewhat harde to be vnderstande the which Christ vsed because hée iudged them vnworthy of a manifest aunswere M. Hée could haue shewed vnto them by and by an argument of his Diuine aucthoritye if Diuine signes might haue serued to ostentacion which were ordained for the health of mankind But because they demaunded this question of a malicious minde and not to learne but to cauill hée doth not aunswere vnto theyr question plainlye but obscurelye and he offereth vnto them a verye great signe and the most certaine of all other but knowne onelye to the faithfull Rom. 1 that is to saye the resurrection by the which he was declared to bée the sonne of God The which signe as yet not come was not knowne to the vnbeléeuing Iewes C. This is that therfore which he saith in another place that hée speaketh in parables vnto them which can not comprehende the secréete misteries of the kingdome of heauen Math. 13 First of all therefore hée denyeth to geue vnto them a signe which they required eyther because it shoulde haue béene vnprofitable or else because he knewe the due time was not yet come Neuerthelesse he affirmeth that his power shall be ratified and confirmed by no smal signe least they should therevpon take some colloure of excuse R. Euen as in another place he gaue vnto them the signe of the Prophete Ionas
neyther let any be curious to knowe as though hée had done any notable wonders more nowe than he was wont to doe 24. But Iesus did not coÌ„mit him selfe vnto them because hee knewe all men C. That is to say Christ did not take them for his owne Disciples but rather made account of them as light and vaine The place is diligently to be noted howe that not all which professe them selues to be the disciples of Christ are thought to bee such in his sight For the Euangelist sayeth here Because he knewe them all There is nothing more daungerous than Hipocrisie both for diuers caâ—ses and also because it is a vice more then common There is no man almost whiche liketh not of him selfe and when wee deceaue our selues with vaine perswations we thinke that GOD is blinde But here we are taught howe much his iudgement doeth differ from ours For hée is a searcher of the heart and raines nothing is secréete vnto him Men may be deceyued with externall shewes but God can not be mocked Let vs therefore bée sure of this that that they are the true Disciples of Christ which are allowed of him For the Lord knoweth who are his 2. Tim. 2 And as this is a great comfort to the children of God that they are knowne of him so also it ought to bring great terrour to the mindes of the vngodlye that they are knowne vnto him which shall come to iudge bothe the quicke and the dead 25. And needed not that any should testifye of man for hee knewe what was in man C. Whereas the Euangelist sayeth that Christ knoweth all it is to be referred to those of whom mencion is made before But because some man might doubt whence Christ had this knowledge the Euangelist cutting of this doubte or question aunswereth that whatsoeuer is in men hidden from our eyes is séene of Christ But wee may not hereof gather that no man ought to be trusted because that which is in man is not knowne vnto vs For no man knoweth what is in man but the spirite of man that is in man First because we are such that wée stand in néede one of anothers helpe Secondly because we are euill and ready to condemne But least we should alwayes bee deceaued by Ipocrites it belongeth to Christ onely to endue vs with the spirite of discretion whereby we maye discerne them from suche as meane simplye and truelye the which gifte wée must obtaine at his handes by Prayer ⧠The thirde Chapter 1. There was a man of the Pharisees named Nicodemus a ruler of the Iewes There was a man C. THE PVRpose of the Euangelist S. Iohn in this Chapter is to set foorth certayne of the woordes and déedes of our Lorde and sauiour Christ that by them he maye bee knowne to be the sauiour of the worlde the eternall power of GOD yea and God him selfe Séeing therefore in the Chapter going before hée made mencion of twoo of his notable and wonderfull déedes by which his Diuinitye might plainelye appeare hée thought it nowe meete to adioyne therevnto the communication which he had with Nicodemus the Pharisee and a chiefe Ruler among the Iewes in the which he plainelye expresseth by his owne words both what he cause to â—oe that we might be Citezens of his Kingdome and also what he requireth of vs. It seemeth that the Euangelist entereth into the narration of this Historye with the same purpose and intent that he did enter into the narration of those thinges which are set at the latter ende of the chapter going before namely to shew that theyr obstinacye is inexcusable which desyred of Christ that a signe might be geuen vnto them because he had shewed so many notable Miracles that the Pharisées them selues also were constrained to acknowledge his Diuine operation The Euangelist also setteth before our eyes in the person of Nicodemus how friuolous and vaine theyr faith is which being moued by Myracles sodainely became Disciples of Christ For this man séeing hée was a Pharisee and one of the chiefe rulers of the people in his countrey ought for to haue excelled others For among the common sort of people lightnesse raigneth much Of the Pharisees M. There was no secte that more enuied Christ than the sect of the Pharisées For they were puffed vp with an opinion of holinesse and with theyr aucthoritye by which they excelled other of the Iewes but Christ vncouered the Hipocrisie of these men and therfore they did hate him to the death A. But touching that wich partayneth to theyr secte and originall reade our exposition vpon the third Chapter of Mathew C. This was great honour to Nicodemus that he was a Pharisée and a Ruler of the Iewes but the Euangelist doth not giue him this tytle for honors sake but rather noteth that the same was an obstacle and let vnto him from comming with a frée and quiet mind vnto Christ Whereby we are admonished that they which excell in the world are very much wrapped with troublesome snares that they can not aspire vnto Heauen But the EuaÌ„gelist doth not only make mencion that Nicodemus was by order a Pharisée but also one of the chiefe rulers of the people that is to saye one of the Seniours and Ecclesiasticall Doctours as maye appeare by the wordes of Christ Arte thou a Maister in Israel and knowest not these thinges Called Nicodemus M. The Euangelist putteth downe his name to bring the more credite and aucthoritye to the Historye 2. The same came to Iesus by night and sayde vnto him Rabbi wee knowe that thou art a teacher come from God for no man could do these myracles that thou doest except God were with him The same came to Jesus by night B. Here come twoo thinges to be noted 1. Timo. 2 The first is that the Lord God hath those that are his among all sortes of men which would that all men shoulde bée saued and come to the knowledge of the trueth The second is that the elect can not but at the length they must come vnto the Lorde according to the saying of our sauiour Christ Iohn 6 All that my Father geueth mee shall come vnto me C. Notwithstanding in that he commeth in the night we maye gather that hée was too to fearefull for he was blinded in his owne conceyte It might bée also that shame did staye him because suche men as are ambicious thinke that they haue for euer lost their fame if they descend from the stately degrée of a Maister to the order of a Scholler And there is no doubte but that this man was puffed vppe with a foolishe opinion of his owne knowledge To bée short séeing he did make great account of him selfe hée woulde not willinglye lease anye part of his estimation And yet for all that hée séemeth to shewe some sparke of Godlinesse to bée in him in that he hearing a Prophete of God to be come doeth not contempne or neglect the
loued vs because it springeth from his eternall purpose is aboue all other causes but that his grace which he woulde haue to be made manifest vnto vs and by which wée haue assuraunce of saluation beginneth at the reconciliation made by Christ For séeing wée must néedes graunt that he hateth all sinne and wickednesse howe canne wée assure our selues to bée in his loue and fauour vntill our sinnes are cleane put awaye for the which hée is iustly angry with vs. Thus the blood of Christ must bée the meane to make God fauorable vnto vs before wee can haue any manner of féeling of his Fatherly loue and clemencie B. And Christ is called the onely begotten Sonne of GOD because hée is the heade of Gods children and haue all receyued of the fulnesse of his grace that wee also might be the sonnes of GOD. Moreouer there was neuer any man beside him Heb. 7.26 that was without sinne and which bare the full and perfect Image of God for hée onely is innocent And this name of the onely begotten sonne Christ by nature but wee by adoption are the sonnes of God appertayneth to Christ by right bicause by nature hee is the onely Sonne of God but wee by adoption being ingraffed into his bodye Therefore this name of onelye begotten Sonne is put downe vnto vs to expresse the vehemencie of Gods loue towarde vs. For because men doe not easilye perswade themselues to bée beloued of God to take awaye all doubt from vs hée expressely sayth That God hath so greatlye loued vs that for our sakes hée hath not spared his onelye begotten sonne Seing then God hath sufficientlye declared vnto vs his loue hée shall not be a little iniurious to Christ that not contented with this testimonye shall doubt still and make no more accounte of Christ than if one of the common sorte of men had béene giuen to death But wée must rather waye and consider of how great price God estéemed his sonne to whome our saluation was so precious that he woulde redéeme the same with the price of his onelye begotten sonne Euen so the Apostle setteth this loue of God towarde vs before our eyes to be considered Rom. 8.32 saying which spared not his owne sonne but gaue him for vs all howe also with him shall hee not giue vnto vs all thinges That euerye one which beleeueth in hym should not perish A. Concerning these wordes reade the fifteenth verse going before 17. For God sent not his sonne into the world to condempne the worlde but that the worlde might be saued through him M. These wordes appertayne to the enlarging setting foorth of the loue of God with the whiche hée hath so loued this worlde that hée hath giuen his onelye begotten Sonne to the same Hée might by the sending of his Sonne vtterly condempne and destroy the worlde For the worlde by his wickednesse and impietie hath deserued perpetuall condemnation but such is the loue of GOD towarde the same that hée had rather spare it and by sending his sonne to bee a Sauiour sought rather to offer the cause of saluation than of condemnation Therefore this is here attributed to the loue of God because hée would not take vengaunce of the wickednesse of the worlde and because the same loue was so great that by the excellencie thereof it hath repressed the seuerity of the iudgement by which hée might iustlye haue condemned the worlde R. The will therefore of the Father is to saue by the sonne But what for all this Surelye although our sinnes condemne vs yet the father saueth vs by the sonne If we bée afflicted by the crosse the Father saueth vs by his Sonne If we be ouerwhelmed with death yet the Father saueth vs by the sonne Therefore let vs stedfastlye beléeue and leane to this worde God sent not his Sonne into the worlde to condempne the world but that the worlde might be saued through him For hereby thou mayest receyue great comforte and consolation in all thy afflictions Bv. For our Lorde Iesus Christ shall come in the Clowds of Heauen Math. 26 and .24 to iudge both the quicke and the dead with great power and Maiestye But it will bée in the ende of the worlde first Nowe hée commeth not as a Iudge but as a most merciful Sauiour Therfore although now thy great sinnes doe accuse thée and condemne thée consider that this is the time of grace and mercy and feare not but bée of good courage and so shalt thou finde grace and fauour Ezech. 18 and .23 R. For thus sayth the Lorde I liue which will not the death of a sinner but rather that lie tourne from his wickednesse and liue Bv. Therefore if thou bée conuerted and repose thy whole trust in the Sonne of GOD who suffered for thée that hée might make satisfaction for thy sinnes Rom. 8.31 and reconcile thée vnto God thou shalt bée safe 1. Iohn 2.1 For Paule sayeth If God be with vs who can be against vs And Saint Iohn sayeth If any man sinne we haue an aduocate with the Father Iesus Christ the righteous and he is the propitiation for our sinnes and not for our sinnes alone but for the sinnes also of the whole worlde Luke 19. and .10 To this effect also appertayneth this Euangelicall sentence The Sonne of man commeth to saue that whiche was lost and diuers other such like sentences E. Moreouer that which is spoken in another place Iohn 9.39 is nothing contrarye to these wordes of our Sauiour Christ I came to iudgement into the worlde that they which see not might see and that they which see might bee made blinde For in these wordes he declareth what his comming shal be to many but in this place what speciallye it shal be to the whole worlde Iohn 12. and .47 So is that to bée taken which hée sayth in another place For I came not to iudge the world C. To iudge here is taken for to condemne as in many other places also Therefore in that he denyeth that he came to condemne the world hée noteth thereby the proper ende of his comming For howe néedelesse was it that Christ shoulde come to destroye vs which were to much alreadye ouerwhelmed with destruction Therefore in Christ wée must consider nothing but that God of his infinite mercye and goodnesse Rom. 8.33 sought to helpe vs and to deliuer vs from destruction B. And as hée cannot sinne to condemnation which is borne of God the Lord at the length by his holy spirite purging out all sinne Ioh. 5.24 and vndoubtedly pardoning whatsoeuer is committed Euen so such a one cannot bée iudged that is to saye condemned For by Christ hée hath passed from death to life And being assured of Gods loue and fauour in Christ hath alreadye eternall life Wherefore whatsoeuer belongeth vnto sinne and death must decrease and fade away Othersome which beléeue not in the name of the onelye begotten Sonne of
what a speciall comforte and vnspeakeable Ioye maye wée haue thereby And this is sufficient to confute the Annabaptistes Anabaptistes confâ—red which affirme that Baptisme is defiled and vnperfect by the sinne and wickednesse of the Minister and for this cause they greatelye trouble the Churche as sometime did the Donatistes But concerning this matter we haue spoken sufficientlye before in the thirde Chapter the twoo and twentie verse M. By this place also wee maye easylye gather that the office of teaching is farre better than the office of Baptizing The Lorde Preached him selfe The office of teaching excelleth the office of baptizing but hée Baptized by the handes and Ministerye of other men For the Preaching of the Gospell is an office of greater power and more plentifullye setteth foorth the Grace and knowledge of God than the Ministerye of Baptising euen as it is a worke of greater Industrye and cunning to prepare the Wrastler to the Game than to geue the Garlande and price to those that winne B. Christ therefore was contented to teache and by the signe of imposition of handes to giue the spirite of God and other giftes and straight way permitted the Apostles to baptize M. So sayth Paule that hée was not sent to Baptize but to preache 1. Cor. 1.17 And Peter himselfe béeing present baptized not the house of Cornelius Acte 10.48 but commaunded them to be baptized There ought to be in the Churche boath preaching Ministers and Baptising Ministers Therefore there must be an order obserued in the Churche that they which excell others may haue the most excellent offices committed vnto them 3. Hee left Iury and departed againe into Galilee He left Iury. R. Christ by reason of the persecution of the Pharisees fléeeth out of Iudea not for feare of death for hée therefore descended from heauen that hée might dye for men but because as yet he had scarselye begon his office for the whiche hée was come For so soone as hée had done this hée went foorth to méete his enimies Iohn 18.4 so far hée was from fléeing death So Paule by the Brethren was lette downe in a Basket ouer the Wall in the night Act. 9.25 and fled but when he hadde discharged his office and calling hée was readie not onely to be bounde but also to dye at Hierusalem for the name of the Lorde Iesu Act. 21.13 And departed againe into Galilee C. Why doth hée séeke to hide himselfe in Galilee as though hée woulde not be knowne when he shoulde rather haue made him selfe manifest I aunswere that Christ woulde obserue an order in his doinges and soo vsed the oportunitie of the time that he did not let passe or forslew one moment Therefore hée determined to finishe his course in good order and with discretion Whereby also wée are taught that wée ought to be of such stoute courage that wée shoulde not be so terrified with any feare Persecution may be fled sometime but wée shoulde go forwarde in our office and that wée shoulde not be boulde in casting our selues rashelye into perils R. Christe coulde with his becke onelye haue withstande all his enimies But for our sakes hée abased himselfe taking vpon him the forme of a seruaunt Phil. 2.7 Heb. 2.18 and woulde be subiect to infirmities that hée might helpe those which are tempted 4. For it was so that hee must needes go thorowe Samaria These wordes are an introduction to the Historie of the woman of Samaria For the Euaungelist sayth that the Lord was constrained by necessitie to passe by Samaria the which coulde not be done without offence to the Iewes Hée saith therefore that these countreys or regions were so placed that going from Iury to Galilee hée coulde not passe except hée went through Samaria which laye betwéene them C. Christ then came not of set purpose into Samaria but because the necessitie of the iourney did so require For vntill hée had opened passage to the Gospell by his resurrection it was necessarie that he shoulde be occupied in gathering togither the lost shéepe of the house of Israel for the which hée was sent Wherevppon he is called a Minister of the Circumcision Rom. 15.8 And at the first preaching of the Apostles Math. 10.5 hée forbadde them to goe to teach the Samaritanes Least therefore Christ shoulde séeme to doe any thing contrary to that which hée had commaunded the Euangelist thought good to pretermitte this B. For Luke testifyeth that if a man wyll goe out of Galilee to Iudea Luke 9.52 hée must passe through the Countrey of Samaria M. But the Euangelist by the name of Samaria meaneth not that Samaria which afterwarde the name being chaunged was called Sebaste but the Countreye lying about the same as maye bée gathered by the texte For it is added 5. Then came hee to a Citye of Samaria whiche is called Sichar besides the possession that Iacob gaue to his sonne Ioseph B. Iosephus writeth that Sichima which bordereth vppon mount Garizin which is higher than al the mountaines of Samaria was the chiefe or Metropolitane Citye of Samaria in the time of Alexander the greate Herevppon it is lykelye that the same Sichima is called by the Euangelist Sichar C. which also was called Sichem the Inhabitauntes whereof were Trayterouslye slaine Gen. 34.25 Iud. 9.49 by Simeon and Leui and which Abimelech notwithstanding that hée was borne in the same afterwarde destroyed and made euen with the grounde But so notable and excellent was the place that the thirde time a Citye was builded there againe which in Hieromes time was called Naples And the Euangelist taketh awaye all controuersye by adding so many circumstaunces For it maye euidently appeare by Moyses Ge. 48.22 where that fielde was which Iacob gaue vnto the sonnes of Ioseph M. And the Euangelist maketh mencion of this geuing to commende the Faith of Iacob who being at the point of death and not vnmindefull of the promise made concerning the Lande of Canaan by faith gaue this platte of grounde to his Sonne Ioseph But if Iacob gaue this place for an Inheritaunce to his Sonne Ioseph Question Howe came it to passe that none of his posteritye but Samaritanes that is to saye a forraine Nation brought thyther out of Babilon were founde there by our sauiour Christ Reade the Historye in the seuentéene Chapter of the Seconde Booke of Kinges Aunsvvere I aunswere That God deuided the Lande to the Sonnes of menne insomuch that euery Nation was appointed his dwelling place But as we sée by this example it commeth oftentimes to passe by the iust iudgement of God that the reprobate are cast out of theyr owne Nations which their Auncestours haue receiued of God with singular grace and fauour 6. And there was Iacobs well Iesus then being wearye of his Iourneye sate thus on the well and it was about the sixte hower And there was Iacobs well R. The Euangelist maketh mencion of this
Spring whiche hée calleth Iacobs well because it is credible and likelye that Iacob Digged a well there Gen. 21.2 Gen. 26.15 following the example of his Fathers Abraham and Isaac M. And whereas this péece of ground and this Well of the which the Euangelist maketh mention haue retayned in them selues The memorye of the Godly abideth for euer so many Ages and so long time the remembraunce of the Patriarche Iacob we maye thereby bée admonished and taught howe sure and stable the memorye of the Godlye abideth euen in this worlde This place was of greater fame by reason of the remembraunce of Iacob than the high mountaines of Robbers whose memorye sodainelye vanisheth away Let vs leaue vnto our Posterity the remembraunce of Godlynesse which is much more precious than Golde Jesus then being weery Here beginneth the History When the Disciples were entered into the Citye to bye meate the Lord sate in the meane time beside the Well as wayting their returne not entring with them into the Citye bothe that hée might not geue them an euident occasion of offence and also that hée might attende the finishing of that worke which hée knew hée should take in hande For hée sate sayth the Euangelist being weery of his Iourney by the Welles side C. Hée did not fayne a wéerinesse but he was wéery in déede For to the ende hée might the more effectuallye suffer the Passions of a naturall man hée tooke vpon him our infirmities R. For hée came into this world to declare that hée is our high Priest with his Father The office of the high Priest It is the office of the high Priest to Care to Praye and to make intercession for the People and to take the sinnes of the People vppon him selfe the which maye manifestlye inough appeare out of the olde Lawe Nowe howe can Christ suffer with vs and bée touched with our Infirmyties except hée were subiect to those affections and infirmities before Therfore hée is one while described to bée Hungrye another while Thirstye another whyle Wéerye another whyle Scourged another while Crucified another while Dying to the ende wée maye knowe that wée haue an high Priest that hath felt in him selfe our infirmities and so maye haue a sure hope and trust in all aduersities For Christ knoweth howe wée are minded and affected in them and of what helpe wée stande in néede séeing that hée him selfe hath borne the lyke This matter is verye wel handeled by the Apostle in his Epistle to the Hebrewes Heb. 2.14 and .4.15 M. This also belongeth to the confirmation of our Faith by which wée beléeue that Christ was not onelye GOD but also perfect man in all thinges like vnto vs sinne excepted For in that hée was wéerye of his Iourney hée doeth not declare thereby his Diuinitye but rather his humanitye and the Imbecillitye of the fleshe according to the which hée suffered Hunger Thyrste Wéerinesse sorrowes and death it selfe It was necessarye that by these and such lyke arguments the true Assumption of our fleshe in the which the redemption and reconciliation of mankinde was made perfecte shoulde bée declared Moreouer these thinges prescribe and set before vs an example of true humilitye and modestye to followe The Lord was wéerye of his Iourneye Wherefore because hée vsed not to Ryde but alwaies went on Foote what Iourney so euer he tooke in hande CHR. Humblye according to the condition of the place hée sate by the welles side and that alone without any garde and without any Cushen or Boulster of ease M. Woe therefore bée to our Pride woe bée to our nicenesse and follye The Lorde of Heauen for our sake tooke vppon him our fleshe and put vppon him the formes of humilitye of modestye and of temperaunce for vs to followe but as for vs we séeke by all Nicenesse and Immodest behauiour to lose that which hée hath purchased Bv. Therefore the Lorde tooke his Iourney on Foote and not on Horsebacke or in his Coache or Charriot that by his example he might condemne the excesse and carnall pleasure of our Bishoppes C. Wherevpon when the Euangelist sayth that Christ sate thus hée doth expresse as it were the ghesture and behauiour of a wéerye man Bv. But yet after his labours hée sought reste least any man should thinke that the body ought to bée Tyred aboue measure The body must not be oppressed with labour For God doeth not allowe immoderate exercise by which man doth accellerate and hasten his death before the time A. Herevppon the Apostle teacheth that the care of the fleshe ought not altogeather to bée cast of but hée addeth Ro. 13.14 saying And make not prouision for the fleshe to fulfill the lustes of the same And it was about the sixte howre V. The Euangelist according to his manner describeth all thinges diligentlye Bv. Hée calleth that the sixt houre which to vs is the Noonetide CHR. to the ende wée might knowe that the Lord was wéerye not onely by his labour but also with the heate of the Noonetide For the Sunne comming towarde his height doubleth the labour and maketh the Iourney more painefull C. And séeing the daye hath twelue howres from the rysing of the Sunne vntill the setting of the same the sixt howre was the mid daye or twelue of the Clocke at highe Noone as wée call it R. about which time the heate of the daye is most feruent and prouoketh Thirste B. Wherby it appeareth that the Lord had occasion to aske Drinke of the woman A. Wée are taught also by this Circumstaunce of the time to haue greater consideration of the mind than of the body seeing that Christ sent not his Disciples to buye meate for their Dinner before it was high Noone Let vs therefore remember this lesson which Christ hath geuen vnto all those which are his Fyrst seeke the Kingdome of God Mat. 6.33 and the righteousnesse thereof and all other thinges whereof yee haue neede shal be geuen vnto you The which rule gluttonous and Riotous personnes obserue not whiche betimes in the morning make haste to Breakfast before they haue serued God to whome the Lord by his Prophete Esay 5.11 threatneth extreame destruction except they repent 7. And there came a woman of Samaria to drawe water Iesus sayeth vnto her Geue me drinke And there came a woman M. We saw before in the person of Christ a base exordium or beginning and now a base or contemptible instrument of great matters is brought in First the Woman then what woman namelye a Woman of Samaria and if this bée not inough a common woman a harlotte a Woman polluted and defiled with vncleannes Coulde he vse his Apostles as instrumentes to offer the knowledge of his heauenly grace to this Citie yea veryly But so it was conuenient for the glorye of Gods grace that those thinges which were infyrme weake and loste should bée cured and saued with the first So it was méete that she
as they had hearde the testimony of the woman concerning Christe and did béeleue firste of all they wente out of the Citie to sée him on whom they beléeued Then hauing so done and being not contented to haue séene him once they desyred to abide with him for euer and therefore they requested him to tarrie still with them Phili. 1.23 Thus are they alwaies affected which truely knowe and loue Christe So Paule desired to be dissolued and to be with Christe The which Christe also promised to his disciples saying Ioh. 14.3 I will come againe and take you to my selfe that where I am there may ye be also Also Paule foresheweth that this shall not be without greate consolation Thes 4.17 saying And so shall we alwaies bee with the Lorde PAR. Therefore when they had obteyned their desire and sawe him standing before their face they were nothing offended at his base and contemptible forme hauing no manner of kingly shewe but they rather inuite him as the geuer of greate benefites beseech hym that he would vouchsafe to lodge in their Citye And he abode there two daies M. Being intreated he taried for a time such is his humanitie and facilitye by which he willinglye receiueth the petitions of the faithfull specially when they do appertaine to the corroborating and confirming of their faith euen as this petition of the Samaritanes did B. But notwithstanding hée gaue commaundement to his disciples that they shoulde not enter into the Cities of the Samaritanes beecause the time of his full glorification was not yet come But as the calling of the Gentiles appeared in the Magi or wisemen and after that in the Centurion and in others so in this present occasion hee minded to manifest the calling of the Samaritanes The calling of the Gentiles Actes 8.5 which were a certaine kind of people betwéene the Ethnikes and the Iewes the fyrst that receyued the Gospell after the Iewes Wherevpon he tarryed onely twoo dayes with them wheras hée continually Preached the Gospel to the Iewes Rom. 15.8 Mat. 15.24 For hée was the Minister of Circumcision and was specially sent to the lost Sheepe of the house of Israel M. Hée woulde not therefore geue any occasion of offence vnto the Iewes 41. And many mo beleeued because of his owne vvorde C. Here this word beleeued is vsed in another sence than it was before in the nine and thyrtye verse because it doeth not onelye signifye that they were prepared vnto faith but also endewed with a true faith M. Here therefore we sée howe true that is which the Apostle speaketh of faith saying Faith commeth by hearing Rom. 10.17 and hearing by the worde of God R. Therefore as the Samaritanes at the first beléeued because of the womans wordes but afterwardes are confirmed in the faith by the woordes of Christ euen so all the faithfull at the fyrst beleeue because of the Apostles woordes and the wordes of the Preachers but are not as yet confyrmed in the faith except Christ by his voyce speake to our hearts and seale vs by his holye spyrite which is the earnest and assurance of our heart For when the spirite of truth shal come Ioh. 16.13 hée wyll leade vs into all trueth Also Paul planteth 1 Cor. 3.7 Apollo watereth but God geueth the increase 42. And sayd to the vvoman Nowe vve beleeue not because of thy saying for vve haue heard him our selues and knowe that this is euen Christ the sauiour of the vvorld And sayd to the Woman M. These thinges are not therefore spoken to the ende we might thinke that the ministerye of this Woman which they had wel vsed was contemned God forbyd but rather to extoll those thinges which they had heard of Christ him selfe aboue the testimony of the woman Naye they séeme to knowe and ackowledge well inough the Womans Ministerye by which they at the first beléeued because they talked with her then they call to minde her wordes by which shée had testifyed of Christ neyther doe they saye Wée neuer beléeued because of thy woordes but Now we beleeue not because of thy wordes Bv. As if they shoulde haue sayde Thou hast not spoken so largelye of Iesus as hée hath deserued For nowe wée our selues hauing had plaine experience of his Diuine power knowe what manner of personne hée is neyther as perswaded by thy woordes onelye doe wée beléeue him to bée the Messias but being conuicted rather by his euident Doctrine wée knowe and vndoubtedly beléeue and truelye confesse that the same Iesus is not onelye the Sauiour of the Iewes but also of the whole world C. Therefore the Euangelist here expresseth what their faith was namelye suche a faith as was conceiued by the woorde of God in so much that they might boast that they had the Sonne of God to bée theyr teacher which is hée alone vppon whose aucthoritye we may safelye staye our selues Hée is not nowe present before our eyes that hée might talke with vs mouth to mouth but by whome soeuer we shall happen to heare him yet our faith can bée reposed in none but in him M. The Samaritanes which speake here speake not as doubtfull but as most assured and that which they beleeue with the heart Rom. 10.10 they most constantlye professe with the mouth For with the heart wée beléeue to righteousnesse and with the mouth wée confesse to Saluation But howe come they to haue this certaine knowledge of Christ They saye not wée haue séene his Miracles but Wee haue hearde him our selues Therefore they attaine vnto fayth not by Myracles but by the hearing of the verye worde of God Iohn 8.17 He which is of God heareth Gods wordes sayeth the Lord. The vnbeléeuing and froward Nation require signes but the elect doe not so but by the hearing of the woorde of God come to the knowledge of Christ So sayde Peter Iohn 6.68 Lord to whom shall we goe thou hast the wordes of eternal life and wee beleeue and confesse that thou art the sonne of the lyuing God And know that this is euen Christ our Sauiour C. This no doubte they haue by hearing Whereby wée gather that the summe of the Gospel within these twoo dayes was more familiarlye Preached vnto them by Christ than afore tyme it had béene at Hierusalem Bv. Also the prompte ready faith of the Samaritans shall condemne the inuincible incredulitye and obstinacye of men in our tyme. For the continuall Preaching of the Gospell amongest vs not two yeres but many yeres can litle or nothing at all perswade many of vs. Of the worlde C. Christ testifyeth that the saluacion whiche hée brought is common to the whole worlde to the ende the Samaritanes might the better vnderstande that it appertayned also vnto them For he called not them to the pertaking of the grace of saluacion as lawfull heyres but he taught that hée came Eph. 2.17 to admit forreyners into the householde of God
and to bring peace to them that were farre of 43. After two dayes hee departed thence and went away into Galilee After twoo dayes B. Hée abode twoo dayes onely with the Samaritanes because as yet the houre was not come for the kingdome of God more magnifycently to bée reuealed vnto them First it was necessarye that the Gospell of the kingdome should bée offered to the Iewes and then by the death of Christ the middle gate which deuided other Nations from the Iewes was to be broken downe And went awaye into Galilee M. The course or iourney of Christ was dyrected by the wyll of God from Iewry to Galilee but by the waye as hée went hée was as it were stayed abyding twoo dayes in Samaria notwithstanding after twoo dayes were past hée procéeded in the same Hereby let vs learne to knowe the certaintye of the course of the Gospell which is begonne and ended according to Gods Deuine wyll 44. For Iesus him selfe testified that a Prophet hath no honour in his owne countrey Bv. The Euangelist briefly and therfore obscurelye telleth the departure of Christ out of Samaria But if we confer with the other Euangelistes it shall appeare that hée leauing the Citye of Nazareth went another waye into Galilee C. For when he sawe that he was contemned in his countrey of Nazareth hée thought good to turne out of the way to another place A. Concerning this cōtempte reade in the thirtéene chapter of Mathew verse fiftye and seuen Marke the sixt verse foure And in the twentye and foure verse of the fourth Chapter of Luke 45. Then as soone as hee vvas come into Galilee the Galileans receyued him vvhen they had seene all the thinges that he dyd at Hierusalem at the daye of the feast for they went also to the feast daye Then as soone as he was come M. It appeareth that the Euangelist endeuoureth him selfe to shewe how Christ founde more fauour and friendship among these abiect and rude Samaritanes and Galileans than among the Iewes which were instructed in the lawe and the Prophetes and excelled others in the outwarde shewe of holinesse Euen so the ignoraunt and ruder sort of men are more readye to imbrace the truth than they which boast them selues to knowe Religion and to loue godlinesse So that hauing made mencion howe the Samaritanes receyued Christ hée nowe commendeth the same also in the Galeleans being a Nation so much contemned that the Pharisées boldlye sayde that it coulde not bée founde in the Scriptures that euer any Prophete came out of Galilee Iohn 7.52 and for this cause they reiected Christ as a Galilean C. Moreouer whether this honour continewed any long time which the Galileans gaue vnto Christ it is not perfectlye knowne For there is nothing more ready than the forgetting of Gods giftes and benefites When they had seene all the thinges A. Of these signes it is spoken before in the three and twentye verse of the second Chapter these thinges wanted not theyr fruite C. For in séeking to prepare a waye to Doctrine they bring to passe that Christ maye bée reuerentlye thought of For they went also to the Feast M. The Euangelist putteth not downe this without cause for beside that it apertaineth to the purpose it hath also a commendacion of the godlinesse of this people which so carefullye obeyed the Lawe of GOD that dwelling farre of they came to Hierusalem at the feast dayes appointed A. Hereof also wée maye take an example of the obedience and dilligence which is due to the word of God 46. So Iesus came againe into Cana of Galilee where he turned the vvater into Wyne And there was a certaine Ruler whose Sonne was sycke at Capernaum Into Cana of Galilee A. Concerning this Citye and the Myracle there shewed reade in the second Chapter going before M. The Euangelist maketh mencion of this in this place bothe to call to memory a freshe the Miracle of the water turned into Wine also to declare that Christ came for this cause into that place that he might as it were water and cause that to growe by shewing his power and light agayne which of late in the beginning of his Myracles he had planted Heauenly thinges are soone forgotten For such is our nature and corruption that howe soeuer we haue attained and gotten heauenlye and good thinges except they bee afterwarde caused to prosper of all other thinges they wyl most easylye bee forgotten But it is not so with those thinges that are euill and which are agreeable to our corruption the which although they bée lightlye gotten they wyllingly increase and goe forward insomuch that it is truely sayd The first beginninges see thou withstand For remeedye to late thou doest prouide When euylles haue the vpper hand By long delayes styll to abyde The which verses certainely cannot be veryfied of good thinges A. For this cause Christ him selfe a lytle before his death Iohn 12.1 went to sée Bethany where he had raysed Lazarus from the dead The Apostles also were wont to sée againe the Churches which they had planted by the Gospell of Christ Acts. 15.41 to confyrme them in the faith which they had receyued M. Wherefore by these examples let vs learne to sée and ouersée againe and by dilligent husbandry to set foreward eyther in our selues or in others the beginninges of good thinges And there was a certayne Ruler Bv. These thinges also which followe pertaine to that which went before for they proue that Iesus is euen the verye same whome hytherto he preached him selfe to bée and whome the Samaritanes acknowledged and receyued namely the sonne of God the Messias and sauiour of the world the Lord of all thinges euen of lyfe and death for this thing he most manifestly declareth by his present acte M. It appeareth that this Ruler was one of the seruauntes and Lieftenaunts of Herode as maye appeare in the thrée and twenty of Luke the seuenth verse C. And the Euangelist plainely expresseth his state condicion because in such a personage the myracle was more notable M. For it commeth very seldome to passe that suche a one beléeueth in Christ speciallye being the Seruaunt of such a King as Herode was These examples are very rare and yet notwithstanding nothing impossible Wherefore we must not despayre of such A. but rather praye that the Lorde wyll bring them to the knowledge of his trueth euen as the Apostle exhorteth i. Tim. 2.1 for great is his mercye 47. Assoone as the same hearde that Iesus was come out of Iewry into Galilee he went vnto him and besought him that he woulde come downe and heale his sonne for he was euen at the point of death R. The Ruler is here descrybed to haue a rude and a Childyshe fayth For hée requesteth Christ that he would goe downe to Capernaum heale his sonne In that hée prayeth Christ to heale his sonne it belongeth to a fayth conceyued by those myracles
which the Children verye seldome consider Thou shalt neuer finde in all the Euangelicall Historyes any one Sonne which came vnto Christe and sayde Math. 17.14 and .9.18 and .15.22 Lorde come downe before that my father dye But ye shall often reade of this affection and care of Parentes for theyr Children which they haue vttered vnto Christ M. Howebeit also it appeareth in this man what corrupt preposterous loue some Parentes beare toward their Children For hée onelye séeketh the corporall health of his Sonne neglecting the Spirituall and true lyfe which the Lorde had begonne to teache He sayth not Lord helpe our fayth and the saluation of our Soules but as for our bodylye health Loue in many Parentes corrupte toward theyr Children let that bée as it séemeth good in the eyes of God But hée sayeth and that earnestlye Lorde come downe before my Sonne dye And what Father at any time came to the Lorde and sayde Lorde my Sonne hath no feare of God whereby I perceyue that hée is sicke in Soule and in great perill helpe him I beséeche thée Also they which at this daye desyre the Prayers of the Churche howe many of them is there I praye you which desyre the congregation to praye vnto God for them that they maye haue fayth the feare of God and patience 50. Iesus sayth vnto him go thy way thy sonne lyueth The man beleeued the worde that Iesus had sayde vnto him and went his waye Jesus sayeth vnto him Bv. The Lorde in verye déede confesseth that hée can doe muche more then the Ruler trusted he coulde do being the Lorde of lyfe and death which can both retayne the lyfe when it is departing from the body and also when it is cleane gone call the same againe For hée sayeth Goe thy waie thy Sonne liueth C. signifying that hée is escaped out of the perrill of death But séeing this man procéeding and perseuering in intreating and praying Christ obtained at the leangth his heartes desyre thou mayest gather that Christ dyd not reprehend him because he would wholly reiect him and refuse his praiers but rather to correct that vice which staied him from comming to the true fayth And we sayde alreadye before that this reprehension belonged rather to all the people than to one man Moreouer here the singuler humanitye and gentlenesse of our Sauiour Christ appeareth in that hée bearing with the mannes rudenesse extended his power farther than hée looked for Hée requested that Christ would heale his sonne by comming vnto him Hée thought that he could heale his sicke Sonne of his disease but he dyd not beléeue that he could rayse his Sonne being dead from death to lyfe and therefore hée vrgeth him to make haste least death preuent him R. and by this making of haste hee declareth his incredulitye For vnbeleefe maketh haste but Fayth wayteth and tarieth the Lordes leasure Faith taryeth the Lordes leasure Esa 28 1â— And therefore the Prophete sayeth Hee which beleeueth shall not make haste C. Seeing then Christ beareth with both these infyrmityes we maye hereby gather of howe great price hée esteemeth euen the least faith This also is worthy to bée noted that Christ in not satisfying his wil and desire worketh by meanes which we thought not of to helpe vs to the ende wée might learne not to prescribe vnto him any thing The man beleeued the woorde R. Therefore by this word of Christ not onelye the Sonne is healed but also the Fathers fayth encreased and confirmed And as the Sonne by this woorde as by a soueraigne Medicine receyueth health so also the Father receyueth strength of Faith For that fayth is strong and firme which is conceyued by the woorde and not by Myracles A. But dyd he not beleeue at the first Howe had hée come vnto Christ to obtaine any thing at his hande except hée had béene indued with some faith I aunswere Bv. Hée dyd at the first beléeue the Lorde for hée had not come vnto him if hée had not first conceyued some notable hope of his power and clemencye but so soone as he heard his worde and vnderstoode his promise he beléeued more firmelye Therefore hée troubled the Lorde no farther but went his waye and as hée beléeued hée founde his Sonne restoored to health C. For because he came with this perswacion that Christ was a Prophete of God therefore hée was so readye to beléeue that taking holde of one worde he printed the same in his mynde And although hée dyd not so reuerentlye estéeme and thinke of the power of Christ as it became him yet notwithstanding a short promise made him to conceyue sodainelye an assured hope insomuch that he beleeued the lyfe of his Sonne to bée included in the onelye woorde of Christ Promptnesse in beleeuing the worde of God With this promptnesse and readinesse ought euery one of vs to receyue the worde of God but sildome or neuer shall suche present effect followe in the hearers For howe many bée there which profite so much at the hearing of many Sermons as this prophane man profited at the hearing of one worde Wherefore wée must vse the more dilligence in shaking of our dulnesse and sâ—outh and especially wée must praye vnto God that it wyll please him so to worke in our heartes that wée maye bée no lesse readye to beléeue than hée is gentle and readye to promise 51 And as he vvas nowe going downe the seruauntes met him and told him saying Thy sonne lyueth Bv. That whiche nowe followeth doeth set foorthe as well the power of Christe as the effecte and nature of Fayth to the ende the Myracle maye bée more notable and more purelye purged from all euyll suspicion and also that the force of fayth maye more and more appeare A. For there is no doubt but that all these thinges were done by the prouidence of God M. The Lad was healed by the power of the woord of Christ otherwyse hée had dyed by the contagiousnesse of his sicknesse But this was knowen as yet to no man The Seruauntes brought woorde that his Sonne was recouered but howe and by whose power hée was reuyued that they knewe not Therefore the méeting of the seruauntes with him by the waye and the glad tydinges which they brought vnto the sorrowfull Father serued thus farre to the setting foorth of the glorye of Christ that hée might bée sayd to haue spoken the trueth concerning the sonne restoored to health though hee were absent the which seemeth to bée done by the spyrite of Prophesie and also to bée beléeued of the Father as a Propheticall Oracle C. Moreouer with the efficacye of the worde here is also described the effecte of Fayth For as Christ restored the Sonne to lyfe which was nowe at the poynt of death euen so the Father by his fayth in a moment recouered and receyued againe his Sonne safe and sounde Let vs knowe therefore that so often as the Lorde offereth vnto vs his benefites his power
is euer at hand to performe whatsoeuer hée promiseth so that our vnbeléefe bée not a let vnto the same Wée confesse that this is not alwaies often or commonly séene that the Lord by and by stretcheth foorth his hande to helpe vs but so often as hée differreth the same hée doeth it vppon good consideration and for our profite And although it doeth not alwayes by one manner of meane helpe his seruauntes yet notwithstanding no mans Fayth shal be in vaine but wée shall know that it is very true which the prophete teacheth that the promises of God Abac. 2.3 when they seeme to tarrye long do then most spéedelye come 52. Then enquyred hee of them vvhen he beganne to amende and they sayde vnto him Yesterdaye at the seuenth houre the feuer left him M. To the ende it might appeare whether his sonne were healed by chance or by the singuler power of Christ the father enquyred what tyme his Sonne beganne to amende C. The which hée dyd being moued therevnto by the secréete impulsion of Gods spyrite to the ende the trueth of the Myracle might the moore euidentlye appeare For we are to proane and readye by nature to obscure and darken the lighte and glorie of God and Sathan also séeketh by all meanes possible to kepe from vs the sighte of all hys wounderfull woorkes Wherefore to the ende all his woorkes maye haue their deserued prayse it is necessarye that they bée made so euident and playne vnto vs that there bée no occasion of doubting lefte How vnthankefull therefore soeuer men be yet notwithstanding this circumstance will not suffer so notable a woorke of Christe to bée ascribed vnto fortune M. Therefore the truthe and power of the woorde of Christe is suche that it neuer passeth without a sure and vndoubted experiment of it selfe and the more diligentlye it is examined the more manifest and certaine it is Truth the more it is examined the more certaine it is The power which Christe shewed in healing of this childe had bene hydden yf so bée the curiositie of the father had not enquired after the hower of his healing Thomas woulde not beléeue them that toulde him of the resurrection of Christe Ioh. 20.28 except he might haue experiment bothe by séeing and féeling the same But this kinde of experiment was so farre from detracting any thing from the truthe of Christes resurrection that it could not be made more manifest and certaine by any other waye R. This Ruler therefore enquireth the hower firste to declare his faithe which he hadde conceiued before by the woorde and secondly to the ende he might drawe his whole familye vnto faithe 57. So the Father knewe that it was done the same hower in the which Iesus said vnto hym Thy sonne lyueth And he beleeued and al his housholde So the Father knewe A. Let vs also learne after this manner to behaue our selues that the truthe of our woordes and actions may appeare more in déede than in woordes yf so be they be examined We sée that the Lorde vsed not manye woordes to shewe and commend vnto him the myracle but lefte the same to the truthe of that whiche hée intended to do which shoulde sufficiently declare the truthe of his woorde And he beleeued R. Did he not also beléeue before What is it then whiche the Euangelist sayth now C. For this séemeth verye absurde to make mencion of the beginning of Faith in that man whose faith he commended at the firste neither can the woorde of beléeuing in this place he referred to the procéeding of faithe But we muste note that the man being a Iewe and trayned vp in the doctrine of the lawe had some taste of faithe when he came vnto Christ And whereas afterward he beléeued the woorde of Christ that was a perticuler faithe which extended no farther then to the life of his sonne but now he began to beléeue after another maner because he hauing imbraced the doctrine of Christ professed him selfe to be one of his disciples So that now he doth not onely beléeue that his sonne is restored to health againe by the benefite of Christe but also acknowledgeth Christe to be the sonne of God and geueth his name to the Gospel M. Beholde therefore the fruite of this miracle namely the increase and confirmation of faithe And all his houshold C. This Ruler had his whole houshold fellow professors with him of the Gospell who were witnesses with him of the miracle Of the whole houshould there was not one whiche knewe what aunswere the Lord had made to the good man of the house but onely he him selfe which hearde the same but he toulde them all thinges and reuealed vnto them the vertue and power of Christe Bv. to the ende his whole familie might come with him to Christianisme The which thing not onely the maisters of houshouldes but also their whole families ought to consider thereby to learne what is their duetye yf so bée they wyll lyue godly in Christe namely to geue themselues wholly vnto God and to beleeue in Christe the sonne of God M. and by mutuall conference of the woord of God among them selues to edifie one another in the faith of Christe 54. This is againe the seconde miracle that Iesus did when he was come out of Iurie into Galilee Bv. The Euangelist maketh mencion of this to the ende we might vnderstande that the Lorde woulde by this meanes builde vp the foundacion of his kingdome which was layde among the Galileans and herewithall hée declareth that his purpose is to describe certayne speciall and notable miracles of our Lord and sauiour Christe to the setting forth of his power and to the teaching of the trueth of faith M. Neither ought it to séeme absurde to any man that the Euangelist so diligently declareth this thing séeing one only houshould or family was wonne by this miracle for this is not vnwoonted or straunge yf we waye and consider first of al how much the Lord esteemeth the saluation of one which is not comparable to so great a houshould as this was and also what small béeginninges of heauenly thinges and of the kingdome of God are woont to growe into a greate masse One house maye bée to a whole Citie euen as that littell leauen of the number of the Appostles was to the whole worlde For in what great estimation the faithfull are with God though they bée fewe in number and amount to the number of ten the family of Lot may bee an example for euer ⧠The fyfth Chapter 1. After this was there a Feast day of the Iewes and Iesus went vp to Hierusalem After this was there a Feast Bv. THIS PREsent Historye doeth speciallye teache and declare vnto vs the corporall benefite whiche the Lorde bestowed vppon the Lame Man and howe hée tooke from him his disease which by no arte was Curable and therefore without hope of recouerye whereby he declared againe that hée is the omnipotent Lorde of all
maketh no accounte of any but of those alone which excell in rytches or dignitye Wherevppon Gen. 6.4 among the Hebrewes they were called men of renowne Also what maner of disease it was wherwith this man was troubled there is no mencion here made CHR. It is verye likelye that hée had the Paulsey M. But what disease so euer it was this is euident that it was incurable especiallye it hauing continewed so many yeres 6. When Iesus sawe him lye and knewe that hee nowe long time had beene diseased hee sayeth vnto him wylt thou bee made whole When Jesus sawe him Bv. Christ asketh not this question as though hée were ignoraunt of his desyre B. but by this demaunde the Lorde went about to styrre vp in this sicke man a desyre of health to the ende hée might the more thankfullye and with greater admiration receyue the benefite C. to the ende also hée might make the witnesses which were present the more attentiue who being otherwise occupyed might haue neglected the myracle as oftentymes it commeth to passe in matters that are sodainelye done Bv. Furthermore the purpose of the Lorde was to declare that no man coulde haue health excepte hée hated the disease with the which afore time hée had béene gréeued and vnlesse hée earnestlye desyred health R. As Christ therefore preuented the Supplication and request of the Sycke Man for hée asked him the question before hee desyred healthe euen so by his vnspeakeable goodnesse hée preuenteth the Prayers of all those which labour through fayth as hee him selfe testifyeth saying It shal come to passe that before they call I wyll aunswere Esa 45.24 and before they speake I wyll heare CHR. Hée sayeth not Wylt thou that I heale thée Neyther doeth hée requyre Fayth of him saying Doest thou beléeue that I am able to cure thée of thy Disease For Christ was altogeather vnknowne vnto him as shall appeare by that which followeth 7. The sicke man aunswered him Syr I haue no man when the Water is troubled to put mee into the Poole but in the meane tyme while I am about to come another steppeth downe before mee Syr I haue no man Bv. The sicke man according to his grosse vnderstanding not perceyuing whereabout the Lorde went doeth at large declare vnto the Lorde his calamitye signifying neuerthelesse that hée wanteth not good wyll but rather abillitye for that hée coulde perswade no man when the water was troubled to ducke him in the Poole M. In that hée calleth Christ Ioh. 20.13 Lorde hée so doeth according to the manner of that Countreye So Mary called Christ Lord whome shée supposed to bée a Gardiner This man knewe not the Lord therefore hée sayde not Lorde I woulde be made whole helpe mee But simplye hée maketh his complaint what hath hindered him hytherto from receyuing his health hoping that peraduenture it might come to passe by the meanes of Christ who spake so friendlye and familliarlye vnto him hée might in conuenient time bée put into the water C. But this sicke man behaueth him selfe euen as wée all are wont to doe For hée includeth Gods helpe in his owne cogitation not daring to warrant more vnto him selfe than hée could conceyue in his minde And whereas Christ beareth with his infirmitye wée haue therein a spectacle of his clemency of the which euery one of vs daylye hath experience when wée staying our selues whollye vppon those meanes which are next vnto vs he stretching out his hande contrarye to our expectation out of secrete and hidden places sheweth howe greatlye his goodnesse surmounteth the straites of our fayth Furthermore by this example Patience wée ought to learne sufferaunce Long was the tearme of eyght and thyrtye yéeres all whiche tyme GOD deferred his benefite of healing this miserable creature the which notwithstanding hée had determined to bestowe vppon him from the beginning R. Notwithstanding hée doeth not accuse or complaine neither doeth he curse those which preuented him but quietlye and without the reprooche of others hée telleth that he hath béene preuented Furthermore hée doeth not wishe him selfe forlorne neyther doeth hée curse the daye of his Natiuitye but patiently he bewayleth his callamitie M. Finallye we sée howe lytle pitye and humanitye there was in this notable Citye insomuch that there was not one found which would any whit helpe this miserable sicke man to his health and yet notwithstanding the true worshippe of God was professed in this Citye Whervpon Christ iustlye sayd to the Iewes Mercy is preferred before Sacryfice 1. Sam. 15.22 Math. 9.13 I wyll haue mercye and not Sacrifice And yet notwithstanding this inhumanity and pitilesnes happened not to the sicke man without Gods diuine counsaile for God had otherwise appointed for him Let them remember this which in like maner are destitute of mans helpe that they murmure not against the Lord and that they accuse no man but theyr owne sinnes of the which our outwarde calamities ought to put vs in minde 8. Iesus sayeth vnto him Ryse take vp thy bed and walke Bv. The Lorde minding to shewe him selfe to bée euen the verye same whome Angelles serue by whose force the water is troubled and the sicke healed and to bée the verye same in lyke manner which at his becke onelye taketh awaye the diseases both of bodye and Soule sayeth vnto the sicke man Rise take vp thy bed and walke M. The sicke man for this cause sayd that hée was myserable for that he had not a man to put him into the water by and by after the troubling of the same but the Lorde going about to declare vnto him by his Vertue and Grace that hée is not miserable whiche wanteth mannes helpe if so bée he maye haue the helpe of God sayeth Ryse take vp thy Bed and walke He might haue sayde Bée thou whole and frée from this Disease but hée thought it better to commaunde him to doe that which might bee a manifest signe vnto him of true and vndoubted health and also a manifestacion of Gods power in the eyes of all men So to the Ruler of the synagogues Daughter which was dead hée sayde not Daughter liue nor to Lazarus Lazarus liue But he sayde Daughter aryse and hée commaunded meate to bée geuen her Mat. 5.43 Ioh. 11.43 Math. 9.6 Also Lazarus come foorth and againe lose him and suffer him to come foorth So also he sayde to the man sicke of the Palsey Ryse take vp thy bed and goe home to thine owne house These tokens toke awaye all suspicion of false and counterfaite health and lyfe and gaue testimonye of the trueth without all contradiction 9. And immediatelye the man was made whole and tooke vp his bed and walked and the same daye was the Sabboth And immediately the man R. Here the efficacye of the woord is declared to the ende that wée might know for a suerty that the woord of the gospel Rom. 1.17 is the power of God to saluation to all that beléeue
deale That which serueth their turne to cauill they take but that which toke away all occasion of cauill they let alone A. So in the cause of the blinde man the Pharisées make mention onely of the claye which Christe made on the Sabboth daye but of so greate a miracle they speake not one woorde 13. And he that was healed wist not who it was for Iesus had gotten him selfe away because there was prease of people in that place And he that was healed wist not who it was M. A wonderful thing Christ was vnknowne to this sick man which was the aucthour of his health He remembred nothing concerning Christ but these two thinges namely the woorde which he had harde the which he obeyed and the health which he recouered by the vertue thereof but he was he knewe not no not so much as his name C. Herebye therefore we gather that it cannot bée attributed to this mans faith that hée was made whole who beeing made whole knewe not his Phisition and yet notwithstanding in that hée toke vp his bed at the commaundement of Christ it séemeth to be done by the directrix faith In very déede as we muste confesse that there was some impulsion of faith in him so by the order of the texte it euidentlye appeareth that he was whollye expert of sound doctrine and of the pure light vpon the which hee shoulde haue stayed him selfe Bv. Therefore at this time he aunswereth nothing to their question but deliberateth with him selfe and considereth of more dilligent enquirie and examination But the Euangelist Iohn addeth the cause why many knew not the aucthour of so greate a miracle saying For Iesus had gotten him selfe away C. Christ woulde not haue the glorye and praise of so notable a woorke to vanish away and to bée quite out of remembraunce but would haue the same knowen before that he professed hym selfe to be the aucthour thereof Therefore he got him selfe out of the way for a littell while that the Iewes might Iudge of the matter it selfe without hauing any respect of the person M. And also that he might not séeme to desyre the common praise of the people thinking it better to suffer the matter it selfe to prayse and extol the diuine power Vaine glory auoyded by Christe Thus they alwayes behaue them selues which séeke not their owne glory but to do good Othersome say that he went apart lest he might prouoke the malice of the Iewes to bée more vehement against him by his presence R. Therefore although he could haue destroyed his aduersaries with the breth of his mouth yet he abased him self euen to extreame impotencie and went aparte priuily from among the multitude not because his nature feared death but to the ende we might learne by his example not to tempte God but to shunne the madnes of such as are angry vntil their anger be somewhat asswaged For Heauie saith Salamon is a stone and the sande waighty but a fooles wrath is heuier then them both 14. Afterwarde Iesus found him in the temple and sayd vnto him Beholde thou art made whole synne no more lest a worse thing comme vnto thee Afterward Iesus found him in the temple Bv. Hitherto the truth of the miracle hath béen dilligently discussed and now Iesus shalbée declared manifestly to be the aucthour of the miracle For Iesus offereth him selfe againe to the man that was healed more fully instructing him that he is euen the verye same of whom he receiued his health C. It appeareth therefore that Christe did not hyde him selfe for a time that the remembraunce of his benefite might perishe for now of his owne accorde hée openly shewed him selfe In the former place he ment to haue the woorke onely knowne and now hée would haue him selfe proclaimed to bée the aucthour B. leste the deuine woorke shoulde bée oppressed through enuy but being receiued as it was méete it might proue vnto the godly that he is the sonne of God and so they might be confirmed in the faith but the wicked to whom al thinges turne to the woorst might be the more blinded M. Let vs note here into what places the Lord got him selfe when he was come to Hierusalem vppon occasion of the feaste dayes Before it is saide that hee came to that famous Lazarhouse in which laye a great multitude of sicke persons Here also we sée that he entred into the temple of the which is spoken before in the fourteene verse of the second chapter The Temple was the house of God the house of faith and the house of worship To this place he came not to offer according to the lawe The temple is the place of worship but to aduance the kingdome of God neuerthelesse we are taught by his example to come into Ecclesiasticall places with reuerence that in them with the rest of the members of the Church we may exercise those things which belong to piety and to faith and to charitie towardes our neighbour Also it séemeth that the man which was restored to health went straight way after he was healed into the Temple to geue thankes to God from whome he knewe all good thinges to come for his health A. Let vs also therefore learne to geue condigne thanks for those benefyts which God bestoweth on vs lest the same ingratitude which was found in the nine Lepers that were clensed Thankes geuing for Godes benefites do make vs altogether vnworthy of the fauour of God And said vnto him Behold thou art nowe made whole M. Hée which hath cured the sicke admonisheth those whome he hath healed after the manner of Phisitions to preserue their receiued health by good dyet lest by sinning they loose that which they haue receiued through grace What is the meaning of this els then to desire that we may constantly and firmely retaine that benefite which we haue receiued at his handes And in very déede Curates haue néede to be verie vigilant lest the grace receiued be lost againe by negligence C. Christe therefore declareth by these woordes that we do abuse the benefits of God vnlesse we be thankful for them For Christ doth not cast the man in the téeth with that which he had geuen him but doth onely teach that hée is therfore healed that being mindfull of the grace receiued he may woorship God his deliuerer all the daies of his life And to this ende God hath redéemed vs and bestowed an infinite nomber of other béenefits vpon vs that we might be thankfull vnto him Bv. Furthermore Sinne is the cause of sicknes let vs learne by these woordes of our sauiour Christe that the vices of the minde are the cause of the diseases of the bodye for the moste parte For the Lorde doth often times scourge our sinnes with the whip of sicknesse and corporall griefes C. What euyl soeuer therefore we suffer we must impute the same to our sinnes for the calamities which are incident to men come not by chanes but are
B. To conclude it appeareth what it is to be a captiue to Sathan Let vs not then marueyle yf so bée the worlde at any time doe persecute vs for our well doing Sathan is the enemie of God and where he perceiueth most godlynes there he most rageth 17. And Iesus answered them My Father worketh hytherto and I worke M. Thus farre forth the Euangelist hath noted the Supersticion malice and cruel dealing of the Iewes and now he commeth to the Appollogie of Christe in the which it is wonderfull that the most méeke and gentle Lorde woulde vouchsafe to answere these blind and peruerse men to so vnhonest and shamefull a Cauill and not onely to answere vnto it but also to reueale vnto them the misterye of the dispensation and of his diuine power But this was not done for the wicked cauillers sake to satisfie them but for the peoples sake which attended vppon him to be taught Furthermore it was done that we might learne truth out of the mouth of the Lord to confirme and stay our faith C. Let vs therfore sée what kinde of defence it is which Christe vseth Hée doth not answere that the Lawe concerning the obseruation of the Sabboth was temporall and now to be taken awaye but rather denieth that he hath broken the lawe because that which hée had done was a diuine worke That was a shadowed Ceremonye the which Christ ended by his comming as the Apostle teacheth but the whole state of the cause doeth not consist in this point Colo. 2.16 For men are commanded to ceasse from their workes onelye and therefore Circumcision whiche was a diuine worke and not of men was not against the Sabboth Christ standeth vpon this point that the Sabboth or holye rest which Moyses commaunded was not broken by diuine workes And by this reason hée doeth not onelye excuse his owne déede but him also which tooke vp his bed on his necke for it was an appendix or as it were a part of the Myracle because it was nothing but an approbation of the same Furthermore if so bée the thanksegeuing bée reckened among the workes of God and the setting foorth of his glorye also then it was not the prophanation of the Sabboth to testifye the grace of God by féete or handes Notwithstanding Christ speaketh speciallye of him selfe whome the Iewes enuied more than any other Neuerthelesse hée testifyeth that the health which hée had restored to the sicke person was a proofe of his diuine power Hée preacheth him selfe to bée the sonne of GOD and that his Father and hee worke all one manner of waye PAR as if hée shoulde saye As the Father because of the obseruation of the Sabboth on the which hée is sayd to rest from the workemanshippe of the world ceasseth not to doe good daylye to mortall men and to all other creatures euen so I which am his sonne hauing power and example from him to worke those things which pertaine to the health of mankind am not let by the obseruation of the sabboth to finishe those thinges which my Father hath commaunded CYR. For because the sonne is of the same nature that the Father is of and differreth nothing from him in vnitye of substaunce therefore hée cannot wyll any thing contrarye to the wyll of his father For he is the lyuing counsayle and the subsisting power of his Father and therefore hée worketh all thinges with the father Bv. If therefore the father by preseruing gouerning and blessing doeth not breake the reste of the Sabboth neyther dyd Christ violate the Sabboth in doing good to the miserable man C. In sixe dayes the creation of the worlde was finished but the gouernment thereof is perpetuall and GOD doeth continuallye worke in preseruing and maintaining the order thereof C. Euen as the Apostle teacheth saying Acte 17.28 Psal 104.29 In him we lyue moue and haue our being Bv. So that place commendeth vnto vs Gods diuine prouidence Therefore when thou séest the Sunne rysing the course of the Moone and of the Starres Welles Ryuers the force of nature in séedes and the increase of our bodyes and of the bodyes of brute Beastes consider then the prouidence of God and the continuall working of the father and the sonne C Neither doeth God by his generall prouidence onelye defende the nature which hée hath created but doeth order and frame euerye parte thereof But especiallye hée defendeth and preserueth the faithfull whome hée taketh into his protection When he sayeth And I worke Hée chalengeth vnto him selfe that whiche is proper vnto the diuinitye Heb. 1.3 euen as also the Apostle sayeth that hée sustayneth all thinges by his mightye power CH. Therfore to the ende thou mightest vnderstand the sonne to bée the creator and not the creature hée brought not an example of the working creature but of the father which hath created al thinges C. And therefore he affyrmeth him selfe to bée God that being manifested in the fleshe hée might performe the office of Christ so hée affyrmeth that hée came from Heauen because hée woulde haue men principally to knowe wherefore he descended into the earth 18. Therefore the Iewes sought the more to kyll him not onelye because he had broken the Sabboth but sayde also that God was the Father and made him selfe equal with God Therefore the Iewes sought Bv. The mindes of the Iewes were so farre from being mitigated by the Apology or defence of Iesu that they were the more exasperate and outragious laying vnto his charge not onely the breach of the Sabboth but also blasphemy for the which cause they thought him worthy to bée put to death because he compared his workes with the workes of God and boasted him selfe to be the sonne of God and so equall with GOD in all thinges C. But Christ was not ignoraunt of theyr malignaunt and dishonest dealing and of theyr stéelye and flintye obstinacie but he principally sought for this that he might profite that small number of the Godly which were there present then that he might be wray vnto all men theyr incurable mallice And he hath taught vs by his example that we ought neuer to geue place to the furor of the wicked but to séeke to maintaine Gods trueth so farre forth as necessitye shall requyre in despight of the whole worlde Neyther is there any cause why the seruantes of Christ should be gréeued if so bée they profite not all men when as Christ him selfe the onelye begotten sonne of God obtayned not thus much Bv. This is also to bée noted that the Iewes well vnderstoode that Iesus dyd not so call God his father as we men call God our father For the Iewes themselues say afterward we haue one Father Iohn 8◠euen God neyther doe they thinke that they offended any thing at all therein And in another place it is sayde Iere. 3◠I am Israels Father and Ephraim is my first begotten sonne But Iesus called God his Father after a certayne singular fashion
God hath appointed to guide vs in the right waye to wander at our leysure whether we lust Bv. For many are well affected in the beginning of Preaching for the loue of noueltie but within a while after do forsake the gospel againe following pleasures and corrupt affections which they estéeme more than the loue of godlynesse For a season C. By these wordes hée reproueth theyr folishnesse because they thought that the eternall light of God might bée extinguished by vaine way wardnesse and vnconstant follye Euen so at this daye the Papistes abuse all those godlye teachers and Doctours which the Lord hath geuen to his Church as bright Candelles as though they went about to dasell theyr eyes by beholding the light And they doe not onelye abuse the Candelles to obscure the light but they doe also oftentimes reioyce in darkenesse 36. But I haue greater wytnesse than the witnesse of Iohn for the workes whiche the Father hath geuen me to finishe the same workes that I doe beare witnesse of me that the Father hath sent me But I haue greater witnesse C. After hée had shewen in the person of Iohn that the Iewes had wickedlye corrupted the gift of God nowe secondlye hée repeateth that which hée had spoken as that he hath no néede of the testimony of man his owne witnesse being sufficient for him selfe Howebeit because hée sawe that he was despised hee citeth them according to his manner before his father As if he shoulde saye Bv. Thus farre forth ye haue hearde great thinges but ye shall heare greater thinges Ye haue Iohns testimony concerning me but nowe beholde a greater testimony namelye the testimony of my workes For there can not bée a more certaine testimony than the déedes them selues the which I doe not in my owne name but in my fathers name M. Let vs note here howe circumspectlye and wiselye he saieth not I haue a testimony much more certaine and true than the testimony of Iohn but he sayth Greater than the testimony of Iohn least he might so extoll the testimony of the Father concerning him selfe that the testimony of Iohn thereby shoulde bée quite discredited For whatsoeuer Iohn did testifye concerning Christ the same was of God neyther was it any whit contrarye from that which the Father by his workes testified of him But if ye compare the testimony of the workes of Christ which he had receyued of the Father with the testimony of Iohn ye shal finde that it is much more excellent and notable For as that Lucifer or morning Starre though it be a true testimony of the rysing of the Sunne yet notwithstanding is inferiour and nothing so euident as the Sunne beames it selfe which shine throughout the whole world ▪ euen so Iohn though his testimony were true concerning Christ yet notwithstanding it was far inferior more obscure than the bright shewe of Christes workes For the workes which the father hath geuen me R. The second thing whereby Christ proueth that he was sent of the Father are workes or Myracles M The vse wherof are here declared vnto vs when Christ sayeth They testifye of me Therefore they are not dumbe signes but lyuelye signes and therefore not simplie to be behelde but effectuallye to be hearde according to thys place The heauens declare the glory of God c. These speake not and yet notwithstanding their sounde hath gone forth into all landes and their wordes into the vtmost partes of the earth Psal 19.1 A. Euen so the wonderfull workes of Christ though they séeme to bée dumbe yet notwithstanding most euidentlye they set foorth his mightye vertue and power but to them to whome he hath geuen eares to heare M. Euen as appeareth in Nicodemus who being moued by the power and testimony of Christes workes Iohn 3. acknowledgeth that Christ is come a teacher sent from God For as a good Trée is knowne by his good fruite euen so the Lorde Iesus hath sufficientlye by his workes proued him selfe to bée the sonne of God Iohn 10.25 R. The workes sayth hée which I do in my Fathers name they beare witnesse of me C. It may here be demaunded whether miracles are sufficient ynough to proue Christ to be the sonne of God Question when as the Prophetes haue done the lyke M. Furthermore neyther the Iewes nor the Turkes doe denye the myracles of Christ but yet neyther of them doe acknowledge the testimonye whereof the Lorde here maketh mention Aunsvvere C. We aunswere Those signes and myracles which the Lorde wrought by the handes of his Prophets went not beyonde that ende for the which they were appoynted to be wrought which was that they might declare them to be the Ministers of God who otherwise coulde haue had neyther aucthoritie nor credite But God ment more highlye to extoll his sonne And this purpose of God in miracles must be taken for the ende and scope Therefore if the Iewes through malice had not willingly shutte their eyes the vertue of Christes signes might sufficiently haue declared who and what maner of person he was euen as hée himselfe sayth Yf I had not done among them the workes which no other man hath done Iho. 15.24 they had no sinne but now they haue seene and hated not onlye mee but also my Father M. As touching the Turkes although after a sorte they doe acknowledge some deuine power to bée in the myracles of Christ yet notwithstanding they wyll in no wise acknowledge him to be the sonne of God being vtterly blinded and deceiued by the false prophet Mahomet The Turkes denye Christ to be the son of God They say that God cannot haue a sonne séeing hée hath not a wife So foolish and blind they are that they wil not acknowledge the Image of the fatherly goodnesse power in Christ the sonne of God the which notwithstanding his works haue made him more euident and cléere than the Sonne 37. And the Father himselfe which hath sent me hath borne witnesse of me Ye haue not hearde his voyce at any time nor sene his shape And the Father himselfe which hath sent me Bv. Some restrayne this to the voyce which was hearde in the Baptisme of Christ but it ought to be farther extended C. For in the preterperfect tence or time past he sayth The Father hath testified to declare that hée commeth not foorth vnknowne because aforetime in the lawe and the Prophets the Father had made him manifest by tokens that he might bring his noates markes with him wherby hée might be knowne For God did testifie of his sonne so often as he promised saluation to his people the Iewes or the full restoring of the kingdome of Israell So it became the Iewes to haue the perpetuall substaunce of Christ out of the scriptures before hée shoulde be manifested in the fleshe Whereas they contemne him he being present and doe reiect him thereby they doe manifestly declare that they haue no taste of the Lawe the whiche also
6.40 C. The loue of God is here taken for the whole féeling of Godlynesse For no man can loue God but hée must also honour him and must submit him selfe wholye vnto him euen as where there is no loue of God there is no obedience In consideration whereof Moyses maketh this the summe of the Lawe Deu. 6.5 that we loue God with our whole heart M. Let vs here noate that all Hipocrites howe subtile soeuer they be are knowne well inough to the Lorde although mortall men can not espye them they hauing in their mouthes continuallye God the loue of God the zeale of God the glorye of God Hipocrites are known to God the honour of God the Churche of GOD and suche lyke none of the which thinges they haue in theyr heartes but séeke onelye vaineglory and their bellyes 43. I am come in my Fathers name and ye receiue mee not If another come in his owne name him wyll ye receyue I am come in my Fathers name R. Hée sheweth what great ingratitude it is to reiect him whome God the Father hath sent to saue To come in the name of the Father is to séeke the glory and wyll of God and in his office to haue respect to the common profite of all men and not to his owne profite or gaine A. And this is the wyll of the Father that euerye one whiche seeth the Sonne and beléeueth in him should haue euerlasting lyfe C. In this title false Prophets brag and boast them selues as doth the Pope at this day who braggeth that he is the Vicar of Christ yea Satan hath not deceyued myserable menne from the beginning but by this pretence who subtillye transformeth him selfe into an Aungell of lyght But Christe noateth the matter it selfe and not the coullor or pretence For he testifieth that he came therefore in the fathers name because he doth both testifie of the Father and doth faithfully performe that whiche he hath commaunded And by this marke he doeth discearne and noate lawfull teachers in the Church from those that are false and Counterfeyte Whosoeuer therefore do extoll them selues and do raigne in the consciences of men are bouldly to be reiected as this place teacheth For he whiche desyereth to be the seruaunt of God must be in nothing contrary to God Nowe if wée examine the whole doctrine of the Pope The Pope commeth in his own name the very blynde also shall sée that he is come in his owne name M. Herebye wée maye noate that it ought not to séeme straunge to the minister of Christe if although he be a true teacher suche a one as seketh the glory of God Innocent and faithfull he be not receyued of all men specially of the mightyer sorte séeing hée heareth the Lorde hym selfe the sonne of God whiche came not in his owne but in his Fathers name and declared him selfe to come from Heauen by mighty signes and wonders was not receyued of those whiche were the moste myghtie and principall in in Israell Ioh. 15.20 The seruaunt is not greater then his Lord. 1. Ioh. 4.6 A. Also we are of God he whiche knoweth GOD heareth vs he whiche is not of GOD heareth vs not Yf an other come in his owne name M. It commeth to passe by the iuste Iudgement of God that they whiche receiue not the true Christe whiche the Father hath sent into this worlde False Christes receiue◠of thē which reiect the true Christe shall receyue false Christes comming not in the Fathers name but in theyr owne name neyther séeking the glory of the father but their owne prayse and glory The whiche happened to the Iewes according to the wordes of Christe here For they receyued false Christes boath before and also after the comming of Christe Concerning the false Christes whiche came be fore Christe Acte 5.36 Galmaliel speaketh in the Actes of the Apostles Math. 24 24. concerninge those whiche came after Christ himself speaketh in the Gospell after Mathew And Iosephus maketh mencion of a sertayne Aegiptian a Coniurer whiche drew after him thirtie thousand men Also in the Actes of the Apostles wée maye reade of Simon magus whome such as were seduced called the mighty power of God C. Yf any man obiecte and saye that this commeth to passe often tymes rather by error then by mallice we aunswere that none are subiect to the deceites of Sathan but suche as by a sertayne wicked desyre preferre lyes before the trueth For how commeth it to passe that Sathan fyndeth those prompt and apt Disciples to whome the Lord is fayne to crye as to deafe men but onely because wée hauing forsaken righteousnesse willingly followe Iniquitie Howbeit we must noat that Christ speaketh properly of those whome God hath specially illuminated as he had done the Iewes who being taught in the lawe knewe the right waye to saluation It is most certayne that suche doe not harken vnto false Prophetes but because they desyer to be deceiued Therefore saith Moyses that the Lord vseth the rysing of false prophets as a meane to trye and prooue his people whether they loue hym or no. Deut. 13. ◠But there seemeth to be in many guiltlesse symplicity but there is no doubt but that hipocrisie daseleth their eyes whiche lurketh within their myndes For it is most sertayne that God shuttethe not the Gate against those that knocke and that they are neauer disapoynted of whome he is sincerely sought Truelye therefore dothe the Apostle Paul ascribe this vnto the vengeaunce of GOD Math. 7.7 when that the power the Apostle Paule ascribe this vnto the vengeance of God when that the power of illusion is giuen to Sathan that they which reiecting truth and approuing vnrighteousnesse might beléeue Lies and hée sayeth that they perishe 2. The. 2.10 which haue not loued the trueth that they might bée saued Euen so at this daye the Hipocrisie of many is discouered who being addicted to the deceites and wicked superstitions of the Pope rage most furiouslye against the Gospell For if there were in their mindes the feare of God the same feare would bring foorth also obedience Bv. But when they will not receyue the Doctrine of Christ they are wrapped in errors and perishe in their sinnes False Prophetes deceiue robbe and spoyle them to whome they are a verye scorne and derision euen as the Apostle very notablye hath discribed their disposition 1. Cor. 11.13 in the person of the Corinthians The Iewes would not haue the most méeke gentle and louing Christ to raigne ouer them but they would haue Cesaer Iohn 19. saying VVee haue no King but Cesaer And hée stoutlye plagued and slewe them aunswering his name in all thinges A. Euen so they which at this day refuse to beare the swéete yoake of Christ are miserablye in subiection and thraldome to the tyranny of the Pope 44. How can ye beleeue which receiue honor one of another and seeke not the honour whiche commeth of
that whiche the other thrée Euangelistes haue yet notwithstandinge in this it differeth from that which they declare namely that it tendeth to an other ende as wée shall sée But it is not necessarie that wée vnderstande the histories of this present Chapter to be done straight after those thinges which are declared in the Chapter going before and which were done at Ierusalem at the feast of Penticost séeing that those thinges which follow in this Chapter were done when Passouer was now at hande insomuche that there was a whole yere lacking seauen wéekes or there aboutes betwéene at which time as may appeare by the other Euaungelistes hée went rounde about Galile after he had left Ierusalem from thence he came to Genazereth and after that to the partes of Tyre and Sidon and returning againe into Galile he sent forth his Apostles by two and two to preache the Gospel and then last of al after theire retourne and the behedding of Iohn the Baptist he went ouer this sea of Tiberias C. For the other Euangelistes saye that this was done after the death of Iohn the Baptist by which circumstance of tyme they note the cause of the departure of Christ For tyrauntes when they haue imbrued them selues with the blood of the Godly they are inflamed to greter cruelty no lesse then immoderate drinking maketh the dronken man more thirstie Therfore Christ by his absence ment to pacefye the fury of Herode Ouer the sea of Galile B. This is a lake which is called in the Scripture the sea or Lake of Cinnereth which some interpret the swete sea and is called of the Gréekes Genezar or Genazareth M. Of this Iosephus maketh mencion in his third booke of the warre of the Iewes and xviii chapter B. Sainct Iohn calleth it the sea of Tiberias because the citty of Tiberias so called of Herod the Tetrache for the honor of Tiberias Caesar bounded vpon the East parte of the same C. Wherfore by this portion the Euangeliste doth more playnly describe the place whether Christ went for the whole lake was not called the sea of Tiberias but onely that part which laye nere to the shoare vppon which Tiberias was cituate B. The Euangelist Marke beside that which is spoken before concerning the cruelty of Herod maketh mencion of another cause of this cut ouer the sea namely That Christe might take rest and be at quiet for he was much oppressed of the people howbeit they did not suffer him to rest any longe time for straight waye they folowed hym and that not so much for to heare the word of God as to sée the signes which he wrought as Sainct Iohn testifieth here saying 2. And a great multitude followed him because they sawe his miracles whiche he did on them that were diseased M. The Eunagelist maketh mencion of this because of that parte of the History which foloweth in which he wil declare what a great multitude of people were satisfied most miraculously fed lest if there should be no mencion of this before a man might doubt how so great nomber of people could be assembled together in a wildernes desert place He addeth also the causes which moued this great multitude to forsake the cities and to come into this desert place from farre and to followe the Lord. C. For they were thus desirouse to follow Christ because they behoulding his power in the miracles were perswaded that he was some greate Prophet sent of God Wherevppon they had so earnest a desier to heare Christ that forgetting them selues aboad til night in a desart place voyd of all care Care for eauenly thinges is to be preferred befor◠a worldly care How can we nowe excuse our slouth and negligence in that we do not preferre the heauenly doctrine of Christ before the care for the satisfying of honger but are drawne away from the meditacion of euerlasting lyfe by euery small entisement yea very seldome it commeth to passe that Christ findeth vs frée and vntyed from obstacles and lettes of this worlde All men for the most parte are so farre from folowing Christ to the desart mountayne that scarce the tenth man can receyue him when he offereth hym selfe to come home to his house in in the midest of his commodities M. But in that so great a multitude followed Christ because of the miracles whiche he wrought it might be so for diuers causes For part as it is lykely because they gathered by these signes that this man was sent of God followed him that they might heare the doctrine of God at his mouth part being curiouse desiered to see and heare newe and straunge thinges part sought eyther for their frendes or for them selues corporall health And thus this multitude was diuersly affectioned although this which the Euangelist heare speaketh concerning the seing of the Lordes miracles belonged to all This concourse and flocking of the commen people to Christ is lyke vnto the comming of those which in the beginning of the Gospell gréedelye imbrace the Doctrine of the same whose sondrye affections are harde to bée discerned C. Moreouer here the Euangelist omitteth that which the other thrée Euangelistes haue namely that Christ spent part of the daye in teaching and in healing the sicke and nowe that the Sunne was readye to set his Disciples prayed him to sende awaye the people For hée thought it sufficient brieflye to handle the same that by this occasion hée might bring vs to the rest of the text which followeth hereafter 3. And Iesus went vp into a Mountayne and there hee sate with his Disciples M. There is no doubte but that hée went a part into a desert place to recreate also and to refreshe his Disciples for the which purpose this mountayne séemed a very fitte place both for the shadowe which was in the same against the heate of the Sunne and also for the conuenient places of rest Reade the sixt of Marke in our exposition vpon the one and thirtie verse 4. And the Passeouer a Feast of the Iewes was nighe Bv. At this Feast the Iewes dyd celebrate the memorye of those benefites which theyr forefathers had receiued in olde time at the handes of God in the Land of Egipt Question M. Therefore it may here bée demaunded If the Passeouer were at hande why the Lord went vp to Hierusalem according to Moyses Lawe rather than to this desart mountayne Deu. 16.16 Or if he woulde not goe vp to Hierusalem because of the crueltye of the Scribes and Pharisées wherefore he exhorted not the people which followed him to ascende thyther for the obedience sake which they ought to the Lawe As touching that which concerneth the person of Christ Aunsvvere we maye easylye aunswere Hée had oftentimes ascended thyther lest he might séeme to contemne and breake the Lawe of God but when the Iewes hegan to abuse the feast daies as an occasion of crueltie he dyd verye well to absent him selfe from them least hée should by
being distributed among fiue thousande men euery hundred part shall haue for his share eyghtéene pence thrée farthinges Six mites make a far thing and thrée mites and thrée fift partes of a mite But nowe adde to the fiue thousande a thousande women and children mo so shal you finde that Phillip here alloweth to euery perticuler person of the general number of sixe thousande thrée mites worth of breade to eate But it may be as commonly it commtth to passe in a great multitude that there were thought to be a great manye more B. Marke sheweth that they sayde Let vs go and bye two hundred peny worth of breade Mark 6.37 It séemed therefore that they had so much mony And thus louing they were that they were ready to bestow all that euer they had for the vse of the people C. Neuerthelesse Phillip went about to terrifie Christ with the greatnesse of such a multitude as if hée shoulde haue sayde that they had not monye ynough to féede the people A. For Christ had sayde giue ye them to eate 8. One of his disciples Andrew Symon Peters brother sayth vnto him 9. There is a little Lad here which hath fiue barlye loaues and two fishes but what are they among so manye Reade our exposition of the fourtenth Chapter of Mathew beginning at the seuentéenth verse 10. And Iesus sayd make the people sit downe Ther was much grasse in the place So the men sate downe in nomber about fiue thousand Make the people sitte A. Reade thirtie and nine verse of the sixt chapter of Marke So the men sate C. In that the Disciples had no better hope and trust and had forgotten so worthily to consider of his power as they ought to haue done they are to be reprehended Obedience in the Disciples and in the people but yet notwithstanding their prompte obedience deserueth no smale praise in that they nowe obaye his commaundement not knowing what he intended to doe or what successe that whiche they did should haue The like obeydience also was in the people For they all satte downe at one commaunding worde being vnsertayne of the ende The like readines of obayinge wée maye behold in the wayting seruaunts whiche seruid at the mariage in Cana of Galile For when they sawe that the wyne fayled and that there was water sufficient yet notwithstanding at the Lordes commaundement they filled vp the waterpottes with water to the full Iohn 2.7 C. And this is the probation of a true faith when God commaundeth men to walke as it were in darknesse That we may thus obaye let vs lerne not to be wise in oure owne conceite but to trust for prosperouse successe in confused thinges seeing we followe God our Captaine which will neuer disapoynt his seruauntes B. Moreouer the Euaungelist hath set downe to vs the tyme the place and other circomstaunces for his purpose was with dilligence and faithfulnesse seriously to set forth the trueth A. Concerninge the nomber of those that sate downe ye may read in the fouretéene chapter of Mathew beginning at the one and twenty verse 11 And Iesus toke the bread and vvhen he had geuen thanks he gaue to the disciples and the Discipls to them that vvere set dovvne and likevvyse of the fishes as much as they wold For the exposition of this verse reade the fouretéenth Chapter of Mathew beginning at the nintéenth verse 12. When they had eaten ynough he sayd to his Disciples gather vp the broken meate that remayneth that nothing be lost B. These thinges are not onelye spoken to commende and set foorth the myracle but also to declare that the works and benifites of the Lord Iesu are most perfect For although the multitude of people was fedde to the full yet notwithstanding there remayned an ouerplus of the breade and of the fishes M. By these wordes also wée are taught that the Lord woulde haue none of his good gyftes to be vnprofitablely lost C. And herewithall also the Lorde admonisheth and exhorteth his Disciples and followers to liberalitie and honest sparing For the great bountifulnesse of GOD Ritches maye not ryotouslye be spent ought not to prouoke vs to ryot prodigallitye and excesse Therefore let them which haue aboundaunce remember that they shall one daye geue an account of theyr excéeding plentye except they doe faithfullye imploye the same to honest and good vses 13. And they gathered it togeather and filled twelue baskets with the broken Meate of the fiue barleye Loaues which broken meate remained to them that had eaten Reade the exposition of this verse in the fouretéene Chapter of Mathew beginning at the twenty verse 14. Then those menne when they had seene the myracle that Iesus dyd sayde This is of a truth the same prophete that should come into the world A. The other Euangelistes make no mencion of this thanksegeuing but in stéede thereof Mathewe and Marke put downe the number of those which had eaten of the Loaues Fishes of the which matter our Euangelist hath made mencion before alreadye So that this séemeth to bée some profite that procéeded of the miracle that they confesse the Messias to bée the aucthor of the same And this was all that Christ looked for M. For the sight and sence of the Myracle moued theyr mindes to this to thinke that this Iesus was not simplye a Prophete Den. 28.15 but that Prophete whome Moyses foreshewed should come The which place no doubte by reason of the Publique reading of the Lawe was commonly knowne C. But that knowledge which they haue conceyued of Christ they by and by turne amysse to another ende And this is no smal faulte in menne that so sone as God hath reuealed him selfe vnto them they peruert and corrupt his trueth with lyes yea when they haue entered into the right waye they doe by and by degenerate from them selues R. Now Christ was counted a Prophete among the common people because hée had fed them and had fylled their bellyes but afterwarde when hée commaunded to geue vnto Cesaer those thinges which belong to Cesaer hée was a flatterer and when hée bare his Crosse hée was a seducer of the people and not worthy to lyue vpon the earth For whether the fortune of temporall thinges doe inclyne thyther the Iudgement and affection of the waueryng multitude is carryed 15. When Iesus therefore perceyued that they vvoulde come and take him to make him a King he departed againe into a Mountayne him selfe aloane When Iesus perceyued R. First of all wée sée by this déede that the disposition of the common sort of people is suche that they wyll sooner féele the benefite of theyr bellye than of theyr minde They had séene greater Miracles and yet notwithstanding they neuer gaue vnto him so magnificent a name thus much could the fulnesse of the belly preuayle And nowe being as yet but rude and grosse they loking for suche a Messias as shoulde challenge to himselfe a worldlyke
whiche he hath chosen his in Christe Fyrst of all he sendeth his only begotten Sonne to shewe his Fathers will The manner howe out saluation is wrought he sendeth also his Aposteles to preache concerning the Sonne of God who beinge sent preache and call the Preachers are harde the hearers are called by hering commeth faith Fayth iustifieth the beleuing the iustified call one the name of the Lorde and those callers are saued and glorified For whosoeuer shall call on the name of the Lorde shal be saued C. Wherefore yf GOD will haue those whome he hath elected to be saued by fayth Ioel. 2.32 and doth after this manner confirme and execute his eternall decree whosoeuer he be that being not contented with Christe curiously inquireth of the euerlasting predestination séeketh all that in hym lyeth to be saued otherwise than God hath determined Gods election of it selfe is hyden and secrete but the Lorde hath reuealed the same by that vocation wherewith he hath called vs. Wherefore they are out of their wittes which séeke their owne and other mens saluation also out of the Labirinth of predestination not regarding the waye of faith which is before their eyes Naye by this preposterouse speculation they go aboute to ouerthrowe the force and effect of predestination For yf God haue chosen vs to this ende that we shoulde beléeue take awaye faith and our election shal be meymed and vnperfect And verely it is not meete in the counsayle and purpose of God to breke the tontinuall and appoynted order of the beginning and the ende R. Bee not therefore carefall aboute predestination neither be curious in this secret which belongeth to God For thou canst not by reason of the heauinesse of the eyes see by thyne owne witte into so high misteries But heare Christe looke into Christe in whome the fathe hath opened the secrete sentence of his predestination and in whome it was at the last reuealed whiche a longe tyme laye hid For by Christ we are assured that euery one whiche beleeueth is predestinate for whome he hath predestinate Rom. 8.30 hym he hath called by his Gospell that he maye beleeue and that he maye bee iustified by faith If therefore thou shalt finde thy selfe to be in the fayth of Christe thou shalt finde also that thou art elected and predestinated by God C. For as election and Godes calling are inseperable and go together euen so when God doth effectually call vs to the Fayth of Christe let it preuayle so muche with vs as yf he shoulde confirm his decrée concerning our saluation with a sure seale For the testimony of the Spirite is nothing else than the sealyng of oure adoption as Paule teacheth Therefore euery mans faith is a sufficient witnesse 2. Cor. 1.22 of Godes eternall predestination Ephe. 1.13 insomuche that to seeke farther is greate wickednesse Because he doth greate iniurie to the holy Ghost whiche refuseth to subscribe to his simple testimonye Seeing and beleeuing Christe opeseth against the former sentence by whiche he had cast in the Iewes teeth their vnbelefe whenas notwithstanding they sawe now in the sonnes of God is ioyned the obedience of faith with the scence and féeling of that deuine power whiche they perceyue to be in Christ Insomuche that Séeing is playnly taken for knoweledge For he whiche playnly knoweth the Sonne cannot choose but beleue in hym For he acknowledgeth hym to be the onely Sauioure God lyfe and all in all The wicked sée and know him but they do not throughly see and playnely knowe hym therefore are they made inexcusable because they cannot beléeue God or loue him M. And whereas he made mencion of eternall lyfe before the resurrection his meaning is that the faithfull haue already euerlasting lyfe euen in this lyfe before they are raysed but through hope by whiche they are saued and doe syt with Christe in the heauens and shall enioye the same in very déede after the resurrection as we sée before The whiche wée must diligently noate lest wée thinke that we shall get lyfe by the merites of oure good workes strayght after we haue receyued fayth but let vs be sure that the same is attributed to fayth by whiche we are regenerate into the dignitie and inherytance of the Sonnes of God 41. The Iewes then murmured at hym because he sayde I am the bread of life which came downe from heauen R. Behoulde here I praye you the mutable and waueryng Iudgement of the people A lytlle before they sought to honor Christe as a kinge and nowe because they haue not their will and desyer they murmure against hym they conteinne deryde disdayne and reproue hym of a lye Bv. He had layde the foundation of Christian fayth which was afterwarde to be repeated of the godly that it might the more firmely abyde in their myndes but that doctrin of piety is assalted and withstoode dyuersly and by many enemyes Whereby wée learne howe the worlde is affected toward the preaching of the Gospell C. For the Euaungelist teacheth that the murmuryng aroase here hence because the Iewes being offended at the basenes of the fleshe did conceyue no deuine or celestiall thing to be in Christe R. They had required a signe of the Lorde whereby he might proue that he ought to be beléeued euen as Moyses had proued hym selfe by many greate signes and wonders to be suche a one as was sent of God and whom the people ought to obaye and beleeue But the Lorde did not onely geue vnto them no newe signe ouer and aboue those whiche they had séene for they were sufficient ynough but also affyrmed that he was fare more excelent then Moyses and pronounced himself to be very God because he preached very often tymes of him selfe that he woulde giue eternall lyfe to those that woulde beléeue in hym and also that he would preserue them from death and in the last daye place them in euerlasting blisse These thinges when they vnderstoode not they began to murmure against hym because he extolled hym selfe aboue a man M. But this people haue as it were by inheritaunce this peruerse and vntoward disposition that when faith is néedefull they murmure And to murmure is nothing else than eyther by impatience Murmuration or by disdayne of the mynde to complayne and fynde falte with those thinges whiche seeme to be spoken or done vniustly Thus often tymes they murmured in the wildernesse that is to saye they complayned of God and Moyses as though those thinges whiche were done were done vniustly So to these men it séemed that the Lorde sayd Impudently I am the breade whiche came downe from heauen But wherefore are they not rather angery with them selues that they vnderstande not these thinges so greatly necessary Why doe they not rather murmure amonge them selues that they loued their belly so much Wherfore doe they not praye for the gift of faith why doe they not beséeche him more playnly to instruct them concerning these
spake For hée compareth himselfe with his father onelye in respect of hys flesh For although the father be the beginning of life yet notwithstanding the eternall worde it selfe is also properlye lyfe But the eternal diuinitie of Christ is not here handeled because hée propoundeth him selfe as hée being cloathed with our flesh manifested himselfe to the worlde Whereas therefore hée sayth that hée liueth by the Father it doth not belong to the bare diuinitie neyther also doth it simplye agrée with the human nature but it is a title of the Sonne of GOD manifested in the fleshe Furthermore wée knowe that it is no vnwonted thing to Christ to ascribe to the Father whatsoeuer is deuine in himselfe Bv. It is also to be noated that hée sayth shall liue by the meanes of me Iustification commeth by Grace For in that we are Iustified quickened and blessed it commeth not by our owne merite but by the mere goodnesse of Christe And therefore the Lorde sayth by the mouth of the Prophet I will redeeme thee Esec 36.22 Three degrees of life not for thy sake but for my owne sake C. We muste also noate that there are reckened here thrée degrees of lyfe The firste degree hath God the lyuing Father who is a springing well but secrete and hidden The seconde degree hath the sonne who is as a conduite pype by whome lyfe is powred into vs. The thirde is that lyfe which we drawe from hym So that because God the Father in whome consisteth lyfe is farre from vs Christe is appoynted as a meane whiche is the seconde cause of lyfe that from him that might come to vs whiche otherwise lyeth secrete and hid in God This sentence therefore agréeeth with that whiche went before where the Lorde sayde Iohn 5.29 As the father hath life in himselfe so hath he geuen to the Sonne to haue life in him selfe For in diuers other places he calleth him selfe lyfe 58. This is that breade whiche came downe from heauen not as youre fathers did eate manna and are dead hee that eateth this breade shall liue euer This is that breade M. When the Iewes obiected vnto Christe the fathers which were fed of Moyses by manna he aunswered to the same thrée thinges one was that Moyses did not geue vnto them bread from heauen and that the bread whiche the Fathers did eate in the desart was not the true breade of heauen because the eaters of the same were subiecte to death The seconde was that the Father geueth the true breade of heauen the whiche breade he him selfe is The thirde is that the eaters of this bread haue euerlasting lyfe Nowe therefore to finishe this dialogue he retourneth to the comparison of Manna and of his flesh where with he began This is the summe of his wordes There is no cause why ye shoulde preferre Moyses before me because hée fed youre Fathers in the wildernesse séeing that I haue farre better meate to geue vnto you than that was for I bring with mée celestiall and euerlasting lyfe For that bread is sayde to descend from Heauen which hath no earthlye or corruptible taste but geueth the Immortallity of Gods kingdome This vertue they felt not in Manna which onely sought to fyll their bellye For there being twoo vses of the same the Iewes with whome Christ here disputed respected nothing but the corporall foode But the lyfe of the Soule is not transitorye but groweth more and moore tyll the whole man bée renued Bv. And it is manifest by these places that Faith in Christ iustifyeth all those that beléeue 59. These thinges sayde he in the Sinagogue as hee taught in Capernaum Bv. Nowe the Euangelist noateth the place where these thinges were done and spoken according to the Historicall manner thereby to declare the vndoubted trueth and certaintye of the matter C. and also that wée might knowe that there were then many present when these thinges were spoken Bv. For this talke and disputacion concerning Faith and the effecte of Fayth was in a great assemblye of the Iewes that is to saye in a Schoole Temple or Church because it pertayned to the right instruction of the whole Chuch and of the vniuersall worlde C. Hée signifyeth that this Sermon was made as of a graue and serious matter M. and that Christ was found of the Capernaites in the Sinagogue into the whiche hée entered to teache that they might heare him speaking of so great misteries For hee woulde teache openlye Ioh. 18.20 that hée might haue many witnesses of his Doctrine Euen as hée bouldlye affirmed before the highe Priest As hee taught in Capernaum This is a notable prerogatiue of the Citye of Capernaum that they had Christ him selfe to bée their teacher and that openlye not once or twyse but oftentimes What thing more profitable coulde happen to this Citye than this that the Sonne of GOD shoulde bée the teacher of the same It was iustly sayd to bée lyfted vp to Heauen Those Cityes waxe proude in the which sometyme certaine notable men haue lyued or else haue done some notable thing But howe muche more notable was that which happened to this Citye Mat. 11.23 But when it dyd contempne this singular grace and abused the same it was iustlye sayd to bée deiected to the pit of hell The Romanistes bragge of Peter and Paules seate and vnder the pretence hereof haue inuaded and wonne the gouernment of the Christian world haue exalted them selues euen to the Heauens Good Lorde what woulde they haue done if so bée Christ had taught so oftentimes among them But nowe séeing they doe not retaine the Doctrine of Christ and of his Apostles in their proper place what else remaineth for them now than the greater condemnacion All these Churches whiche haue by the goodnesse and mercye of God the sound and wholsome doctrine of the Gospell which other Churches want must haue this example of the Capernaites alwayes before their eyes 60. Many therefore of his Disciples when they had heard this sayde This is an harde saying Who can abyde the hearing of it Many therefore of his Disciples M. All that which is contained betwéene this verse and the ende of the Chapter concerneth the Discyples of Christ C. Fyrst of all it is declared that there were verye fewe among this great multitude which receiued any profite naye this doctrine was the occasion that many whiche professed them selues to bée the Disciples of Christe fell away If the Euangelist had sayd that onelye a fewe had béene offended it had béene almost a wonder but in that a great multitude ryse and conspire against him what example shall wee say it is M. It is no maruaile therefore if the rude multitude dyd not receyue the misticall wordes of Christes when that his owne Disciples could not abyde the hearing of them Wherefore let this Historye bée printed in our heartes least that at any time wée trouble Christ when he is speaking and if wée see the lyke
ascended what is it else but that he descended first into the lower partes of the earth Hée which descended is euen the same also which ascended aboue all heauens Eph. 4.9 to fulfyll all thinges C. In that hée sayeth hée was first in Heauen it doeth not properlye agrée to his humanitye and yet notwithstanding hée speaketh of the Sonne of man But this is no vnwonted maner of speaking when twoo natures in Christe doo make one person and to attribute that to one which is proper to another 63. It is the Spirite that quickeneth the fleshe profyteth nothing The wordes that I speake vnto you are spyrite and lyfe It is the Spyrite that quickeneth M. This parcell contayneth a declaracion of those thinges at the which the Disciples were offended because they séemed harde C. For Christ teacheth that the Iewes receyued no profite by his Doctrine because the same being spyrituall they were but carnall hearers of the same But because this place hath béene diuersly expounded first of all it is needefull that wée haue the true and proper sence of the wordes whereby wée shal easely vnderstand the purpose of Christ In that hée denyeth the fleshe to profite any thing some doe amisse referre the same to the Iewes which were carnall Neyther doe they well whiche affyrme that the fleshe of Christe doeth profite vs nothing in that it is eaten but in that it is Crucifyed but wée must rather eate the same that it maye profite vs when it is Crucified B. Othersome vnderstande this of the Spyrite which the Apostles should receyue after the resurrection and Ascention of Christ affyrming that they had then the true sence of Christes wordes when that most excellent teacher of the trueth had replenished them with most ample knowledge of Christ But their opinion séemeth far better which thinke that these wordes Aloane or Of it selfe ought to bée ioyned therewith as if Christ should haue sayde The fleshe aloane or of it selfe profiteth nothing the which is agréeable to the matter it selfe C. For Christe hath simplye respecte to the manner of eating Hée doeth not therefore so speake as though there were no profite at all to bee receyued by his fleshe Flesh with out the spirite profiteth not but onelye pronounceth the same to bee vnprofitable if it bée remoued from the fleshe For whereof commeth it that the fleshe hath quickening power but because it is spyrituall Therefore whosoeuer stayeth in the terrestriall nature of the fleshe shall finde nothing in the same but that whiche is dead but they which lyft vp theyr eyes to the power of the Spyrite with the which the fleshe is endued shall féele by by theyr affection and by the experience of Fayth that it is not called quickening in vaine Nowe let vs sée how the fleshe of Christ is meate in déede and yet profiteth nothing Surelye it is meate because wée thereby haue gotten lyfe because in it God is pleased because in it wée haue all the partes of saluation complete it profiteth nothing if so bée we iudge and estéeme the same according to the nature and originall thereof For the seede of Abraham which of it selfe is subiect to death doeth not giue lyfe but it doeth receyue of the spyrite to geue vnto vs. Wherefore it doeth become vs also that wée maye bée truelye fed by the same to bring with vs the spyrituall mouth of Fayth The wordes which J speake vnto you are spirite M. Hée doeth not speake of the externall sounde of these wordes but of the sence and meaning of them and hée declareth that hée spake not carnallye of the carnall eating of his fleshe in the which there is no lyfe but spyrituallye of the power of the quickening Spyrite in the which there is lyfe C. In fewe wordes hée teacheth that his Doctrine is spyrituall for this word Spyrite is put for the Adiectiue spyrituall And that worde is called spyrituall which calleth vs vpwarde that the holye Ghoste being our guyde wee maye seeke Christ by Fayth and not in carnall sence in his heauenlye glorye For wée knowe that nothing of those thinges which are spoken can bée comprehended but by Faith It is also worthy to bée noted that hée ioyneth the Spirite with lyfe Hee calleth his worde lyfe of the effecte but he teacheth that the same shall geue lyfe to none but to him who spyritually receyueth the same for whosoeuer receyueth the same otherwise rather draweth to him selfe death than life To the godly this is a most sweete tytle of the Gospel that they are certifyed that the same is ordained for them to saluation they are notwithstanding herewithall admonished to shewe them selues méete Disciples For the woordes being receyued by fayth profite but without faith profite nothing at all 64. But there are some of you that beleeue not For Iesus knewe from the beginning which they were that beleeued not and who should betraye him But there are some of you M. The Lorde is wont to vpbrayd men with theyr vnbeléefe because there can no greater iniurye bée done to God than for men to doubte of his Fayth and trueth Christ againe blameth these men because they being deuoyde of the Spyrite doe wickedly depraue and corrupt his doctrine and by this meanes turne the same to theyr owne destruction For they might haue otherwise obiected and sayde Thou braggest that thy wordes are able to geue lyfe but wée sée no suche thing Hee sayeth therefore that they are a let vnto them selues For vnbeléefe as it is alwaye proud◠shal neuer reape any fruite in the words of Christ Vnbeleefe contemneth Christ because it doeth contemptuouslye despise them Hée sayeth not There are some of you which vnderstande not but hée sheweth the cause wherfore they vnderstand not There are sayth hée some of you which beléeue not and therefore they vnderstande not because they beléeue not By fayth wée are coupled togeather and by vnderstanding wée are quickened fyrst let vs sticke fast throughe Fayth that there maye bée somewhat to geue lyfe by vnderstanding For hée which stycketh not fast resisteth and hée which resisteth doeth not beléeue For howe shall he bée quickened whiche beléeueth not C. Whereas hée sayth onely some of them are vnbeleeuing when as almost euery one of them had his faulte hée séemeth so to saye to this ende least if there were any which as yet were curable they might thereby bée brought to dispayre M. Hée meant therefore by more gentle admonition to bring them to a better minde and not so to cast them of that euery one of them might bée made carefull to obtayne the gyft of Fayth For Jesus knewe from the beginning Bv. This the Euangelist putteth downe to amplifye the aucthoritye and magistye of Christ C. Least any man shoulde thinke that Christ dyd rashlye iudge of his auditors Many professed them selues to bée of his flocke but their sodaine falling awaye bewrayed theyr hipocrisie But the Euangelist sayeth that theyr vnbeléefe whiche was
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
Galilee when others went it maye seeme that his owne conscience did accuse him or else that he taried behinde for want of manly courage and in that he doth not go with his brethren as he was wonte to doe at other tymes he seemeth to bere vnto them some priuy grudge But Christe is contented paciently to abide these thinges hauing the testimonye of an innocent conscience the whiche also he declared to his bretheren when hée shewed vnto them the cause why he was hated of the worlde Let vs learne therefore by this example not to be muche carefull and troubled for any thinge that man Iudgeth of vs so that we knowe our selues to be innocent in the sight of God and do declare the same to those that seeke it as we see oure Lord and sauioure did here It is not possible that we shoulde escape the sinister and wrong iudgement of the reprobate in this worlde the which are euery where at hande whiche waye soeuer we tourne vs or what soeuer we leaue vndone 1. Cor. 4 Wherevpon the Apostle sayde It is a small matter for me to be iudged of you or of mans iudgement Rom 12.17 1. Thes 5.21 for it is the Lorde that iudgeth me A. But we ought not herevpon to neclect our fame or good report for we ought to prouid for honest thinges in the sighte of all men and if it be possible so muche as in vs lyeth to lyue peceable with all men and to obstayne from all shewe of euell But seing we cannot obaye God except we displease men we must voyde of care despise all fauour of men to obaye God aloane Gallath 1. If sayth the Apostle I shoulde please men I were not the seruaunt of God C. For seeing there is nothing more miserable then to be drawne awaye from Christe curssed be that peace which is so preciouse vnto vs that for the same we shoulde renounce Christe 10. But as soone as his brethren were gone vppe then wente hee also vppe to the feaste not openlie but as it were priuily R. Here are two thinges to be noted For in that Christe went vp to Ierusalem at the feaste of Tabernacles he sheweth obedience of his Fathers commaundement and in that he ascendeth priuily he sheweth the wisedome of faith Exo. 23.17 For it becommeth a christian man to fulfill the commaundement of the Lorde with simple obedience and yet neuerthelesse to take hede with good aduice that he tempt not the Lorde Rashnesse ought to be escued For Rashenesse as well in other thinges as in deuine matters bringeth great inconueniences with it A. He might haue withstand his aduersaries as is aforesayde with manifest power but that shoulde haue litle profited vs. R. Therfore by this déede he taught vs that yf so be we at any tyme be in lyke perilles we shoulde with a strong fayth fulfil the commaundement of the Lorde and yet in the meane tyme beware we tempt hym not Luke 21 i8 béeing sertaynly perswaded that not one heare of oure heade shal perishe without the will of oure heauenly Father In that Christe doth nowe assende it is not repugnaunt with that that hée sayde to his brethren that he woulde not ascende For then he declared that he woulde not fulfill theire euell affections nor ascende with them to the feaste of Tabernacles vntill suche tyme as the necessitie of his duty did constrayne hym openly to shew hym selfe but nowe opertunity being offered he ascendeth aloane withoute the company of hys kinsemen whome he refused as carnal to vse in the businesse of the Gospell C. Therefore on the one parte the Euaungelist setteth before our eyes the kynsemen of our sauioure who according to the common manner of men seeme to lyke of the worship of God but yet notwithstanding are frendes to the worlde that is to saye to the wicked and therefore doe walke voyde of care on the other parte he setteth before vs Christe hym selfe who being hated of the world commeth priuily into the Cittie and abydeth in Galile vntill the necessity of his office whiche he had receyued of his Father constrayned hym openly to shewe hym selfe 11. Then sought hym the Iewes at the feste and sayde where is he Bv. In these words the Euangelist reprehendeth the Iudgementes of the common people whiche they had concerning Christ and the Gospell to the ende he might confirme the mindes of the ministers of the worde in lyke discencions lest they shoulde faynt and be discouraged by the lyke Iudgementes and forsake the trueth C. By the Iewes hée vnderstandeth the common peple which béeing nowe accustomed these two yeres to heare Christe required hym when they sawe hym not as they were wont For when they saye Where is hee they meane a man knowen vnto them and yet notwithstanding this demaunde sheweth that they were not hitherto well affected but hong alwayes in doubt Notwitstanding there are some which by the name Iewes in this place vnderstande not the people but the Rulers of the Iewes the high Priests Scribs Pharisées and elders of the people béeing euen the very same of whome sainte Iohn maketh mencion in the first verse going before saying Because the Iewes sought to kill him M. and they saye that it was oprobrious speache whiche the Iewes vsed here as if they shoulde haue sayde where is that Galilean Where is that seducer and deceyuer of the people Where is that blasphemer where is that enemie of the Lawe and breake◠of the Sabboth For the did not voutsafe to name him euen as Saule did to Dauid when he sayde 1. King 20 27. VVhere is the Sonne of Isai But the former exposition is more probable 12. And muche murmuring of hym was there amonge the people for some said he is God other sayde Naye but he deceyueth the people R. Here we sée the greate abasing of our Lorde and sauioure Christe For he is Iudge of quicke and deade yet notwithstanding he hyding the same suffereth him selfe to be Iudged of the common sorte of people Whereupon there were diuers Iudgementes geuen of him C. For whersoeuer men gathered them selues togeather in companies priuy vardits and iudgementes were geuen of Christe Bv. Many of the common sorte of people whiche had heard hys wordes and séene his miracles sayd that Iesus was a good man and that his cause was good and therefore in his absenc ought not so to be misreported of on the contrary part the Scribes and Pharisées with their adherents both denyed hym to be a good man and also affirmed that hys cause was euell For they sayde He deceiueth the people That is to say he vseth a new and vnwonted kind of teaching which far differeth from that whiche we haue receyued from oure forefathers R. And thus Christe semed to some a good man and to othersome a Seducer of the people and to some suche a one as was possessed with a Douell Euery one in Iudging of Christe declared hys wisedome For it
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
holde of his hande when hée reacheth the same vnto vs hée will leade vs vnto his Father and so long as wée shall bée Pilgrimes in this worlde hée will not onely shewe himselfe to bee nere vnto vs but will also for euer dwell within vs. But if wée neglect his presence hée looseth nothing thereby but wée loase his presence whereby wée shall be left without God and lyfe 34. Yee shall seeke mee and shall not finde mee and where I am thither can yee not come C. This is a gréeuous threatning against the mockers and contemners of hys trueth They sought to kill Christ but Christ here in an ambiguous and darcke signification of the word derideth them because shortelye it woulde come to passe that they should séeke him after another manner namelye to finde some helpe and comfort in theyr miserye and destruction As if hée shoulde saye Yée cannot suffer and abide my presence for a little time but it will shortelye come to passe that yée shall séeke mée in vaine because I being farre from you not onelye in bodye but also in power will looke for your destruction from heauen R. For there are greate calamities hanging ouer your heades yée shall perish boath in body and in soule Then in desire of the Messias yée shall lift vp your handes vnto heauen then you shall crye vnto God and hée shall not heare you C. For here the sorrowfull sig◠of the wicked are noated when as they béeing constrayned by necessitye flée vnto God But then also séeking they doe not séeke for their vnbeléefe and hardenesse of heart doth driue them from God They would desire God to bée theyr deliuerer but by theyr impenitencie and hardenesse of hearte they kéepe backe theyr deliueraunce Example hereof wée haue in Esau Gen. 27. ◠who for the losse of his birthright was not onelye sorrowfull but also outragious angerye but in the meane time hée was so farre from the right waye of séeking benediction that the same offended him and vexed hym much more Thus God is woont to take vengeaunce one the reprobate fer their contempt of hys grace that eyther they being afflicted with sharpe punishments or helde with the féeling of theyr miserye or being driuen into some straightes complaine crye and howle but without profite because they being alwayes lyke vnto themselues retayne theyr former wickednesse and therefore doe not truelye séeke God Therefore the wicked shall at the length know Christ Vengeance for the contempt of Christ and wishe for saluation of him but in vaine euen then when deserued vengeaunce lighteth vppon him This vengeaunce the Iewes felt often but especially when they were destroyed by Titus then they woulde haue séene but one daye of the Sonne of man and woulde willinglye haue imbraced his worde but all to late C. Hereby wée learne that Christ must be receyued in time when hée standeth before vs as present lest wée loase the occasion to enioye him because the gate being once shut Mat. 25.10 wée shall séeke to enter in vaine And the Prophet sayth seeke the Lorde while hee maye be founde Esay 55.6 call vppon him while hee is nigh Therefore wée must runne to GOD wyth spéede while it is his good pleasure Esay 49.8 as sayth the same Prophet because wée knowe not how long the Lorde wyll suffer our sluggishnesse 35. Then sayde the Iewes among them selues whither will he goe that wee shall not fynde him will he goe vnto the dispersed among the Gretians and teache the Gentilles Bv. The grosse Iewes not vnderstanding those greeuouse threatninges of the Lorde construe his wordes I cannot tell howe C. For this the Euaungeliste addeth to shewe howe great the dulnesse of the people was Euenso the wicked are not only deafe to heare the worde of God but also make a ieste and scorne of horrible thretninges euen as yf they heard a tale or some vayne thing Christ had very expresly spoken of the Father by name but they staye them selues and haue only respect to the earth neyther doe they thinke that he spake of any thing else than of his going into a straunge countrie Will he go vnto the dispersed among the Greekes R. By the dispersed here among the Grecians maye bée meant the Israelites C. that we maye vnderstande that Christ came not to the vncircumcised but to the Iewes whiche were dispersed through diuers partes of the worlde For this worde dispersed will not aptly agrée and appertayne to those that were borne and doe inhabite their natiue countrie but it doth very well appertayne to the Iewes whiche are ronagates and banished men So Peter writeth his firste Epistle to those that were despersed throughout Pontus Galacia Cappadocia Asia and Bithinia And Iames saluteth the twelue tribes which were dispersed The which manner of speach was taken out of Moyses and the prophetes Therefore the sence and meaning of these wordes is this R. Will he goe to those other Iewes which dwell not in this Region but in Gréece Will he goe ouer the Sea to the Iewes whiche dwell we wote not where It maye be that they went aboute to vexe our sauiour Christ with this mock If this be messias will he establishe the seate of his kingdome in Gréece when as the Lord hath assigned the Lande of Canaan for the same But howesoeuer they meane we sée that they are nothing mooued with the seuere threatning of Christe Moreouer concerning these dispersed Iewes the Euaungelist hath spoken in hys twelueth Chapter the twentie verse The exposition of the thirtie sixe verse following is included in this thirtie fiue verse 37. In the laste daye that greate daye of the feaste Iesus stode and cryed saying If any man thirste let him come vnto mee and drinke B. This last daye was the eyght daye of the feaste of Tabernacles which was the Principall daye on the which it is lykely that the greater nomber of people did assemble them selues together and came into the temple where Iesus taught C. Let vs noate that Christe was not so terrefyed by any of the conspiracies of the Iewes that he forsooke his office but as his perilles increased so did his fortitude and courage encrease that he might still more bouldly go forwarde This thing boath the circumstaunce of the tyme and the assemblie of people and the bouldnesse in crying doe testifie For it is lykelye that then the seruantes and souldiers which were sent forth to take him were ready to laye handes on hym Bv. Therefore in the greatest assemblies and in the moste daungerouse perilles Iesus commeth fourth in the middest and with a constant mynde geueth Testimony to the trueth teaching by his example what is the office of the seruauntes of Christe and of the ministers of Churches C. Furthermore we must noate that he withstoode their violent rage which were of greate force by the mightie power and defence of God only Bv. He stoode constantly to defende a seriouse and moste graue matter appertayning
other but also goe about to destroye the good séede that was conceyued in the heartes of the good M. Here we sée howe the confession of the trueth is strayte waye subiect to the confession of such as erre The sincerer sort sayd This is Christ these by and by gainsaye them not simplye saying Hee is not Christ but going subtillye about to proue that hée is not Christ neyther can bée This confession therefore of Christian Fayth was no sooner vttered but it was withstoode and gainesayde This lot belongeth to the Doctrine of the trueth for euer against the which it is necessarye that wée confirme and fortifye our consciences C. But least these wicked men might seeme rashlye to reiect Christ they arme them selues with testimonye of Scripture which although they wrest amis against Christ yet notwithstanding it hath some shewe of trueth In this onelye they are deceyued that they make Christ to bée of Galilee But wherevppon commeth this ignoraunce but of contempt For if it had not béene greuous to them to enquyre Christ had appeared vnto them gloryous vnder boath titles being borne in Bethleem and the sonne of Dauid But such is our nature In trifeling matters wee are ashamed to bée ignoraunt but as for Heauenlye matters wee make no account of them B. This scruple also offended Nathanaell but because hée sought the trueth hée went neuerthelesse to the Lord without the sight of any signe to heare what hee taught or promised But these men had séene so many signes and had heard so many Sermons plainly Preached by which if they had béene of God without all doubte they woulde haue beene so addicted to him that they woulde neuer haue thought of the place of his byrth or or haue asked the Lorde concerning the same But they dyd onely aske to withstande the trueth and not to learne Therefore by the iust Iudgement of God they knewe not where the Lorde was borne which was to them an occasion of offence Beholde howe men of the Scriptures them selues which leade vs by the hand to Christ make a let and staye that they come not vnto him M. It is no newe thing therefore that the Aduersaries of the truth at this day doe falselye bring the testimonies of the Scriptures against the Doctrine of the Gospell This is the olde subtiltye of Sathan to bring that to a contrarye sence Knowledg of scripture not sufficient without application which was geuen of God to testifye of the trueth But it is not inough to vnderstand the places of Scripture in them selues except also wee knowe very well wherevnto they are applied 42. Sayth not the Scripture that Christ shal come of the seede of Dauid and out of the Towne of Bethlehem where Dauid was 43. So was there discencion among the people because of him 44. And some of them woulde haue taken him but no man laid handes on him C. By this example wée are taught that it ought not to séeme wonderfull vnto vs at this day if so be men be deuided among themselues by contencions Wée sée that there rose a Scisme by the words of Christ and that not among the Gentiles which were alienate from the fayth but in the middest of the Churche of God and in the beginning of the Church Shall therefore the doctrine of Christ be blamed as the aucthor of troubles Bv. Shall it therefore follow that Christ is the aucthour of dissention and sedition They rather are to he counted the aucthours of strifes who being Rebelles to God and disobedient to the truth doe procéede to defende their lyes imaginations and errors against the manifest and knowne truth C. Yea howsoeuer the whole worlde be troubled so precious is the truth of God Cōtentiōs amonge Gods people that it is to be wished that at the least it may be receiued of a fewe Theris no cause therefore why our consciences shoulde be troubled when wée sée that they which woulde be counted the people of God doe diuerslye contende among themselues Wée knowe what Christ himselfe hath foreshewed Mat. 10.35 namelye that he came to bring into the world fyer sworde diuision and seperation C. Howbeit wée must noate that discentions haue not properlye their beginning of the Gospell for there can be no firme agréement but in the certaine truth Whereas therefore they haue peace among themselues which are ignoraunte of God that commeth rather of dulnesse and scencelesnesse in vnderstanding then by true consent To be shorte what contencions soeuer doe arise when the Gospell is preached the first cause and originall of them is in men but then as awaked out of a dreame they begin to mooue stir R. For Christe which is the Prince of peace Esay 9.5 cannot be the aucthor of discention But men being impacient at the preaching thereof are troubled by theyr owne infidelitye A. Wherefore the whole blame of discention is to be layde neyther vpon Christ nor vpon his doctrine but vpon the depraued and corrupt nature of man 44. And some of them woulde haue taken him but no man laid handes on him C. By these wordes the Euaungelist declareth that Christ was not onelye contemned of them but also cruellye assalted as supersticion is alway cruell Also wée sée that the will and deuises of wicked men is brought to naught except the will and consent of the Lorde be ioyned therewith For wée must ascribe it to the prouidence of God that theyr practises are made voyde For because Christes houre was not yet come as it is sayd before by the power and might of his heauenly Father hée ouercame all perilles A. Reade the thirtie verse of this Chapter going before 45. Then came the seruauntes to the highe Priestes and Pharisies and they sayde vnto them why haue ye not brought him Bv. Nowe Iohn retourning to that which he began a little before to speake concerning the seruauntes of the highe Priestes addeth what was done to the Souldiours whome they had sent foorth to take Iesus M. No doubt there was a counsayle called and gathered togither and thys retourne of the Souldiours was gréedelye looked for For lyke rauening Wolues they gaped for the Lordes death PAR. hoping to satisfie their rauenous desyre and cruell hatred with the innocent bloude of Christ but the Souldiours bring not Christ And they sayde vnto them M. They doe not tarrye to heare what the Souldiours woulde saye but because they see them to retourne emptie handed and with lost laboure they are not able to abide and refraine anye longer but burst foorth and being disapoynted of their hope they reason the matter with them why they brought not hym bounde whome they commaunded to be brought saying Why haue ye not brought him M. By these words they declare that they looked for nothing lesse then their voide retourne and therefore doe meruaile how it commeth to passe that they bring him not C. Here wee maye behoulde how blinde the arrogancie of the wicked is They haue in
C. Nowe followeth the ende and issue of all this platforme If anye man consider with himselfe what the kingdome of the Priesthood was at that time how great their madnesse and also how great their preperation and on the other part how naked bare vnprouided and destitude of all mans help Christ was there is nothing to be seene but destruction M. The Pharises and hye Prists conspired tegether consulted gaue commaundementes sent foorth Souldiers and yet for all that did not onely bringe nothinge to passe but also retourned home more troubled then before C. Therfore in that so stronge a conspiracy of it selfe came to nothinge and all they as waues of the Sea brake them selues with their owne violence and force who seeth not that they were scattered by the mighty hand of God Bv. For there is no counsaile against the Lorde Pro. 2◠M. And this is a lyuely Image of those counsailes and assembles which are not gathered together in the Lorde Esa 4◠A. For onely the counsell of the Lorde shall stande and his wyl shal be doone C. For the Lorde is neuer changed but is alway lyke hymselfe So that so often as he wyl he shall frustrate the deuises of his enemies who although they haue all thinges at hand are redy to bring their purpose to passe yet notwithstandinge shall departe with losse of their labour And we haue often times sene that whatsoeuer the enimies haue practized to destroye the Gospell hath bene by the wonderful grace of God by and by made frustrate and voyde M. And the knowledg of Christ more famouse and manifest to all men ⧠The eyght Chapter 1. JESVS went vnto mount Oliuet R THIS HISTOry concerning the adulterous woman contained betwen this and the twelue verse C. was not knowne to the Gréeks whervppon many thinke that it was borrowed from some other place and here inserted But because it hath bene alwayes receaued of the Lattine Churches and is found in the most auncient bookes of the Greeks and containeth nothing vnworthy of the Apostolicall spirite B. the same also maye be reade with great fruite R. Eusebius in his Ecclesiasticall Historye in the laste chapter of his thirde booke saith that the same is wrighten after the Hebrues But whatsoeuer he was that wright this story it was worthye to be kept from perishinge For it teacheth very notably that al men how righteous so euer they seeme to be in outward shewe are equalye and as much before the Iudgment of God vngodly and subiect to sinne as the manifest wicked Vnto mount Oliuet B. The Lorde being in Ierusalem often times went aside into this mountayne to praye and that moste commonly in the night for in the daye tyme he taught in the temple preaching vnto the people the grace of his heauenly Father Luk. 21.37 For there was no other thinge that became him better or was more profitable for men seeing the knowledge of the father and of him is euerlasting life Iohn 17.3 Concerning prayer and his going aside to praye reade the sixst verse of the sixst chapter of Mathewe 2. And early in the Morning he came againe into the temple and all the people came to hym and he sate downe and taught them And early in the morning M. The Euaungelist here commendeth vnto vs boath the diligence of the Lorde and of the people He sayth not simply he came agayne into the Temple but he sayth Early in the morning hee came againe into the Temple And hée noateth the dilligence of the people when he sayth And all the people came to him The Euaungelist Luke more plainly sayeth And all the people came to him into the Temple Luk. 21.38 to heare him Bv. Therfore let slouthful and ydell men be ashamed of their negligence to whome it is swéete and plesaunt to sléepe in the manifest daylight and doe seldome or neuer enter into the Church or Congregation of the Godly Let boath the teacher and the Disciple learne that the morning tyde is the moste apte and conuenient tyme to atchiue great matters and to laboure in deuine and holy thinges M. The Popishe Canons and monkes doe rushe early into their Temples but not with that minde to that end that Christ did Christ went to sée those Shéepe which he had begon to féede early in the morning but what these men séeke in theyr Temples the whole world knoweth And he sate downe and taught them Bv. He sheweth that the Churche hath not a more excelent Treasure than the doctrine of Godlynesse and that there is no Ministery or seruice in the Churche more acceptable than teaching Teaching most acceptable seruic to God In that Christe taught sytting the maiestie of his doctrine is expressed Howbeit wée reade not that he alwayes taught sitting as wée sawe in the seauenth Chapter going before the seauen and thirtie verse A. But it maketh no matter whether hée that teacheth sitte or stande so that hée bouldely preache vnto the people of God wholesome doctrine 3. And the Scribes and Pharisees brought vnto him a woman taken in adulterye and when they had set hir in the midest C. The Euaungelist meaneth that this matter was deuised among the Scribes and Pharises of set purpose to intrap and snare our sauiour Christ B They saw that the Lorde was wonderful pittifull gentle toward sinners and therefore they hoped that he woulde set this adulterouse woman at lybertye contrary to the Law of Moyses and so to geue vnto them occasion to be reuenged on hym as a breaker of Gods lawe C. Hée meaneth the Pharisées because they were principall in the order of the Scribes M But what was the cause why they brought the Adulterouse Woman aloane and not the Adulteror Leni 20.10 Deut. 22.22 séeing the Lawe was made as well for adulterouse men as for adulterous women that boath might be put to death It is not sertaine whether they tooke the man with the woman or no and if they did take them boath together why did they not aswel bring him as her but onely because they brought the woman aloane to the Lord for some euell purpose But if we behoulde the corruption of this present age we shall finde it moste euident that at this day whoremongars and adulterouse men escape frée for the moste parte and the women only are punished specially if the men be of anye countenaunce substaunce or greate parentage So that the weaker vessell is ponished and the strongar goeth frée Adultery ponished with death in the oulde Lawe This inequalitie the Lawe of God doeth not approue which appoynteth as well the man as the woman taken in adultery to be punished by death 4. They sayde vnto him Mayster this woman was taken in adultery euen as the deede was doing B. They salute hym by the name of mayster but with the same affection mind that they had Mat. 22.16 when they demaunded of him the question concerning tribute
that is to saye they call him Mayster whose Disciples they woulde not be This is the manner of ypocrits to carry a shewe of that whiche is not in them A. But not euery one that sayth Lorde Lord shall enter into the Kingdome of heauen Mat. 7.21 but he whiche doeth the will of my Father whiche is in heauen 5 Moyses in the Law commanded vs that suche shoulde be stoned But what sayest thou M. The Phariseis knewe the Law and also how to cite the same in another bodies cause and when they saw it serue for their purpose They knewe also what ponishement the Lawe layed vpon Sinners when other mens synnes came into Iudgement but when they them selues offended againste the Lawe then ther was not so much as mention made of the same But the Lawe doeth not only commaunde this that the haynouse offender should be ponished neither was the Lawe only made to this ende that we might knowe when other men sinne and when they are to be condemned but it doth also commaund that no man oppresse the Innocent and as Nicodemus sayde that no man be Iudged before his cause be hearde and furthermore it was geuen to this end that euery man might behoulde in the same as in a glasse the deformitie of synnes and the corruption of mans nature But ypocrites which desier only to Iudge othermen are blynde in theyr owne synnes but more quicke of sight than Linceus in behoulding other mens faltes Linceus a man who coulde see shippes on the Sea 130. miles from him could nomber thē also could see through a stoane wall as sōe write C. Furthermore their dishonesty was so greate in seking occasion to cauill the whiche also they bewraye with their owne mouth For they saye that they haue a manyfeste commaundement in the Lawe Wherevppon it muste needes followe that they deale maliciously in séeking and demaunding of the same as of a doubtfull matter But their purpose was to constraine Christe to forsake his office of preaching that he might seeme to be a man wauering and inconstant R. They cyte the Law out of the twenty chapter of Leuitticus where it is sayde And the man that commiteth adultery with another mans wife because he hath committed adultery with his neighbours wife Leui. 20 i0 the adulterer and the adulteresse shall boath die the death But the Lawe doeth not therefore punishe the synnes and offences of men as though the punishement of the sworde were a satisfaction for sinne Ponishmēt of the Lawe doth not satisfie for sinne for the death of Christe onely hath made satisfaction for sinne but offendours ar punished by the sword for examples sake that the people might feare to offende and leste in tyme sinne and wickednesse might be counted for vertue and righteousnesse For the sin that is left vnpunished is not knowen to be sinne If any man obiecte the déede of Phinees the which is commended to come as it were from a deuyne zeale Sin vnpunished is not known for sinne and is sayd to tourne away the wrath of God from the Children of Israel I aunswere that the dede of Phinees was not a satisfactorious punishment of sinne Num. 25. for no punishment sauing the onely ponishment of Christe Iesus hath satisfied for sinnes but by this cruell stabbing as it maye séeme of Phinees the rest of the Israelites were made afearde to committe Whordome with the Daughters of Moab and Idolatry with Baal peor that knowing their Impiety they might repent by which repentaunce the wrath of the Lorde is pacefied Wherefore Phinehes is sayde by hys facte to haue appeased the Lordes wrath not that any death is so cruel which may satisfie for sinne but because hereby the people was brought into the right waye and to repentaunce Magistrats appese the wrath of God by ponishing sin by whiche the Lord is pleased yf so be it procéede from fayth So euery faithfull Magistrate by punishing with the sworde horryble offences and by their punishmentes drawing the wicked people to repentanc is sayde to appease the wrath of the Lorde and to take awaye sinne 6. This they sayde to tempte hym that they might accuse him But Iesus stouped downe and with his finger hee wrote on the ground This they sayde to tempte M. The Euaungeliste nowe expresseth with what minde the Scribes and Phariseis brought the adulterouse woman vnto Christe namely not to admonishe him or to make him circomspecte but to tempte to accuse and to destroye hym All temtation or tryal is not euell For God tempteth his seruantes one fréend is tempted of another the childe is tryed by the Father Temtatiō generaly is not euell the Wyfe by her Husbande the Seruaunt by his Master not that they might be hurt by triall but rather that they might thereby be profited The Deuill also tempteth Mat 4.3 i Thes 35. wherevpon also he is called a temptor in the Scripture M. Also enemies vse to tempt not to profite thereby but to hurte and to destroye This kynde of temtation is wicked and playne Deuelishe Therefore the lord hath exhorted vs to beware of those which tempt with an euell minde when as he willeth vs not only to be Innocent as doues but also wise as serpentes Mat. 20 i6 R. Therefore because Christe preached him selfe to be gentle and lowly in hart Mat xi 26. Mat. 9.5 Lu. 7.48.50 and because also they had hearde him say so often tymes Go thy waye thy faith hath saued thee on the one side they sett before him this sinfull woman on the other syde the Lawe C. to the ende they might catche Christe in a trippe by the prouidence of the Lawe For it was not méete to absolute any whome the Lawe condemned If he shoulde subscribe to the Lawe he might seeme after a sort to bée contrary to him selfe R. And so they had taken occasion to discredyt him with the people and to conuince him of a lye as one which preached many thinges concerning remission of sinnes whiche notwithstanding hée did not performe But Iesus stouped downe PAR. Iesus who by his deuine wisedome knewe the secrete thoughtes of the harte so deluded the mallice and subteltie of his aduersaries that he deliuered the synfull woman oute of the hands of those that went about to stoane her and yet notwithstanding did not discharge her of punishment lest he might séeme to offende against Moyses and the pollityke Lawes and againe that hée might not condemne the cause of his comming into this worlde which was to saue sinners M. What it was that Christe wroate because the euaungelist himselfe doth not shewe as we cannot define so we maye not to curiously searche after the same Bv. It séemeth to some that hée wroate these wordes vppon the ground Ye are earth and ye Iudge of the earth M. Othersome thinke that hee wroate the very same whiche he aunswered afterwerde in wordes Many thinke that he wroate some more
secrete matter as many of their haynouse sinns which tempted him Bv. Some thinke that the Lord vsed here only the Iesture of his bodye which boath he and manye other wise men often tyme vsed C. And some running to allegories think that by this meanes the difference betweene the Lawe and the Gospell was noated because Christe woulde not write in tables of stoane but in man which is dust and earth But to omitte all these we must rather saye that Christe vsed this Iesture to shewe that he so litle regarded theyr wordes that he would scant vouchsafe to geue eare vnto them Euen as If one when another is telling a tale shoulde with his finger drawe lines vpon a wall or shoulde tourne his backe or by some suche like sygne shoulde declare that he geueth little heede to that which is spoken Euenso at this day when sathan by many waies goeth about to draw vs from the right order of teaching we ought in contempt to omitte many thinges which he obiecteth vnto vs. The Papistes doe séeke to weary vs so much as they maye with many vaine Cauills in discussing of the whiche if so be Godlye teachers shoulde busily occupie them selues they shoulde begine to weaue Penelopes webbe Penelope a woman who to delay her louers desiered his liberti til she had wouen a web which being grated her shee did euer onweaâ—e that in the nighte whiche shee had wouen in the daye Suche delayes therefore whiche doe nothing hinder the race of the Gospell are wisely neglected 7. So when they continued asking hym he lifte vppe hym selfe and sayde vnto them lette him that is amonge you withoute sinne caste the first stoane at her So when they continued Therefore they did not vrge him once only but diuerse tymes and required an aunswere to the propounded question They gathered that the Lorde did feare the snare which was layed to catche and that he coulde not make an aunswere withoutâ— perill Herevppon they doe more vehemently and Instantly vrge hym to aunswere For they thinke it impossible that he shoulde escape If hée aunswered but a litle Bv. When they thus abused the Lordes gentlenesse and as conquerers triumphed ouer hym and went aboute to wreste as it were an answer out of his mouth the Lorde erected and lifted vp him selfe M. O how greedy think you they were nowe to receaue the wordes from his mouth when they sawe that he lifted vp him selfe and began to open his mouthe to geue them an answer Surely the Wolfe was neuer more greedye of his pray What then was his answer Let him that is among you without sinne R. A moste wise answer by whiche Christ neyther findeth falt with the sentence of the Lawe concerning Adulterie nor yet retracteth his doctrine concerning remission of sinnes M His aduersaries looked for another manner of aunswere But Christ speaketh according to the manner and custome of the Lawe For the Lorde God commaunded that the witnesses by whose testimonie Iudgement was geuen should by their owne handes stoane the malefactors and offenders Deut. i7 7 because men shoulde haue the greater conscience in geuyng testimonye For many men rashly take vpon them an oath to ouerthrowe their brother because they doe not consider that a mortal wounde is geuen vnto them by theyr tongue Howbeit in this the wordes of Christ differ from the prescripte of the Lawe because there God simply admonisheth that no man ought to be condemned by witnesse but he whome the witnesses will kill with their owne handes but here Christe requireth perfect Innocencie to be in the witnesses to the end that no man might take vpon him to conuince another of any crime but suche a one as shoulde be pure and perfect and without all faulte himselfe And that wiche he spake then to a fewe we must vnderstand as spoken to vs all namely that whosoeuer accuseth another must sette before him selfe the Lawe of Innocencie otherwise we doe not persecute the offence but are rather enemies to the personnes of men M. But this place séemeth to be suche that it taketh awaye quight from among men all vse of magistrates of Lawes and of punishmentes C. For what Iudge can there be found whose concience doth not accuse him in some matter or other Question What witnesse can there come forth but he hath one falt or another He séemeth therefore to remooue all witnesses from the Barre and all Iudges from the tribunall seate M. Moreouer yf so be he shoulde cast the first stoane at the adulterous woman whiche was without sin why than did not Christe him selfe this when as beside him there neuer liued any man in the worlde which was not a sinner Heb. 7.26 He shoulde therefore haue done that him selfe which he aunswered to others in wordes because hée was seperated from among synners and had no synne neyther was there any guile founde in hys mouth 1. Pet. 2.22 C. I aunswere This is not a precise and simple interdict and prohibition by which Christe forbiddeth synners to doe their office in correcting and punishing other mens offences Aunsvvere but he onely reprehendeth ypocrites who being to seuere and cruell Iudges of other men do quietly passouer their owne synnes No mans sinnes therefore shal be a lette vnto them but that he maye correct other mens faltes and punish them also so often as nede shal require so that he hateth as well in him selfe as in another that thing which is to be condemned Yea euery man ought to beginne here and to aske his conscience and to be a witnesse and Iudge against him selfe before hee come to other men And so it shall come to passe that wée shall warre agaynst synnes withoute hatred agaynst anye man Bv. In these wordes therefore due correction and the autority of the sworde against offenders is not taken awaye only the mallice of the Pharisées and Elders is reproued and restrayned They woulde séeme to be iust before men and the maintayners of the Lawe when as notwithstanding they were trasgressors of the same and had neyther loue nor zeale to obserue and kéepe the same Wherefore the Lorde did so frame his answere that he did boath admonish them of their synnes and also brouht the Adulterouse woman to repentaunce R. To the same effecte also we reade that he aunswered in another place to some which tould him of the Galileans whose bloud pilate mingled with their sacrifices Think ye sayth he that those Galileans which suffered those thinges were greater sinners than the other Galileans Luke i3 I tell you naye but except ye repent ye shall all in like manner perishe A. We sée therfore that this is the drift of Christe to bring men to repentaunce the which cannot be except there go before a seriouse knowledge of synne to the which he sought here to bryng his aduersaries 8. And agayne hee stouped downe and wrote one the grounde By this Iesture he declared that they had the aunswere whiche they
heauenly Father C. Hereby it appeareth howe dull of vnderstanding they are whose myndes Sathan possesseth There coulde bée nothing more euident than for them to be cited before the Tribunall seate of GOD but they are starke blynde the which happeneth dayly to other enemyes of the Gospell M. It is no maruayle therefore if so bée the Ministers of the worde are not of many men easelye vnderstoode in matters of wayght seeing we see here that the same happened to Christ him selfe C. Neuerthelesse suche blindnesse in menne oughte to make vs afearde Bv. For suche is the dull vnderstanding of all those which bring not sincere myndes to the Preaching of the Gospell 28. Then sayd Iesus vnto them when ye haue lyft vp an high the Sonne of man then shall ye knowe that I am hee and that I doe nothing of my selfe but as my Father hath taught me euenso I speake these thinges When ye haue exalted M. The Lorde knewe that whatsoeuer hée spake or wrought dyd so lytle preuayle with the vnbeléeuing Iewes that they neyther beléeued nor knewe who hée was and that they sought onely to deliuer him vp to death as though by this detestable déede they should greatly helpe their Kingdome the which should bring vnto them vndoubted destruction and that then especially it should bée manifest that they had wickedlye behaued them selues toward the Sonne of God This thing the Lorde threatning sayth Then shall ye knowe C. As if yée shoulde saye All your sences are nowe as if they were bewitched and therefore ye vnderstande none of those thinges which I speake but the tyme shall one daye come when ye shall knowe that a Prophete of GOD was among you and spake with you M. Yee bende your selues whollye to kyll mee and ye thinke that all my Doctrine and my name also maye bée suppressed if I bée slaine but the contrarye shall appeare O miserable men Yee shall exalt and Crucifye mée but ye shall bée so farre from obtayning that which ye loke for that then ye shal know that I haue not lyed vnto you but that he is the very same whome a litle before ye could not abide to knowe And in this sence the woordes of Christ seame to containe a threatening eyther of those thinges whiche happened after hée was Crucifyed as when the Sunne was darkened the Rockes rente or else of those thinges which happened after his resurrection and the sending of the holye Ghost by the Preaching of the Apostles and the wonderfull workes of God whiche then were done For then they were cōstrayned whether they would or no to acknowledge the power of God so mightely shewing it selfe euen as we reade that they sayd VVhat shall we doe to these men for a manifest signe is done by thē Acts. 4.16 and is openly known to all those that dwell in Ierusalem and wee cannot denie it But that it bee noysed noe further among the people let vs threaten and charge them that they speake henceforth to no man in this name C. Or else this commination maye be extended further that by the same they might be precisely called of Christ to the Iudgement seate of the most high Iudg. For so must the wicked contemners of Gods worde be delt withall But this is to late and vntimely a knowledge of the which Christe here maketh mencion when the wicked béeing drawen to punishment doe acknoweledg God against their willes to be their Iudge whome quietly they ought to reuerence For hée doth not promise vnto them repentaunce but pronounceth that when they are stricken with a newe and vnwonted horror sodainelye of the wrath of GOD they shall be awaked out of the slouth and securytye in the whiche they now sléepe Gen. 3.7 So Adames eyes were opened insomuch that being ashamed he sought in vaine to hyde himselfe knowing that he was in the middest of destruction Howbeit that knowledge which Adam had being of it selfe vnprofitable by the grace of God tourned to his benifite But the reprobates being ouerwhelmed with desperation haue their eyes opened onlye to this ende that they may behoulde their owne destruction And GOD bringeth them to this kinde of knowledge by diuers meanes For oftentimes they being driuen thervnto with scourges doe learne that GOD is their enimie sometime vsing no torment hée vexeth them in minde and oftentimes hée suffereth them to sléepe vntill hée take them quight and cleane out of thys worlde By these wordes Lyft vp Christ noateth his death B. For the Iewes lifted vp the Lorde when they thought that they had giuen hym the greatest fall by the most shamefull deathe of the Crosse For by that deathe they ended his seruile and paynful office that so the father might exalt his abased Sonne to his right hande C. For thereby afterwarde it came to passe that Christ ascended out of the Sepulcher into the kingdome of heauen The which also we at this daye muste hope for For whatsoeuer the wicked take in hand to oppresse Christ in his doctrine and Church shal not only appeare in despight of their téeth but also he shall tourne their wicked practises to the greter furtheraunce of his Kingdome That I am hee This is not referred to the deuine essence of Christ but onely to his office the which also doeth more euidently appeare by the order of the texte where he denyeth hym selfe to doe any thinge without the commaundement of his father For this is as muche as if hee shoulde saye that he is sent of God and that hée doth faythfully discharge his office A. I doe nothing of my selfe Reade the ninetéene verse of the fifte Chapter going before 29. And hee that sent mee is with mee the father hath not left mee aloane for I doe alwayes those things that please him C. Agayne he boasteth of GOD by whose ayde and helpe he dyd all thinges and who neuer forsooke him least he shoulde labour in vayne and without profyte as if he had sayd that the power of the Spyrite of GOD was ioyned with his office It is meete that all Godlye teachers be endued with this trust and not to doubt but that the hande of God wyll be nere vnto them so that they with a pure conscience shewe them selues to bée suche Ministers as he woulde haue them to bée For GOD hath not appointed them by his worde to beate the Ayre but by the secreate efficacye of his spyrite hée geueth successe vnto his worde and also defendeth them with his power that theyr enemies being put to the foyle they maye bée able to stande against the whole worlde And if they consider themselues and theyr goodes they must needes fall euerye houre Therefore the onelye waye to stand is if they bée perswaded that they are holden vp by the hande of God For I doe alwayes those thinges M. These woordes haue a double vnderstanding eyther to bée vnderstoode that hée sayde ▪ that therefore the Father hath not left him aloane because hée alwayes dyd those
thinges which pleased him or else that hée sayde that for so much as hée alwayes dyd those thinges whiche pleased his Father it might certaynelye bée gathered that hée was with him and that he left him not alone Bothe these constructions are true for the Father leaueth not those alone which doe alwayes those thinges which please him and hereby wée maye haue an assured iudgement that God is with vs if so bée we continuallye doe those thinges which please him C. Wherefore if we desyre to haue experience of the same presence of God wée must confourme our selues wholly vnto his wyll and gouernment For if so bée our sence and reason haue any rule at all because the blessing of GOD shal be wanting all our studies and labours shall haue euyll successe And if so be we séeme to haue good successe for a tyme yet notwithstanding the ende at the leangth shal be starke naught M. Many boast of the presence of the grace of GOD and thereby go about to iustifye all kynd of errours because the presence of the holye Ghoste is in the Churche whiche wyll not suffer the same to erre But howe much better were it hereby to proue the presence of the holye Ghoste namelye by theyr Godly and vertuous lyfe in the Churche C. Furthermore when Christ sayth that hée is not left alone he doeth after a sort complaine of the vnbeléefe of his countreye menne amongst whome hée founde almost noane which woulde bée his Disciples Notwithstanding hée sheweth that hée accounteth this one thing sufficient for him that hée hath God his reuenger So wée at this daye ought to bée of good courage and not to fainte because the faythfull are fewe in number For although the whole worlde withstande our Doctrine yet notwithstanding we are not alone Hereby also appeareth howe foolishe the boasting of the Papistes is who setting God asyde boast of their multitude Papistes boast of multitude A. As though the inuinsible and euerlasting trueth of GOD ▪ might bée oppressed by the contempt and multitude of men Therefore it is muche better to heare the voyce of Christ with his lytle slocke and to followe him than to imbrace the doctrine of Antichrist with the greatest part of the world 30. As hee spake these wordes many beleeued on him Bv. Christ hytherto taught moste plainelye both that his Doctrine was deuine sure and infallible and also that hée was the Sonne of GOD the lyght and sauiour of the worlde sent of the Father to illuminate iustifye and saue all them which beléeue in him And this playne and effectuall doctrine of the Lorde wanted not her fruite in the Churche For although the greatest parte of the people and the whole flocke of the Pharisees withstoode the Lorde yet notwithstanding many of all sortes of men beleeued on him The which verylye is the ende of all these thinges whiche hytherto haue béene disputed of namelye that wée also might beléeue in Christ Iesus the true sonne of the lyuing God the Messias the lyfe and lyght of the whole worlde C. Therefore when all hope is past there aryseth some fruite among so many lettes B. For there are Bées neuer wanting which sucke hony out of the flowers of Gods worde howesoeuer the Spiders drawe poyson out of the same M. Let vs learne therefore how that open contencion with the Aduersaryes cōcerning Religion wanteth not fruite if so bée rayling and taunting bée shunned and all thinges dyrected and disposed to the setting foorth of the trueth and to this example of Christ For although the mindes of the obstinate aduersaries receyue no profit who séeke not to know what is true and what false but onelye hunt after theyr owne priuate honour and gayne yet notwithstanding great profite may redoune to those which are sincere and indyfferent hearers of the controuersye Wee haue had experience of these thinges in our tyme in many places Wherevppon our Aduersaryes when suche disputacions should bée concerning Religion cause them to bée holden in secréete without any publyke auditory taking diligent heede least any of the common sorte of people shoulde heare any thing of the same As therefore they are not to bée commended or allowed which with impudent reproches and rayling more lyker players than Diuines doe not beutifye the cause of Christ but defourme it doe not manifest it but obscure it doe not commende it but make the same more odious euen so theyr mallice is to bee detested whiche eyther altogeather denye serious sober Godlye and moderate inquisition and discussing publikelye to bée had concerning the controuersies of our Religion or else do so limmite and bounde them that they serue nothing to the knowledge of the trueth leaste by any meanes the myserable Church might bée holpen C. Moreouer the Euangelist here improperlye speaketh of Fayth which was onelye a certayne preparacion to Fayth for hée commendeth them no farther than that they were proane and ready to receyue the Doctrine of Christ to whiche also appertayneth the next admonicion 31. Then sayde Iesus to the Iewes which beleeued on him Yf ye continewe in my woorde then are yee my verye Disciples Then saide Jesus Bv. Our Lorde and sauiour leauing the wicked Raylers and gently turning to those that beléeued taught them verye notablye what was néedefull and what they should doe M. This example speciallye pertayneth to the ministers of the worde that they also might séeke with all theyr power diligently to teach and to confyrme in the Faythe of the Gospell of Christ those whome they knowe to bée newly come to the doctrine of the Gospell In this businesse the Apostle dilligently applyed hym selfe as a thing most necessarye to be done calling it wateringe taking a similitude of young plantes which are often tims sette in the ground in vayne yf so be the dilligence of wateryng be not adioyned therevnto If ye continue in my worde B. It is likely that there were Ipocrites as most commonly it is séene among those whom the Lorde Iudged to he beléeuers Therefore to noate these and to confirme those which had truelye beléeued the Lord sayde If ye continue in my worde then are ye my very Disciples As if he should saye ye haue nowe hearde the worde and beleued if therefore ye perceuere in the fayth of this word and suffer not your selues to bee remoued from the faith eyther by the power of this worlde or by the offence of my crosse I will acknowledge you for my true dicsiples for they are not true Disciples which one while beleeue and within a litle while after when some offence or persecution aryseth go awaye Perseueraunce C. Here therefore firste of all Christe teacheth that it is not sufficient if so bee a man begine well except he procéede and perseuere vnto the ende And for this cause he exhorteth those which haue tasted of his doctrine to the perseueraunce of fayth when he pronounseth those to be his very Disciples whiche take déepe roote in
to abide in his worde Bv. This parte Faith quicneth mans soule If a man comprehendeth all mortall men and excludeth none of what age sexe or condicion soeuer he be of Hee shall not see death C. Because so soone as Faith hath quickened the soule of man death can wounde and kyll no more B. And the Faithfull by the vndoubted hope of the blessed Resurrection when they dye are rather sayde to sléepe than to dye in the meane time being in soule in euerlasting lyfe and blisse with the Lorde For what else is the meaning of this which Christ sayth Hee shall neuer see death but because he sawe another death from the which he came to deliuer vs that is to saye the seconde death Death euerlasting euerlasting daath death of hell fyre the death of dampnation with the Deuell and his aungelles that is death in déede M. Therefore neuer to sée death is nothing else but to haue euerlasting lyfe So that we may noate and learne here that Faith is the way to Immortallity Bv. And that Christians doe truely lyue and neuer dye although in this worlde they be more lyke to dead men than to liuing men and to dye in body like other men A. For the saying of Christ here is moste true to the whiche also agréeeth this place Euery one which liueth and beleeueth in me shall neuer die Ioh. 11.26 52. Then sayde the Iewes vnto him now knowe we that thou haste the Deuell Abraham is deade and the Prophetes and thou sayest if a man keepe my sayinges hee shall neuer taste of death M. Leauing that whiche the Lorde had obiected for the defence of his doctryne the Iewes agayne according to their maner craftely wrest those things which they thought might serue theire tourne to cauell C For the reprobate abyde still in their senclesnesse and are no more touched or mooued with promises than with threatnings insomuch that they can neyther be allured nor drawen vnto Christ They doe falsely interprete the wordes of Christ when they transferre his spirituall doctrine to the body M. Christe spake of that very and euerlasting death of Hell fyer of the death of body and soule together C. For this death none of the Faithfull shall sée because they beeing borne of incorruptible séede in dying to liue because they béeing ioyned to Christe their head cannot be extinguished by death because death to them is a passage into the heauenly kingdome and because the spirite dwelling in them as lyfe for righteousnesse sake But these men béeing carnall vnderstand no deliueraunce from death but that which openly appeareth in the body and do cauill at the wordes of Christ as if he had spoken only of the death of the body C. And this falt is to common and generall in the worlde many making no account almost of the grace of Christ because they onely carnally iudge of the same Therefore lest we doe the lyke we must awaken oure mindes that they maye féele the spirituall lyfe in the midest of death A. The which shall come to passe yf fo bee by true fayth wée kéepe the word of the Lord Iesu 53. Art thou greater then oure Father Abraham whiche is dead And the Prophetes are dead whom makest thou thy selfe M. Here it appeareth how these maliciouse men went about to make Christ to be hated and enuied of the people by making mencion againe of Abraham and the Prophetes as though Christ had spoken somewhat that had béene repugnaunt to Abraham and the Prophetes This therefore was another falte in them that they went about by the shyning brightnesse of Abraham and of the Saintes to obscure the glory of Christe But as the brightnesse of the sunne doth obscure and darken al the starres euenso Christ with his excéeding shyne and glory doth make all the glory of Saintes to vanishe awaye therefore they deale vniustely and preposterously in comparing the seruauntes with the Lorde and they are iniuriouse also to Abraham and the Prophetes in abusing their name against Christ M. Abraham verely was great before God and so were the Prophets but yet for al this why might not he come after them which was much more greater then they C. But this wickednesse hath béene almost in all ages and is also to be founde at this daye that the wicked renting and deuiding the workes of GOD doe make him as were contrarye to himselfe God manifested and declared his name by the Apostles and Martires the Papists make Idoles to themselues of the Apostles and Martires which they set in Godes seate Doe they not by this meanes make vnto themselues of the graces of God instrumentes to ouerthrowe the power of God For how little shall remayne for GOD and Christ if so bée the Saintes maye haue that which the Papistes so liberallye giue vnto them Wherefore wée must knowe that the whole order of Goddes kingdome is confounded Saintes at infeeiour to God except the Prophetes Apostles and Saintes bee farre inferiour vnto Christ and verely wée cannot speake more reuerentlye and honorably of the saintes than when wée make them inferiour vnto Christe B. The argument of the Iewes was that not onelye they which beléeued Abraham and the Prophets were deade but also Abraham and the Prophtes themselues and therefore that the Lorde spake without reason in preferring hymselfe before the holye Fathers and the Prophettes 54. Iesus aunswered If I honour my selfe my honour is nothing it is my Father that honoreth me which ye saye is your God C. Before hée maketh aunswere to the foresayde vnequall comparison hée sheweth that hée séeketh not his owne glorye and so hée preuenteth their cauill For Christ in that hée was a man did not gloryfye himselfe but God dyd glorifie him B. Therefore hée speaketh thys by Immitation or by concession as hée spake many thinges before C. And hée sheweth that hée desireth no glorye but that which the Father giueth into hym M. Here a common place maye bee handeled concerning the vanitie of glory which carnall men séeke in this worlde This glorye the Lorde sayth is nothing though hee shoulde séeke the same If so be the glorye of Christ were nothing if he had glorified himselfe I pray you what mortall man will you shewe me which may attaine the true and perfyte glorye in glorifying himselfe Therefore that is true glorye which is giuen to God Jt is my father which honoureth mee Bv. That is to saye my Father testifyeth mée to be suche a one as I affirme my selfe to bée And hée testifyeth the same by Oracles by signes by myracles and by many argumentes Therefore I arrogate nothing vnto my selfe by ambition and in that I exalte my selfe aboue the Patriarkes and Prophetes and doe promise lyfe and immortalitye I doe so exalte my selfe and promise as the sonne of GOD. By these wordes wée are taught that when God glorifyeth hys Sonne hée will not suffer that the world shall contemne him and escape vnpunished But the faythfull may
first is whether there Sonne were blinde secondlye whether hée were borne blinde and thirdlye howe he receiued his sight C. They doe subtillye include more in this their question that they might take awaye all occasion of aunswere according to the wonted manner of all such as are oppressours of the trueth 20. His Father and Mother aunswered them and sayde We know that this is our sonne and that hee was 21. borne blinde But by what meanes hee nowe seeth we cannot tell or who hath opened his eyes cannot we tell he is olde inough aske him let him answere for him selfe C. The Parentes of the blinde man aunswere onelye to the one halfe of the captious question whiche the Pharisées propounded vnto them They affirme him to bée their sonne and to bée borne blinde also wherevppon it followeth that hée dyd not naturallye sée but by miracle but the thirde thing whiche was howe he receiued his sight they cleane omit because that was obious vnto the eares of the Phariseis Bv. referring that vnto their Sonne saying Hee is olde inough aske him But by this theyr vngodly silence they bewraye their ingratitude For verylye they receiuing so notable a benefite shoulde haue béene whollye moued to set forth his name But being made afearde they bury so muche as iâ— them lyeth the grace of God sauing that they appoint their Sonne to testifye the same for them which should both with lesse enuye and also with greater Faith declare the whole matter as it was done But yet for all this the holye Ghost by the mouth of the Euangelist condemneth their softnesse in that they dyd not that which became them Howe much lesse excuse then shall they haue whiche by trayterous denial do quite and cleane ouerthrowe Christ with his Doctrine with his miracles with his power and with his grace 22. Suche wordes spake his Father and Mother because they feared the Iewes For the Iewes had decreed already that if any man did confesse that he vvas Christ he should be excommunicate out of the Sinagogue Bv. In these wordes Saint Iohn rendereth a reason why the Parentes dyd not aunswere to the third question of the Phariseis not because they knewe not the aucthour and manner of the benefite bestowed on theyr Sonne vut rather because they being afearde durste not confesse before the Phariseis the vndoubted trueth M. Therefore they knewe more than they confessed That whiche they them selues had done they fréelye and without perrill confesse for they had begotten and brought forth a blinde man but that which Christ had done they dare not confesse Therefore this is a frée confession of the blindnesse whiche is in men before the cruell Phariseis but of the illuminacion which Christ worketh not so Both are true but both haue not their true confession in this worlde Thou mayest confesse without daunger the euill that commeth of men as that thou wast borne in sinne but the grace goodnesse that commeth by Christ whereby this euill is taken awaye the Pharisaicall tiranny wyll not suffer thée fréelye to confesse For the Iewes had decreed alreadye Excommunâ—cation is auncient B. Hereby it maye easilye bée gathered that it beganne now to bée reported that Iesus was Christ C. Furthermore this place teacheth vs that the custome and manner of excommunication hath béene euer of olde time For excommunication was not then first of all inuented but nowe that excommunication which was vsed long before against Apostataas and contemners of the lawe for a punishment was vsed and conuerted against the Disciples of Christ It hath not therefore béene the corruption of one time or age that the sacred institucions of GOD haue béene corrupted by men The whiche also hath béene among Christians For it can scarsly be expressed what barbarous tyrannye the false Bishoppes haue exercised in subduing the people insomuche that one durste scarse to mutter against them and wée sée also at this daye what crueltye commeth by this thunderbolt of excommunication against all the worshippers of God But wée bouldlye contemne excommunication when it is vsed at the wyll and pleasure of men contrarye to the institucion of the same R. For as there is a double communion so there is a double excommunication the one is internall the other is externall The internall communion consisteth of one holy Ghost of one faith of one Christ and of one Lorde which is Father of all The internall excommunication is that when man through infydelitye agréeth not with the Godly in one spirite in one fayth and in one Christ howe Godlye outwardlye soeuer hee séeme to bée The externall communion is the communion of the word and Sacraments The externall excommunication is the depriuation of those thinges Nowe the wicked man which sayeth in his heart there is no God is alway excommunicated howbeit he is not subiecte to mans iudgement if so bée he bée not an offence vnto the Churche by the fruites of impietye Mat. 18.17 1. Cor. 5.11 For if so bee he doe offend the Church of the Lord with the filthynesse of his facts he ought to be cast out But if any man be cast out of the Church for the word of God or for the confession of Christ by excommunication it is a blessing and not a curse Deu. 23.5 for Baalam also cursed the people of God but the Lord turned the same into blessing A. Moreouer though the right of excommunication was so notably corrupted in the olde Church yet notwithstanding Christ by his comming woulde not haue the same to bée cleane taken away but restored the same to his puritye that it might remaine with vs styll Euenso at this daye though in the Papacye this holy discipline of the Church bée profaned and abused yet notwithstanding we ought rather dilligently to restore the same to the former integritye than quite and cleane to abolishe it There was neuer any thing so well begunne in the worlde but that by the wickednesse of men the same hath béene corrupted Sathan should haue to much libertye graunted him Good things corrupted ought not to be cleane taken awaye if so bée euerye thing might be frustrate and cleane taken awaye which is corrupted For then shoulde we haue no Baptisme no Supper of the Lorde neyther any Religion no part of the which he hath left frée from corruption I. In this place also we maye noate howe yll the worlde can suffer and abide true righteousnesse What greater innocencye at any tyme what greater modesty what greater homage and seruice towardes al men at all times coulde be seene than was in Christ And yet notwithstanding the Potentates and Rulars of the worlde coulde with suche hatered persecute him that they iudged all those vnworthye of theyr companye whiche testifyed any goodnesse to come from him though neuer so truelye and all vnder the pretence of righteousnesse and of the loue of God Wherefore then shoulde we bée troubled when the worlde hateth vs and casteth vs out of his
appeareth in the brightnesse of his Gospell are blind not only because their foolishnesse is vncouered which before laye hid vnder the darckenes of Infidelity but also because they béeing plunged by the Iuste vengeaunce of God in déeper darckenesse doe loose that litle light which was left vnto them Wée are all borne blynde but yet for al that in the darckenesse of corrupt defiled nature there appeareth still sertain sparckes that men maye differ from brute beastes Nowe yf proude reason béeing puffed vp with truste and confydence of it selfe do refuse to submit it selfe vnto God it shall seeme to be wise without Christe but the bryghtnes of Christ at the length shall make the same foolishnesse because then the vanitie of mans minde doeth begin to appeare when heauenly wisedome doth reueale it selfe But our Sauioure Christ had a farther matter to expresse in these wordes For ypocrites be fore Christ doth shine do not so obstinately resist and withstande God but so soone as the Light doth shine more nerely they doe make open warre againste God This wickednesse and Ingratitude bringeth to passe that their blindnesse is doubled and that God which before had but taken awaye the light from their eyes doth nowe thruste them oute altogether Now let vs noate the summe of this place which is that Christ came into the worlde to illuminate the blynde to bring those quight and cleane oute of their wittes which séeme wise in their owne conceites M. It is no merueile therefor yf the Phariseis saw not that which this blind man sawe when they sayde that Christe was of God whome the blinde man and simple Idiots in the sight of the world knewe to come from God because by the iust Iudgement of God those wise men are blinded by the comming of Christe and those which sawe not of blind are made to sée C. And in the former place Christ made mencion of illumination because this is the proper cause of his comming For he came not to Iudge the worlde but rather that the worlde might be saued by him Ioh. 3.17 Also this vengeaunce or iudgement is not restrained to the person of Christ as though he did not dayly bring this to passe by the Ministers of the Gospell For the whiche cause we ought to take the more héede lest any of vs by our vayne and mad opinion bring this horrible punishement vpon vs. But experience doth teache how truly Christe hath vttered this sentence For wée doe sée that many are stricken with the spirite of giddinesse and madnesse for no other cause but only for that they cannot abyde the rysing sonne of righteousnes The wicked in the tyme of the Lawe receiued this punishment for the Prophete was sent to blynd the people Esay 6.9 that séeing they might not sée 40. And some of the Phariseis whiche vvere vvith him hearde these vvords and saide vnto him Are vvee blinde allso Bv. Thys beggar was made an example for them whiche in déede were starke blynde notwithstanding they acknowledge their blindnesse and Ignoraunce and are illuminated by the grace of Christ And the Phariseis are made an example which thought them selues Iuste and holye séemed in their owne conceite wise ynough and therfore they came not vnto Christ For the which cause they aboade in blindnesse and in the darckenesse of erroures and sinnes euen as the Euaungelist sheweth afterwarde in playne wordes C. They perceyued that they were wounded by that saying of Christe and yet notwithstanding they séeme not to bée of the worste because the open and sworne enemies of Christ did so abhorre Christ that they could not abyde to ioyne them selues vnto him But these coulde abide to heare Christe but yet withoute profite because no man can bée a néere disciple of Christ but he which forsaketh him selfe from the whiche these men were very farre M. They would not séeme to be blinde though they were starcke blynd For they would neither be reckoned among them whome béeing blind the Lord made to sée nor amongest others which saw whom the Lord made blind Wherefore because they were puft vp with Pride they thinking that they shoulde receiue greate iniury yf so bée they were reckoned among the blynd burst forth and saye Are wee blinde also C. As if they should saye Canst thou not make thy selfe famouse but by our reproche Is this to be suffered that thou shouldest get honoure to thy selfe by our contumely And whereas thou dooest promise light to the blinde get thée hence and auaunt with thy goodnes for wée wil not bée illuminated of thée vpon this condition that wée shoulde graunt vnto thee that we haue béene hitherto blind M. Doest thou thinke no better of vs than thou doest of the common vnlearned sorte of people Doest thou think vs to be blind men lyke vnto other vnskilfull persons séeing we haue the key of knowledge and are the masters and teachers of other men Thou camest to geue sight thou sayest vnto the blinde but thou art a seducer of the blinde Thou seducest the blinde vnlearned multitude but thou canst not so deceiue vs which are not blind Hereby wée maye sée that hipocrisy is alwaye proude and spightfull It is a noate of pride that they standing in their owne conceite would haue no parte of their estimation deminished and it is a token of spight that when their disease was discouered they were more offended at Christ euen as if he had more déepely wounded them Hereof commeth the contempte boath of Christe and also of his grace which he offereth In this word also there is contained we a great emphasis and force thereby declaring that although all others were blinde yet they tooke it in euell parte that they should be reckoned among the common sort This is a faulte to common in those which excell others who béeing dronken with disdayne doe almost forget them selues that they are men 41. Iesus saide vnto them if yee were blinde he should haue noe sinne but nowe yee saie we see therefore youre sinne remaineth M. The Lorde doeth so beate the Phariseis with their owne rod that he condemneth vpon them their owne mouth and proueth that to be true which he had spoken C. Howebeit these wordes haue a double meaning and vnderstanding eyther that ignoraunce did somwhat mittigate their falt except they being plainly conuinced did séeke to resist the truth or else that the disease of Ignorance was curable in them yf so be they did acknoledge him The wordes of Christ hereafter confirme the former sentence where Christ sayth Iohn i5 22 If I had not come and spoken vnto them they had had no sinne ▪ c. But because it followeth in the text But nowe they saye that they see this semeth better to agrée if we saye that he is blind who knowing his owne blindnesse seketh remedy for the disease And then this shal be the summe If ye knewe your euel it should not be altogether incurable but nowe because you thinke
And all these thinges are found by fayth in Christ If any man by reason of sinne Faith findeth Pasture doth hunger after righteousnesse If any man by reason of affliction doe hungar after consolation If anye manne by reason of death doe hunger after lyfe hée shall fynde pasture in Christ that is to saye righteousnesse consolation and life M. he shall enioye all the benifytes of the kingdome of heauen and shall be satisfyed at the full A. This is euen the verye same whiche hée expressed at a nother time saying Ioh. 6.35 Hee wich commeth vnto mee shall not hungar and hee which beleeueth in mee shall not thirst Bv. Reade also the thrée and twentie Psalme 10. A Theefe commeth not but for to steale kill and to destroye I am come that they might haue life and that they might haue it more aboundantlye By a sertaine Antithesis Christ compareth his worde and Gospell with false doctrine C. And doth as it were pull vs by the eare lest falling a sléepe the ministers of Sathan do circumuent vs before we be aware For our ouermuch securitie bringeth to passe that béeing naked on euery side we are in the daunger of false doctrines because we are not circumspect and fearfull ynough of so many false teachers It is not without cause therefore that oure sauiour Christ affirmeth that false teachers how smoothely soeuer they insinuate them selues doe alwayes bring with them dedly poyson to the ende we might bée the more carefull to driue them awaye A. The like admonition the Apostle Paule geueth vs saying Take hede that no man spoyle you through vaine Philosophy Againe he saith now I besech you brethren marke them which cause deuision and geue occasions of euell Rom. 6 i7 contrary to the Doctrine which ye haue lerned and avoyde them For they that are such serue not the Lord Iesus Christ but their owne belly and with sweete and flattering words deceiue the harts of the Innocentes Also he sayeth For such false Aposteles are deceitful workers transformed into the Aposteles of Christ And no meruaile For Sathan himselfe is transformed into an Aungell of light 2 Cor 11.13 Therefore it is no great thing though his Ministers be transformed as the Mininisters of righteousenesse whose ende shal be according to their workes Bv. These thinges are applied vnto those which séeke not after Christ and enter not in by the dore These verely robbe God and Christ of his honour For when they ought to haue geuen the worde of God and the Doctrine of the Gospell to the Church whereby they shoulde haue learned that al fulnesse is in Christ who is geuen to vs of God to bee wisedome righteousenes sanctification and redemtion they in stéede of these did set before men 1. Cor. i. 13 humaine inuentions the decréese of the Fathers and of the Church whereby they might learne that men are Iustified by works and merits that they are acceptable vnto God by monasticall vowes by the Intercession and worshipping of Saintes by the cellebration of the masse by Indulgencis and pardons which they sell for great sums of mony in the meane time defrauding and spoyling the â—oore R. They repeate the wordes of the Gospell but withal they adde their owne inuencions concerning the satisfaction of workes the merites of Saintes the paine of Purgatorye and concerning the toyes of the Masse by which they deceyue seduce and at the last slaye the consciences of men which heare them Bv. For they them selues kyll mennes soules as when they preache saluacion where no saluation is lyfe where there is nothing but death grace where there is nothing but wrath kylling the sincere confessours of the Euangelicall doctrine And aboue all thinges they take from the Shéepe theyr lawfull libertye and doe oppresse them with vniust and cruell Lawes shewing them selues in all thinges to bée Tyraunts and not Shéepheardes Against Such Sheapheardes the Lord speaking by the Prophete sayth Ezec 34.2 zach xii 5 VVoe vnto the shepheardes of Israell that feede them selues should not the Shepheards feede the flockes Ye eate the fatte and cloath ye with the woll ye kill them that are fed but ye fede not the Sheepe Now let all those which at this daye glory and boast of the title and name of Pastours try and examine their manners disposition wordes and déedes and let them Iudge hereby whether they bée Shéepheardes or théeues and Murtherers I am come that they might haue life Bv. This he addeth to the wordes going before by an Antitheses or comparison As if he shoulde saye I came that the sheepe might haue lyfe and the same aboundantly and eternally And by life he vnderstandeth al those benefits which the faith and dilligence of Shepeheards geueth vnto the Shéepe but especially euerlasting lyfe which Christe Iesus the Prince of sheapheardes only geueth Ezec 34 i6 22. I will feede my Sheepe sayeth the Lorde I will seeke that which was loste and bring againe that which was driuen away and will binde vp that which was broken and will strengthen the weake C. This Christe applyeth to him selfe and geueth vs also to vnderstande that they only are geuen ouer for a pray vnto Théeues and wolues which will not bee with in the reach and compasse of his Shéepehooke and to comfort vs the more he promiseth lyfe yea euerlasting lyfe to those which wil not fal away from him And verely the more that a man profiteth in the faith the more nere he commeth to the fulnes of life because the Spirite groweth in him which is life NotwithstaÌ„ding there are some which referre this more ample life to that which immediatly followeth this present life when death hath neyther place nor power 11. I ame the good Sheapheard A good Sheapheard geueth hys lyfe for the Sheepe Bv. Nowe the Lord goeth forwarde to explicate the rest also of the propounded parable He had sayd He which entereth in by the dore is the Sheapheard of the Sheepe and strayght after that he sayd I came that they might haue life and that they might haue it more aboundantly and nowe more plainly he expoundeth all these thinges and sayth I am the good Sheapheard which enter in by the dore â–ª and which do all thinges lawefully and not by subtiltie I teach that truthe and saluation ought to be sought there where in deede it is to be found that is to saye with me which am the true liuely and most mightie Sonne of God M For I am that good Shephearde of whom the Prophetes haue Prophesied in diuers places Esay 40.11 Eze. 34.23 Christ therefore tooke vppon him the person of a Shepheard and preacheth him selfe to be the only Sheapheard as in very déede this honoure and title belongeth vnto none but to him For so many as are faithfull pastoures of the Church because he raiseth them vp hée endueth them with necessary giftes gouerneth them with his spirite and worketh in them the which let not but that he
aloan should gouerne and be the true pastour of his Church For although he vseth their Ministery yet notwithstanding he ceasseth not to do the office and duty of a Pastoure To be short séeing the name of a Sheapheard doth belong vnto other men as well as to Christ wée maye perceiue that Christ doth communicate his honoure with his ministers insomuch that he abydeth still as well their pastoure as the Sheapheard of the flocke R. And by this name Shepherd Christ teacheth with howe greate care he féedeth his sheepe For the office of a sheapheard is very painfull and carefull as we maye read concerning Iacob who sayd I was in the daye consumed with heate Gen 31.4 and with froste in the night and my slepe departed from mine eyes Euenso Christ watched daye and night for his flocke A good sheapheard geueth his life C. Christ was so carefull for the health of his shéepe that he spared not his owne life wherevpon it followeth that they are to vnthankfull and worthy to perish an hoondered tymes and to be in all perill and daunger which refuse the custody and defence of so gentle and louing a shepheard Therefore Christ the good shepherde gaue his life for his shéepe Esay 53.6 R. For hée dyed for the faithful And he is the better sheapheard that he dyed not for vs when we were Iuste and godly for we haue all gone astray and are like to shéepe that are lost but when we were vniust and sinners For scarse for a Iust man will any man dye but paraduenture for a good man some would dye Rom. 5.7 So that God commendeth vnto his loue that when as yet wée were sinners 1. Pet. 3.28 Christ was offered to deth for vs. A. Also Christ suffered once the Iuste for the vniust Mat. 15.24 And hée him selfe testifieth that he is not sent but to the loste shéepe of the house of Israell R. But why did this good shepheard geue his life for his shéepe Surely that he might ouercome the wolfe that is to say sathan the woluish Rable also that is to say sinne affliction death and Hell For all these are vanquished and ouercome by the death of Christ and in stéede of those are sette vp righteousnesse Ioy life and heauen 12. An hierling and hee which is not the Sheapheard neyther the Sheepe are his owne seeth the woolf comming and leaueth the Sheepe and the woolfe catcheth and scattereth the Sheepe An Hyerling C. Vnderstande here those to be Hyerlinges which imbrace pure doctrine and which rather by occasiō than of true zeale preache the trueth Phili i. i5 séeking their belly and the fléece of the shéepe C. Such though they serue not Christ faithfully yet are they to be heard For as Christ would haue the Scribes and Phariseis to be hearde because they sate in Moyses Chayre euenso we muste so honoure the Gospell that we doe not disdaine the Ministers thereof though they be not so good as they ought to be Hirelings If so be the Church might be purged from hyerlings it were farre better but because it pleaseth God by this meanes to excercise the fayth of the faithfull and because also we are vnworthy of that singuler benefite as to haue Christ shine to vs in good Ministers they are to be borne withall howemuch soeuer we dislike of them and think them vnméete M. Christ therefore in this place putteth a difference betwéene faithfull Pastoures and hyerlinges saying that the good shepherd doth geue his life for his shéepe but that the Hyerling doth flée when hee séeeth the wolfe comming Bv. because hée thinketh that he looseth nothing when hys flocke perisheth ouer which notwithstanding the Lord hath made hym ouerséer C. Notwithstanding there is greate difference betwene this that Christ gaue his life for his shéepe Shepherds and this that other pastoures geue their liues for their sheepe For we know that there were many after Christ which did not spare to shed their blood for the health and benefite of the Church The prophetes also before the comming of Christ spared not their liues But in this the difference consisteth that Christ gaue his lyfe to be the price of satisfaction shed his bloud to pourge our soules and offered vp his body a peace offering thereby to pacifie the wrath of his heuenly father Nowe in the ministers of the Gospell there can be no suche cause all which stand in nede of purgation them selues and by that only sacrifice are reconciled vnto God But Christ disputeth not here concerning the efficacie or fruite of his death that hée might compare him selfe to others but to prooue what affection he bereth toward vs and than that he might inuite others to followe his example To be shorte as it belongeth vnto Christ by his death to bring life vnto vs and to perform whatsoeuer the gospel containeth euenso it is the generall office of all Pastoures to defend the doctrine which they preache euen with the sheading of their blood Neither the sheepe are his owne These wordes containe some difficultie For if they are not shepheardes in the Church of Christ whose shéepe are none of their owne there shal be neuer a Pastoure in the Church but Christ only What meaneth then the Apostle to saye God hath ordained some in the Churche to be Aposteles some Euaungelistes Ephe 4 i2 and some sheapheardes and teachers Also Christ sayde vnto Peter Iohn 2i i5 Feede my sheepe For he is the Pastoure which feedeth euen as hée is the teacher whiche teacheth Peter therefore was a shepheard although he fed none of his owne but the shéepe of Christ C. But let vs remember that they which are guided by the Spirite of God they count that their owne which belongeth vnto the head not to vsurpe power vnto themselues but faythfullye to kéepe that which is committed vnto their charge For hée which is truelye ioyned vnto Christ wil neuer account that to bée none of hys owne which hath béene so déere vnto him Leaueth the sheepe and fleeth M. This proofe plainly bewrayeth hyerlinges Because they haue no care of the shéepe and are not gréeued at the dispersing of the flocke they flée at the comming of the woolfe and forsake the shéepe R. Are all therefore hierlinges whiche in time of persecution flee from theire Churches Act. 9.25 M. If so be we shall affirme this we shall condemne Paule who as it is wel knowen left the faithfull at Damascus and fled and by flight did escape the mouth as it were of the wolfe C. Thys question was handeled at full in oulde time when the cruel tirauntes vexed the Church Some of the fathers were in this poynt to strayght othersome were more Indifferent who gaue libertie to Pastoures to flée in such wise that if so be by their flight they might doe more good to all men than hurt their flocke they might flee And they Iudged that this might be when the
wrought during the time that be preached there was none more wonderfull than this and therefore hee thought it necessary to noate boath the name and also the kindered and exactly to describe the place with the rest of the circumstaunces specially séeing he knew that none of the other Euaungelistes made any mention of this miracle Therefore fyrste of al it is worthy to be noated and remembered For beside that Christ in this miracle left vnto vs a testimony of his diuine power he also sette before vs an expresse Image of our Resurrection in the end of the world to the end we might knowe the scope of our Faith howe that Death is no Death and that Christe is our resurrection and life C. Furthermore this was as it were the latter act and conclusion for nowe the time of his death approched It is no merueile therefore if so be he specially sette forth his glory in that worke the memory wherof he would haue throughly imprinted in the mindes of his seruauntes that it might be a sertaine sealing of all those miracles that were done before Christ had raised vp other dead folkes at other times but nowe hée declared his power vpon a dead and putrified carcasse B. For the nerer that the daye whiche was prescribed vnto the Lorde drue toward euening in the which he should finishe the office of a Redéemer the more plainly boath by wordes and also by déedes he reuealed who hée was and wherefore he came in the fleshe R. And thus beginneth the hystory M. When Iesus was come ouer Iordane into the place where Iohn at the firste baptized and had taried there a while a sertaine man named Lazarus fell sicke And to the end we might knowe who this Lazarus was Iohn saith that hee was of Bethany the towne of Mary and Martha his sisters whose Brother he was C. The which is therefore expressed because the fame of Lazarus was more obscure than the fame of his sisters For these holy women were wont to lodge Christ as we maye reade in the tenth chapter of saint Luke 2. It was that Marye whiche anoynted the LORDE with oyntmente and wyped his feete with her heare whose Brother Lazerouse vvas sicke Bv. Because the Gospell maketh mention of many Maries here there is a difference put betwéene this Mary and the reste namely that it was the very same which anoynted the Lord. M. And this is put downe here by Anticipation B. For the Euaungelist declareth this anoynting in the chapter following C. Therefore there is greate Ignoraunce in them which immagine this Mary the sister of Lazerus to be that infamus woman of whome Luke maketh mention in his seuenth Chapter The making mention of the oyntment ocasioned this errour and also because in both places mention is made of Simon in whose house the acte was done as though it were not manifest that Christ was often times anoynted and that in diuers places The synfull woman of whome Luke speaketh anoynted Christ at Ierusalem wheare she dwelt Also Mary of Bethany did the like in her towne And the pretertence Anoynted which the Euaungelist vseth ought not to be referred to the time in the which the same was done of the which the Euaungeliste heare intreateth but to the time in the which he wroate as if he shoulde saye this is that Mary whiche afterwarde powered out her oyntment for the which cause there arose a murmuring among the Disciples Bv. To be short this woman is sayd to haue anoynted the Lord euen as Iudas is saide to haue betrayed Christe M. Math. i0 4 Moreouer in that Lazarus Mary and Mrtha dwelt together we haue an example of brotherly amity concord and agreement Vnitie of Bretheren pleaseth the Lorde The Lorde is delighted with such vnity of Bretheren and systers insomuche that it was not in vain that the Lord had company and felloweshippe with this Lazarus Mary and Martha It is a true saying the loue and vnitie of bretheren is seldome found Suche is the corruption of oure nature that bretheren very seldome well agrée together Very fewe remember this saying of Christe Blessed are the peace makers for they shal be called the Children of God 3. Therefore his sisters sent vnto him saying Lorde beehoulde hee whome thou loueste is sicke Therfore his sisters sent B. For they trusted that yf the Lorde had bene present their brother shoulde not haue dyed the which boath of them affirmed to the Lorde Lord behould he whom thou louest C A shorte message but yet notwithstanding Christ might hereby gather what the two sisters would haue For vnder this complaint they doe modestly insinuate their Supplication that hee might helpe R. Hereby we maye learne a forme of prayer C. We are not forbidden to vse any long forme of prayer notwithstanding this is the summe that we ought to cast oure cares and whatsoeuer else disquieteth vs into the Lords lappe that he may helpe vs. Thus doe these women deale with Christ they doe familiarly vtter theire gréefe vnto him thereby hoping to haue ease B. They prescribe nothing vnto the Lorde they think it suficient to tell vnto their louing benificiall and wise frende howe the case stoode with them and in what perill they were in C. It is also to be noated that they haue hope to obtaine helpe vpon the loue of Christe M. In that they make no mencion of their brother neyther doe craue in expresse wordes that he would come and deliuer him from his disease they so did vppon truste and familiaritie whereby they made accounte that the disease of theyr brother woulde mooue the Lorde to haue no lesse care for the same than hée had for any thing that appertained to him selfe C. And this is a rule alwaye to be obserued in true praier For where the loue of God is there is vndoubted and present health because hée doth not loue and forsake Bv. Therefore these systers Humanity toward the sicke shewing themselues to be natural and louing to their brother ouer and aboue the example which they leaue vnto vs of pietie and humanitye which wée shoulde showe towarde sicke persons doe teache vs in all our necessityes to runne first vnto Christ which loueth vs all most intyrelye to whome wée must prescribe nothing he knoweth when to helpe and to whome it is néedefull R. Let fayth onely tye God to necessitie that helpe and reléefe may torne to the glorye of his name For if so bée the time and the manner howe be prescribed then the helpe is ascribed to humaine wisedome 4. When Iesus hearde that hee sayde This infirmitie is not vnto death but for the glorye of God that the Sonne of God might be glorified thereby M. Christ knewe before that Lazarus was sicke but the Euaungelist describing this matter in order as it was done sayth that the Lorde spake these thinges when hée had hearde the message which Mary and Martha had sent vnto him C. And his purpose was by thys
countrie nye to the wildernesse into a Cittie which is called Ephraim and there continued with his Disciples Iesus therfore walked no more openly C. The Euangelist shâ—weth that Christe fled againe when hée perceiued the fury and madnes of his enemies against him Notwithstanding let vs note that he did not so flée that he might forsake his Fathers calling for he sought nothing else but to tarry the appoynted howre of his death that he might then willingly suffer the same M. Moreouer to walke openly among the people belongeth vnto them who walke innocently and vnblamable euenas they walke secretlye whose consciences accuse them and cannot abyde the light but eyther for shame or for feare of the Magistrate lurcke in darcknesse This commeth to passe among that people wher Iustice and true Iudgment is shewed but where iniustice and tyranny is exercised there it is otherwise they which do euel there walke openly they which leade an innocent lyfe and liue godly are constrained to walke secretely This happened to Christ the most holy of all men as maye appeare in other places and that not among the Gentils but among the Iewes that is to saye among the people of God What marueile is it then yf so be it be not Lawfull for a Christian to walke openly among Christians for the tyranny of wicked Princes and magistrates A. But in what state were the Iewes then when the true light of righteousnes forsooke them Into a Cittie M. Christ went not now into the wildernes as he did at the beginninge of his preaching but into the Cittie nere vnto the desert Strayght after Baptisme he wente into the wildernes but he did so at that time for another consideratioÌ„ Mat. 4 i. as because of the conflict which he should haue with Sathan the tempter But he at this time so shonned the company of the wicked that he did not abstaine from helping others that were more sounde and from preaching the trueth For he came not to dwel among beastes but among men for whose saluation he also dyed So hée sayde not to his disciples Mat. 23. If they persecute you flée out of one Cittie to the beastes into the wildernesse or the mountaynes but flee into another Cittie Let the ministers of Christ followe this example in the tyme of persecution Acts. 9.29 for thus did the Apostle Paule and the reste of the Apostles Which is called Ephraim C. The name of the Cittie which the Euaungelist here putteth downe vnto vs was eyther then falsly pronounced or else newe For we knowe howe the language was altered after the exile into Babylon and the Citties and townes also insomuche that it is no merueile yf so bée certaine places be reckoned vp of whose antiquitie we haue no knoweledge And there continued C. The Euaungelist here calleth not all those his Disciples whiche receiued his doctrine but which daily attended vppon hym and were companions with hym in dyet and fare A. Whome hée had chosen from the time that he first began to teach and retayned with him in the time of his persecution Whervpon in Luke he promised them a large reward when he sayd you are they which haue abidden with me in my temptations Luk 22 28 And I appoynte vnto you a kingdom as my Father hath appoynted vnto mee that yee maye eate and drink at my table in my kingdome and sitte on seattes Iudging the twelue tribes of Israell 55. And the Ievves Easter was nye atte hande and manye wente oute of the countrie vp to Hierusalem before the Easter to purifie themselues Bv. After that Iohn had declared the cause and frute of the Lordes passion he also declareth the time of the same of the which we haue spoken at large in the twenty sixe Chapter of Mathew Deut. i6 i5 It was not Lawefull to cellebrate this feast but in the holy Cittie according to the prescript Lawe There came therefore a great multitude of people out of Galile out of Palestine and out of all Iewrie and out of other partes of the kingdome of Israell to cellebrate this feast of passouer To purifie them selues C. This was not precisely commaunded that they should purify them selues before the feast of Passouer Therefore the Euaungelist sayeth not that there came all but many For it was not lawfull for any vnclean person to eate of the Pascall Lambe Heb 9.9 M. But we leauing all the pury fâ—yngs and washinges of the Iewes which continued of right vntill the time of reformation as the Apostle testifyeth 2. Cor. 7 i to the ende we maye cellebrate the Passouer which is lefte vnto the people of God i. Cor. 5.7 let vs wash our selues from al filthynesse of the fleshe and spirit working holynesse with the fear of God R. For Christ our Passouer is offered 56 Then sought they for Iesus and spake among them selues as they stood in the temple what thinke ye seinge hee commeth not vnto the feaste daye There are some which referre these wordes to be spoken of the enemies of Christe who onely sought to destroye Christ C. But séeing the purpose of the Euaungelist is to shewe howe notable the fame of Christ was throughoute all Iewery this place séemeth rather to be vnderstode of those who sought Christe not for any euell purpose but with a sertaine Godly desyer and desyered to sée hym personally All they which came into the Temple speciallye sought for Christ and had there communication of hym And although they sought him after the manner of men yet notwihstanding in séeking hym they declare that the tyranny of the Priestes was the cause that he did not openly shewe him selfe 57. The high Priestes and Pharisees had giuen a commaundement that if anye man knew where hee were hee shoulde shewe it that they might take him M. They suspected that the Lord would hide himselfe in one place or other though he came to Ierusalem and therfore by the vertue and aucthoritye of a Synode they gaue commaundement vnto the Cittizens that if anye man knew where hee was hee shoulde bring them worde that they might take him that is to saye that they might bryng the sentence of their Sinode counsaile to effect Bv. This vncessaunt labour of the wicked to bring their euill purpose to passe doth no doubt condemne our ydlenesse in good matters M. And we sée here the abuse of power The aucthoritie of Priesthoode verilye came from GOD but not to the ende that hée might make his subiectes Ministers of vnrighteousnesse and betrayers of innocent bloode In this that the high Priests and Pharisées commaunded the Cittizens that if any man knewe where Iesus was he shoulde bring them worde that they might take him we may perceyue the power and aucthoritie of commaunding subiectes This the adioyned sentence of the counsayle confyrmed Boath of them were so greate that it was lawfull for no man to resist them Therefore wicked Prelates abuse them boath neyther do they abuse
theyr owne persons onely but their subiectes also For so they make them so much as in them lyeth the Ministers of murder and impietie by commaunding them to betraye innocent bloode M. If any man by this place demaunde whether by the obedience due to the Maigstrate the subiecte is bounde to betraye any man whose death is sought we answer in few words First it is not lawful to betray an Innocent Secondly if he be guiltye and an offender whose death is sought for we must consider what he is If he be sought for to this ende that he might be punished because he hath offeÌ„ded once or twise let no good man be easely moued to bewray him but if he be suche a one which ought to be put to death as an opeÌ„ enemy to the common wealth then let no good man if he know where he is i. Kin. i9 i2 be afrayd to bring him foorth A. Consider the example of Dauid and of the Prophetes i. Kin. i8 3 whom that faithfull Ahab in time of persecution did hyde in Caues ⧠The Xij. Chapter 1. Then Iesus sixe dayes before the Passouer came to Bethany where Lazarus had beene deade whome hee raysed from death THIS HISstorye the Euangelist Mathew writeth in the sixe and twentie chapter Marke in his fourtéene Chapter But Luke maketh no mention at all of the same And it séemeth that these three Euangelistes Mathew Marke and Iohn seeme to haue al one cause to write the same which is that they might reueale wherevâ—on Iudas Iscariot was mooued to betraye the Lorde namelye for that the occasion of gaine was taken from him which hée looked for by the precious oyntment if so be the same had beene soulde Sathan so pricking hym forwarde that strayght after the effucion of this oyntment hée being reprooued of the Lorde went vnto the Highe Prists and made a bargaine with them for the betraing of the Lord. B. Therefore as the hower of the Lords death approched so also he drew neare vnto the place of the same Thus the Spirite of God leadeth the children of God to those thinges which are appoynted them from aboue Heb. i2 in due and conuenient time Only let vs followe this our Captaine and finisher of our faith C. We sée also that their iudgement was to rash whiche thought that Christ would not come Wherby we are taught not to make such haste but patiently and quietly to tarry vntill the oportunitye commeth which we know not of Christ coÌ„meth first to Bethany that thrée dayes after he might come to Ierusalem In the meane time the purpose of our Sauiour Christ was to geue vnto Iudas conuenient time and place to betray hym that he might be a prepared Sacrifice at the appoynted howre For he was not ignoraunt what should come to passe Iohn i0 but he went willingly to be offred A. Before when his enemies sought his death he fled because his howre was not come but knowing now that the appoynted time of his death was come he willingly offred him selfe to his enemies such an earnest desire he had to redéeme mankind C. And seing he came six dayes to Bethany before Ester we may gether by Mathew and Marke that he tarried fowre dayes there M. His purpose was to erect and comfort those of Bethany before his passion For he knew that they were in peril because Ierusalem was so neare A. The Euangelist maketh mention of Lazarus to bringe in minde the late Myracle 2. There they made him a Supper and Martha serued but Lazarus was one of them that sate at the Table with him C. What day they made him the feast in the which he was annoynted of Mary Iohn doth not declare but it séemeth that it was shortlye after his comming thither But Lazarus was one of them M. This the Euaungelist addeth to confirm the trueth of his resurrection For by this feast it was declared in the which Lazarus sate at meate with others that Lazarus and not a phantasye or Spiryte in stede of Lazarus was come out of the graue and restoared to humayne life R. For this cause also he commaunded meate to be geuen to the Damsell whome he had restoared to lyfe Mar. 3 43 And hée hym selfe béeing rysen againe woulde eate with his disciples to the ende they might not doubt of the sertaintie of hys resurrection Luk. 24.43 Wherevppon Peter also vseth this Argument to prooue the resurrection of Christ Act. i0 4i as that he did eate and drinke with them after he was risen agayne Concerning the exposition of the rest of this stoarye vntill ye come to the ninth verse following reade our Commentary vppon the twentie sixe Chapter of Mathewe beginning at the seuenth verse 9. Muche people of the Ievves therefore had knoweledge that hee vvas there and they came not for Iesus sake onelie but that they myght see Lazarus also whome he raised from death M. The Lord could not be hid in Bethanie a place boath nere vnto Hierusalem and also nowe famouse for the raysing vp of Lazarus Therefore a great nomber of the Iewes specially of those which came from farre from all places thereaboute for the feaste at Ierusalem which was at hand to be purified knowing that he was at Bethany went out of the Cittie thether that they might see boath Iesus and also Lazarus C. And verely the nerer that the tyme of Christes death approached the more famous it was méete that his name should be in all mens mouthes that the same might be a meane to bring them to the more fulnesse of faith after his death Bv This people so litle feared the Edictes of the high Priestes by which they forbadde all men to Ioyne them selues vnto Christ and were so farre from the obaying of the same that they did the more dilligently followe Christ and enquire after hym M. Let vs knowe therefore that the doctrine of truth is such that althogh wicked Inquisytors go aboute to extinguishe the Gospel yet notwithstanding the same doth more openly and brightly shine in the sight of all men For as it is light so also it loueth to shine C. When the Euaungelist sayth that those Iewes came not for Iesus sake only but also to sée Lazarouse his meaning is that they came to behoulde the wonderful power of Christ in Lazarus 10. But the high Priestes helde a counsaile that they might putte Lazarus to death also Bv. This is a rare and newe example of vnspeakable madnesse and beastly cruelty that the high Priests and Pharaseis consulted to kill Lazarus C. This was outragiouse fury to kill him whom all men might sée to be raised vp by the mightie power of God But this is that spirite of madnesse by whiche Sathan prouoketh the wicked so that they will neuer ceasse to be mad though God cause heauen and earth to fighte againste them For this so wicked a consultation is therefore described that we might know that the enemies of Christ were brought
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
forgotten againe tyl at the leangth they growe out of vse Therefore Christ the better to imprint the doctrine of loue in the mindes of his disciples commendeth the same of newnesse As if he should say I would haue you alwayes to remember this commaundement euen as if it were a Law newlye made To bée short we sée that the purpose of Christ in this place was to exhort his Disciples vnto loue least at any time they should suffer them selues to be drawen from the loue of the same or suffer the doctrine thereof to go out of their mindes And howe necessarye this admonicion was Loue commaunded to the Disciples daylye experience teacheth Therefore Christ geueth vnto loue this tytle of newnesse to stryre vs vp alway to imbrace the same A. And for this cause Saint Iohn in another place calleth the same newe i. Ioh. 2.7 That ye loue togeather C. Loue is extended euen to straungers and forreiners because all are of one fleshe all are created after the Image of God But because the Image of God doeth more euidently shine in those that are regenerated it is méete that the bond of loue be much more straite among the Disciples of Christ Gala. 6.20 i. â—e i. 22 i. Ioh. 3. i4 euen as the Apostle Paul exhorteth Loue hath his originall from GOD and is referred vnto him There can bée no mutuall affection of loue but onely in those that are gouerned by one spirite Christ therfore noateth here to the first degrée of loue Loue extendech it selfe to all men But we noate also that as the goodnesse of God doeth extend it selfe to the whole worlde euen so we must loue all men yea euen those which do hate vs that we may be the children of our heauenly Father which suffereth his sonne to shine vppon the good and en the euyll 35. In this shall all men knowe that yee are my Disciples if ye haue loue one to another C. Christ confirmeth againe that which hee had spoken before that they were taught in vaine in his schoole which loue not mutually among them selues As if hée should say Not only your selues shal knowe that you are my Disciples but your profession also shal be proued true before others Bv. The Disciples of other maisters are knowen by their titelles by their Apparell and by diuers other noates R. The Disciples of Antichriste are knowen by their rounding and shauing by their disguised apparell and by their externall Ceremonies The Disciples of Moyses are known by Circumcision by their holy and Sabboth dayes and by their sacrifices Loue is the badge of Christes Disciples but all men in the whoale worlde shall knowe by one noat and badge that ye are my very and true Disciples yf so be ye retaine suche loue among you as I shewe vnto you Therefore séeing Christ hath prescribed this to be the only and sertaine noate to knowe his discipls by are they not fooles and mad men who forsaking so playne and absolute a commaundement séeke other noates For there are some that think they shall be true Christians yf so be they can créepe into a Monkes Coole if so be they builde Temples and erect alters come to Masses and do obserue such like traditions of men Therfore séeing Christ discerneth his Disciples by loue from other Disciples they weary them selues in vaine who forsaking loue forge vnto them selues newe worshippes the which vanitie is to bee séene at this daye in the Papacy And it is not superfluouse that Christ standeth so much vppon this poynt For selfloue doth so rule vs for the most parte that true loue is cleane banished away Wherefore whosoeuer desiereth to bée a true Disciple of Christ let him frame and direct his whoale lyfe to loue his bretheren and dayly practise the same Neyther is there any cause why the enemies of Gods truth should by this place extenuate the frée iustification which commeth by faith For we our selues doe acknoweledge and confesse that there is no fayth without loue but we knowe that loue springeth from faith For the whiche cause the Apostle Paule commendeth to the Churches of Galatia faith which worketh thorowe loue Gala. 5.6 36. Simon Peeter sayd vnto hym Lorde whether goeste thou Iesus aunswered hym whether I goe thou canst not followe mee nowe but thou shalte follow mee afterwards M. Againe the loue of Simon towardes the Lord bewrayed it selfe Hee was very loth to be seperated from him whom he so entierly loued béeing redy to follow him whether soeuer he went Therefore when he heard the Lord saye whether I goe thether yee cannot come with a troubled mind he demaunded saying Lord whether goest thou C. Whereby it appeareth how great the rudenesse of Peeter was who béeing so oftentimes admonished of the death and departure of Christ was now troubled as if he had neuer heard any whit of the same Howebéeit in this we are to like vnto him For we heare dayelye out of the mouth of Christ all thinges apte and méete for this life and necessary to be knowen but when wee come vnto the matter we are no lesse astonished than nouices which neuer heard of the same M. Péeter maketh no aunswere to those thinges concerning mutuall loue which the Lord had commaunded But leauing that demandeth whether Christ went C. By which wordes he declareth that he had to great a desyer of the carnall presence of Christ For he thought this very vnméete that Christ should goe to another place and he be left behinde VVhether J goe thou canst not followe me Now he more plainly vttereth that which he had spokeÌ„ before whether I go thether can ye not come C. And withall he brideleth the importunate desyre of Péeter And he speaketh precisely as it became a Maister notwithstanding strayt after he mittigateth the sharpnesse of hys wordes teaching that he shall be seperated from them but for a short time M. Heare we must noate that there are certaine times and momentes appoynted of God to euery faithfull man in the which they departing out of this life maye followe their Lord before the which times noane maye followe him Peeter in déede had his time comming to followe the Lord as here also it is sayd but he had his moments and appoynted time of the which mencion is made in the eyghtéenth verse of the one twenty Chapter following C. In this place therefore we are taught to submitte our prayers vnto God lest they passe their boundes the which if they doe we must suffer them to be restrayned with thys brydell Moreouer lest we should faynt or be discouraged let vs remember the consolation which strayght after he addeth promising that we shall one daye come vnto him For he meaneth that Péeter as yet was not méete to beare his crosse but as a gréene and vntimely plant yet notwithstanding that in continuaunce of time he should bée made apte for the same Wherefore wée must pray vnto God that he
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
peace of Christ is benediction saluation iustification prosperitie health peace of conscience constancie in aduersitie and the spirite of the Lorde it selfe pacefying and confirming our heartes M. Herevpon the bestower of so greate a benefite Ecay 9 â—â— is called the Prince of peace And they which enioye this peace Bv. howsoeuer Sathan doth rage and the worlde sturre yet notwithstanding they shall be in saftie in the middest of the garboyle M. Of this peace the Apostle speaketh when hee sayth VVe being iustefyed by fayth Rom 5.1 Phil 4.7 haue peace with God thorowe our Lorde Iesus Christ A. And in another place The peace of God which passeth all vnderstanding keepe your hearts and mindes through Iesus Christ oure Lorde This peace the worlde can neither giue nor take away Let not your hartes be greeued C. Againe he seeketh to take from them that griefe which his Disciples had conceyued of hys departure M. For it is not méete that they shoulde be greeued or feare which are consecrated to the kingdome of God and garded and protected by the highest Againe the feare of the hearâ— causeth Gods cause often times to be forsaken whereas a stoute and inuincible minde iâ— apt for the kingdome of god and constantly serueth him 28. Ye haue hearde how J sayde vnto you I go away and come againe vnto you Yf ye loued mee ye would verely reioyce because I saide I goe vnto the Father for the Father is greater than I. C. He denyeth that they haue anye cause to feare because they wanting only his corporall presence had neuerthelesse his true presence by the spirite Bv. As if Christ shoulde haue sayde Ye vnderstande that I go awaye and why I go awaye namely for your saluation and that by my death and departure I will neither forsake you nor neglect you For I will come vnto you by my resurrection shewing my selfe vnto you a liue againe And although then I shal be with you onely the space of fortye daies and shall straight after ascende into heauen yet notwithstanding I will sende from thence the holy Ghost by whome I will abyde euen in the middest of you so that ye haue no cause to feare that I will leaue you comfortelesse C. With this kinde of presence let vs learne to houlde our selues contented and let vs not follow the fleshe which alwayes tyeth God to hir externall imaginations If yee loued me ye woulde verilie reioice R. Carnall loue taketh it verye gréeuouslye that a louing friende shoulde bée taken awaye but spiritual loue is otherwise affecte C. No doubt the Disciples loued Christ but otherwise than became them For they were somewhat carnall insomuch that they coulde not abide that he shoulde be taken from them Whereas if they had loued him spiritually they woulde haue desiered nothing more than his returne to the father For the father is greater than J. C. This place hath bene diuerselye wrested The Arians to prooue Christ to be a cartaine secondarie God obiected that he was lesse than the Father The auncient Fathers to cutte of all occasion of this cauill sayde that this ought to be referred to the humaine nature But as the Arians wickedly abused thys testimonye euen so the aunswere and solution of the Fathers was neyther true nor agréeing to the purpose of Christ For Christ speaketh here neyther of his humane nature nor yet of his eternall deuinytie but according to our weake capascity he made him selfe a meane betwene vs and God And because we are not able to reache vnto the highte of God Christ descended vnto vs that he might lifte vs vp vnto the same Yee should reioyce saith he for that I retorne to the Father because this is the laste marke where vnto ye ought to tende He doth not shew in those wordes what he differeth from the Fathere but wherfore he descended vnto vs namely to vnite vs vnto God vntill we be come vnto this we stande as it werein a race We also immagine but a halfe and torne Christ except he leade vs vnto God Like vnto this is that place of Paule where he saith That Christ hath deliuered vp his kingdome to God the Father that God might be all in all Christ verily raigneth not onely in humane nature but also as he was manifested God in the flesh How then shall he leaue his kingdome Surely thus because the Diuinitye which we maye nowe behoulde only in the face of Christ shall then bée openly sene in it selfe This is onely the difference for that Paule in that place describeth the laste perfection of the deuine glory and brightnes whose beames began to shine so soone as Christe ascended into heauen But to the end this mistrie may more euidently appere we must speake yet more grosely Christ compareth not here his Fathers diuinity with his neyther doth he compare his human nature with the diuine escence of the Father but rather the present state with the heauenlye glory into the which he was shortly after to be receyuid As yf he should saye Ye desire to haue me stil in the worlde but it is better for me that I ascende into heauen B. For his purpose was to giue them to vnderstande that GOD the Father was infinitelye greater than hée that is that he should enioye with him the most excelent felycity wher as he had liued here in misery and calamitye R. For by death hée entered into the kingdome of the Father C. Therefore let vs learne so to behould Christ abaâ—ed in the flesh that he maye bring vs to the well of blessed immortality For he is not made our Captayne and guide to leade vs onely to the speare of the Moone or Sonne but to make vs one with God the Father 29. And novve haue I shewed you before it come that when it is come to passe ye might beleeue M. What sayde hée All those thinges verely which hée had spoken concerning the Comforter of the true felicitie which they shoulde haue by him and of the vnspeakeable power by which they should doe greater workes than the Lorde him selfe had done C. It was méete that the Disciples shoulde be oftetnimes admonished concerning this matter because it was a misterye farre surmounting the capacitie of men And he saith that he foresheweth what shall come to passe that when it is come to passe they might beléeue For this was a profitable confirmation of theire Faith when they should call to minde the prophesies of Christ and should sée that with their eyes fulfiled which they had harde out of his mouth before As if he should saye R. I knowe that ye do not now enioye these thinges of the which I speake B. notwithstanding I thought good to foreshewe you of those thinges which shall happen vnto you after my departure and which shall profite you muche more than my carnall presence hath done that when they shall come to passe ye maye the more firmely beléeue that I am Christ the sauioure of the world C.
in our hartes saying Let the peace of God haue the victorie in your hartes Colo. 3.15 And in another place The peace of God which passeth all vnderstandinge keepe your hartes and mindes through christ Iesus Phili. 4.7 C. And there is sayde to be the Ioye of Christe and our Ioye in diuers respectes That is the Ioy of Christ which is geuen of him vnto vs for he is the author and cause of the same Esai 53.5 The cause of our Ioy for that wée are deliuered from sinne and death the chastisement of oure peace béeing vppon him And he is the Authore because by his spirite he taketh feare and sorrowe out of our hearts whereof commeth this excéeding Ioye Our ioye is sayde to be in another respecte because wee inioye him so soone as hee is geuen vnto vs. Ioye in Christ and in vs. Nowe when our sauiour Christ pronounceth that hée therefore spake these thinges that his Disciples mighte haue Ioye we gather that whosoeuer doe truely profite by this sermone shall haue mater wherby to quiet themselus And that your ioy might be full Bv. He meaneth the most perfect Ioye the which wanteth nothing so that Christ promiseth vnto his Disciples Ioyes and the fulnesse of all Ioye C. Not that the faithfull shal be frée from all heauinesse and sorrowe but because they shall haue excéeding cause of Ioye in such wise that no feare care and sorrowe shall ouerwhelme them For they to whome it is geuen to Ioye and reioyce in Christ shal be excéeding Ioyfull and mery whether it be in life or in death in prosperitye or in miserye Notwithstanding there are some which referre this Ioye in the second place to the fruition of eternall lyfe Othersome saye that this is the meaning these thinges haue I spoken vnto you that my ioy might be in you that is to saye that yée might only reioyce in these thinges in the which I reioyce For so ye shall bée strong to fight and vpon hope of sauing men ye shall willingly suffer perills reioysing not a little because the will of the Father who woulde haue all men come to the knoweledge of the trueth to the vttermost of my power shall be fulfilled This ioye therefore haue I chosen this also yf ye shal haue ye shal haue sincere and perfect Ioy. A. But the first exposition is best to to liked 12. This is my commandement that ye loue togeather as I haue loued you M. Because he had spoken of the kéeping of his commaundementes he repeateth by occasion his commandement and more largely speaketh of the vsinge of mutuall loue of the whiche allso hee spake a little before C For séeing it is méete to direct our life according to the commaundement of Christ wee muste firste of all consider what he willeth and commaundeth to be done And he sayth that aboue all thinges he delighteth to haue mutuall loue among the faithfull By order wée must haue firste the loue and reuerence of God but because the true probation thereof is loue towards our neyghboure he specialle maketh mention of the same Bv. As if Christ should saye Some commaund one thing and some another and there is neyther forme nor ende of commandements but I commend vnto you only loue loue one another C. And as before in a generall forme of doctrine so nowe in a particuler he setteth before vs an example to followe For he loued all his Disciples to the end they shoulde in like manner loue one another B. And al his commaundements are finished in this onely commaundement of mutuall loue 13. Greater loue hath no man than this that a man bestowe his lyfe for his frendes C. Christe sometime commendeth the greatnesse of his loue towarde vs that he myght thereby the better establishe and confirme the trust of our saluation but nowe hée goeth farther that hee might inflame vs by his example to loue our Bretheren Notwithstanding he Ioyneth boath together For he would haue vs to taste by Faith the excéeding swéetnesse of his goodnesse then by this reason he allureth vs to the study and desyer of loue Ephe. v. ij So in lyke manner the Apostle Paule sayeth VValke in loue euen as Christ hath loued vs and hath geuen him selfe an oblation and a sacrifice of a sweete smell vnto God i. Ioh 3.16 A. Also saint Iohn sayeth Hereby know we loue because he hath geuen his life for vs and we ought to geue our liues for our bretheren C. God mighte haue redeemed vs with his worde in a moment yf so be for oure sakes it had not seemed better vnto him by not sparing his only begotten sonne to declare in his personne what great care he hath for our saluation Now they must haue to hard and stoany hartes which wil not be mollefyed with such vnspeakeable swéetnesse of Gods loue Bv. Man hath nothing in this worlde more pretiouse than life He hadde rather hasard his riches and whatsoeuer else he hath in this worlde rather then to suffer his life to come into peril Math. i6 26. Wherevpon the Lord sayth in the Gospel what doth it profyte a man if hee winne the whoal world and lose his own soule Or what shall a man geue to redeeme his owne soule withall Wherfore among men there is not a greter token of loue then if a man geue his life for his freind Therefore great and vnspekable is the loue of the sonne of God towarde vs by which he voutsafed to dye for vs. Rom. v.x. C Notwithstanding it maye be demanded howe Christ dyed for his frindes séeing that we were his enemies before he reconciled vs euenas the Apostle Paule testifieth C. For he hauing satisfied for synne by the sacrifice of hys death put away quite the enmity which was betwéene God and vs. The solution of this question maye be taken oute of the sixtéene verse of the third Chapter going before where wée sayde that in respect of our selues there is enmitye betéene God and vs vntill such time as our synnes are abolished by the death of Christ but we then sayde that the cause of this grace exhibited in Christ was the euerlasting loue of God by which also he loued his enemies A. Christe therefore dyed for his freindes who notwithstanding were vniust For so sayth Peter Christ dyed once for sinnes the iust for the vniust to bring vs vnto God 14. Ye are my friends if ye doe whatsoeuer I commaunde you Bv. Christ requireth in the faythfull a notable loue and desyer of Godlinesse lest they should boaste in vayne that Christ dyed for the saluation of the worlde they in the meane time liuing to the worlde which they are wont to doe which are perswaded that the Gospell beareth with sinnes and that Christian liberty is leaue to synne They Iudg and doe farre otherwise who truly loue Christ C. But Christ meaneth not that wée haue gotten suche honoure by our own merite but onlye sheweth vppon what condition
third day he wyll rayse vs vp and we shall liue in his sight C. Therefore because the Crosse of Christ hath alway included in it victory Christ doth very aptly compare the sorrow whiche is conceiued thereby to the sorrowe of a Woman traueilinge with childe Rom. ◠2 which sorrow is tourned to ioye by the reward of a Childe But because this is the state and condition of al creatures to trauaile and groane vntyll the last day of redemption let vs know that we must sighe and groane also vntyll such times as we being deliuered out of the continuall miseries of this present lyfe do plainly see the fruite of our faith For the faithful are lyke vnto a woman whiche hath brought foorth a Childe in that they are borne againe in Christ and are already entered into the celestiall kingdome of God and euerlasting lyfe but they are like vnto great bellyed and traueilyng Women in that as yet they are captiues in the prison of the fleshe wayting for that happy state whiche lyeth hid from their eyes When he saith that he will sée his Disciples againe he meaneth when he shall returne to visite them with grace of his Spirite that they may haue the sight of him for euer R. For christ séeth vs when he sendeth his holy Spirite by which as by a Seale he sealeth and confirmeth our harts that we may haue the ioye of the Spirite for euer euen as he addeth saying And your ioye shall no man take from you This perpetuity and euerlastinge continuance doth make the ioye more precious For herevppon it followeth that those sorrowes are lighte 2 Cor 4 i7 and patiently to be suffered whiche are momentany Also by these wordes Christe sheweth what is true ioye Ioyes of the vvorlde are transitorye It muste néedes be that the ioyes of the world are transitory and sodenlye vanishinge away for that they consist in corcuptible and momentanie thinges Therefore we muste come vnto the resurrection of Christ in the which there is eternall stabillitie and continuance Ioy euerlasting is Iesus Because therfore Christ himselfe is the ioye of the godly it is saide to be euerlasting For Christe dyeth no more Rom. 6.9 death hath no more power ouer him Therfore the faithfull neuer want true matter of ioy M wherfore that is not true sorrow which is tourned into euerlasting ioy neither is that true ioy which is conuerted into sorrow which shal neuer haue an endde The wicked then are moste vnhappye and miserable which ioye in this world and shall afterward sorrow weepe and lament for euer and contrariwise most blessed and happy are the children of god whiche mourne wéepe and lament in this life but in the life to come shal ioye for euer And that which christ saith here that there ioye shal be perpetuall agréeeth with that he sayd before 23. And in that daye shal ye ask me no question verely verely I saye vnto you whatsoeuer ye shal aske the father in my name hee wyll geue it you C. After that Christ had promysed ioye vnto his Disciples which shoulde come of inuincible fortitude and constancye now he promiseth vnto them another grace of the Spirite that is to say suche light of vnderstandyng as by the same they should reach vnto heauenly mysteries At this time when Christe talked with them there was such great dulnes in them that euery scruple caused them to stay an◠to doubt For as children whiche learne but their Primer cannot reade on verse through without stops and staies euen so in euery word of Christ almost there was one offence or other whiche made the Disciples to staye but within awhile after being illuminated by the holy Ghoste they had no more stayes and lettes but were famylierly acquainted with the wisedome of God insomuche that they wente forwarde withoute stoombling through the secret misteries of God M Moreouer there are some who by that daye of the which Christ maketh mencion here vnderstand that time whiche passed betwéene the day of his resurection and his assention into heauen Othersome more truly extend the same vnto the ende f the worlde from that time in the which the holy Ghoste was sent vnto the Apostles For the Apostls differing nothing from children naye being more lyke vnto blockes then men how sodenlye they were chaunged by the instruction of the Spirite of God we may playnly sée in the Actes of the Apostles Act 2 i7 Therfore whereas he denieth that they shall aske any thinge he hath this meaning Ioel ◠8 R. In that day in the which I wil send vnto you the holy Ghoste all these thinges shall be reuealed vnto you of the which I haue tould you C. Not because the Apostles did cease euen when they were moste wise to demaunde at the mouth of Christe but there is onely here a comparison of a double state as if Christ should say that their rudenes should be corected in such wise that they which dyd stut and stammer in euery small thing should easely attaine to all perfection To this agréeth the saying of Hieremy And they shal teach no more euery man his neighbore saying Know the Lorde for they shal all know me from the least of them vnto the greatest He doth not take away prophesie neyther doth he abolish that doctrine which ought to florish in the kingdome of christ but he rather denieth that groase ignoraunce shall take place when all men are taught of God the which ignoraunce possesseth the mindes of men vntyll such time as Christ the sone of righteousnes illuminateth them by the bright beames of his Spirite Whatsoeuer ye shall aske the father A. For the exposition of this place read the 13. and 14. verses of the 14. Chapter goyng before 24. Hitherto haue yee asked nothing in my name aske and ye shal receiue that your ioye may be full A. This séemeth at the firste fight very absurde that the Apostles asked nothing before that time in the name of Christ when as Luke maketh mencion that they desired Christ to teach them a for◠of prayer Teach vs say they to pray a Iohn taught his Disciples Agayne it is not lyke that they were so long conuersaunt with Christ but that they obserued that rule and forme of prayer which the lawe prescribed Beside this it is very probable that they vsed to pray though for temporal things onely seeing Christ taught them first to séeke the kingdome of God and the righteousnesse therof The which they performed afterwarde as may appeare by this their petition Lorde encrease our faith But Christe by these wordes sought to bring his Disciples to the knowledge of the true mediator C. For he had allredy sufficiētly declared him selfe vnto them to be the very same mediatour but their knowledge was so obscure that they could not as yet frame their prayers aright in his name And it is no absurditie to saye that they prayed vnto God vpon trust of the
sayth that he retourneth vnto the Father that they myght certainelye beléeue that by his departure they shoulde loose none of those benifites which hee hath brought because he sheddeth and powreth out of his heauenly glorye the power and efect of his death and resurrection Therefore he left the worlde when he putting of our infirmities was receyued vp into heauen but yet notwithstanding we are made pertakers of his grace because hée sitteth at the right hande of his Father and gouerneth the whoale worlde 29. His Disciples sayde vnto him Loe novve taulkest thou plainely and speakest no prouerbe 30. Novv are vvee sure that thou knovvest all thiÌ„gs nedest not that any man should aske thee any question â–ª therefore beleeue wee that thou camest from God M. The disciples because they did not as yet suffitiently knowe them selues boaste in these wordes that they knowe more then in very dede they knew The lorde had sayde These thinges haue I spoken to you by prouerbes the time will come when I shall no more speake vnto you by prouerbes but I shall shew you plainly of my fathere The Discipls contrary wise saye Lo now talkest thou playnly and speakest no prouerbe They thought that they vnderstode all thinges and that ther was no prouerbiall obscuritiy in the wordes of Christ B. But when the Lorde had at large declared his greate loue towardes them they also in like manner began to burne in loue towardes him they thought that they conceyued much and they perswaded them selues of more than they coulde eyther conceiue or do R. Therefore it was an opinion and not knowledge presumption and not Fayth in that they confesse nowe that they playnely vnderstande the wordes of Christ For they vnderstande not as yet what this meaneth that hée wente to the Father for to vnderstande this they needed the reuealing spirite C. In that therefore they exclayme nowe that theyr Mayster speaketh playnelye and without figure they go to farre yet notwithstanding they speake as it was in deede and which also wée finde true at this daye For hée which hath tasted but a little of the doctrine of the Gospell is more zealous and hath more féeling of Fayth than if hee knewe and well vnderstoode all Plato Yea the sighes which the Spirite of GOD stirreth vp in the heartes of the Godly are manifest testimonies that God doth worke by a secrete meanes aboue theyr capassitie For otherwise Pauele woulde not haue called them groaninges which cannot bee expressed So that wée must thinke that the Apostles felt some profite in suche wise that they might trulye saye Rom 8 26 that the wordes of Christe were not altogeather prouerbiall but they were deceyued in this in that they séemed vnto themselues to know more than they dyd But hereof came the error that they knew not what the gifte of the Spirite shoulde be They triumph therefore before the time euen as if a man shoulde thinke him selfe verye rytche hauing but one péece of goulde in his pursse They gather by sertaine signes that Christ procéeded from GOD and they glorye as though there were nothing wanting But as yet they were farre from that knowledge so long as they knâ—we not what Christ shoulde be vnto them afterwarde A. Also they playnely ynough declare theyr dulnesse in knowing Christ by this that they saye Now are wee sure that thou knowest all thinges as though now and neuer before they ought to knowe that Christ knowe all thinges and hereby to beleeue that hée came out from God M. To what ende then had they séene so many and so greate myracles Of the which notwithstanding Nicodemus saide VVee know that thou art come a teacher from God Iohn 3 2 For no man can do the signes which thou doest except god were with him Iohn 6 69 Furthermore yf so be they did not beleue vntill now that he came from God what ment they to say before we beleue and knowe that thou art Christ the sonne of the lyueing God Thus we sée that faith in the knowledge of Christ was often times so weake in the Apostles that euer now and than they néeded confirmation They beleeued before that he came from God into this worlde but that faith and knowledge had as yet muche obscuritie weakenes whervpon it came to passe that so soone as they receyued anye light and confirmation by and by they thouht that they did truely and certainly know and beléeue although as yet when they spake these thinges their knowledg was obscure and their faith weake ynough the which that which followeth doeth testefye 31. Iesus aunswered them doe yee nowe beleeue 32. Beholde the hower draweth nye and is alreadye come that yee shall bee scattered euerye manne to his owne and shall leaue mee aloane and yet am I not aloane â–ª for the father is wyth mee M. Christ speaketh not this to caste in their téeth their slownesse to beléeue because at the laste they did but beginne to beleeue after they had séene so many myracles but rather to forwarne them and put them in mynde of the temtation to come C. For because they stoode to much in theyr owne conceit Christ putteth them in mynde of their owne infirmitie to the ende they mighte kéepe them selues within their compasse We neuer know well what we lack and howe farre we are from the fulnesse of fayth vntill we come to some seriouse tryall for then proofe maketh plaine howe weake our fayth is which we thought to be perfect and strong Of this Christ putteth his Disciples in mynde and pronounceth that it wyll shortly come to passe that they shal forsake him And this interrogation of Christ is Ironicall as yf he hadde sayd Do ye thus boast as though ye were strong in fayth A tryal is at hand wich will plainlye shewe your imbecillitie For persecution is like a touchstoane to prooue fayth a little whereof when it apeareth maketh them to feare and to stoupe which before weare to lofty M. Therefore there are heare two thinges to be consydered the one is that it ought not to séeme straunge yf there be some which in tyme of peace beléeue and when persecution commeth goe backward séeing the very same hapened to the Apostles The other is that wée oughte to be put in minde of this Infirmitie while as yet we beléeue that wée may think wiihin our selues nowe wée beleeue but when aduersite commeth what wyll we then doe This forwarning will bring to passe not only that we shall be wary and circomspect but also modest and perpetually depending vppon the grace of Christ Mannes minde is vnstable Mans mynde is vnstaple and chaungeable according to the tyme and state insomuch that the mindes and manners of the most parte are according to the tyme. Hobeit I am not aloan C. This correction was added to the ende we maye knowe that nothing is derogated from Christe when he is forsaken of men For séeing in him selfe his power and glory is
that euell Where hée sayeth that they haue ouercome who are as yet in the middest of the skyrmyshe But our condition differeth far from theyrs which fight vnder the standerdes of men For Mars to them is doubtfull and the successe of the battaile vncertaine but wee before wée encounter with the enemye are conquerours because our head Christ hath once ouercome the whole worlde for vs when he ouercame Satan the Prince of this world So that hée maye paraduenture afflicte the children of God but hee can neuer haue the victorye for that the cause belongeth to Gods kingdome By the name of the world in this place Christ reprehendeth all that is contrarye to the saluation of the Godlye in speciallye all corruptions the whiche Sathan abuseth to intrappe and beguile vs. B. Therefore the worlde is so ouercome by Christ that it maye onelye profite vs but not hurte vs yf so bée through Faith which is the victorye of the worlde wée cleaue faste vnto Christ to the end ⧠The .xvij. Chapter 1. These wordes spake Iesus and lyfte vp his eyes to heauen and sayde Father the houre is come glorifye thy sonne that thy sonne also maye glorifye thee R. HITHERTO from the thirtéen Chapter Christe hath taught that he was sent of the Father into this world and that hee woulde goe to the Father againe Beside this he confirmed with many comfortable consolalations all those that beléeue in him against the offence of the Crosse specially with the last comfortable precept in the Chapter going before Be of good cheere I haue ouercome the worlde For wherevnto soeuer thou haue respect whether it bée vnto corporall thinges or spirituall thinges the Crosse is alwaye obiected C. Wherefore the comming of the holye Ghost being promised by him he made them to haue better hope and also debated the matter at large concerning the glorye and excellencye of his kingdome R. And nowe he prayeth his Father fyrst that his Father would glorifye him seeing that the Ministerye of the Gospell was now fulfilled and the power of his glorifycation come Then he prayeth for his Apostles And last of all for all such as should beleeue through the Preaching of the Apostles M. Therfore Christ addeth a Prayer to that doctrine by the which he instructed and confirmed his Apostles and such a prayer as agreed with the present cause of the which he had spoken so largely This is a most excellent order and dilligentlye to bée obserued and noated not onelye of all the Ministers of Christ but also of the Faithfull that they turne from Doctrine to prayer For doctrine wyll be coulde except the same bée made effectuall by God Wherefore hee geueth an example to teachers not onelye to bée painefull in Preaching the worde but also by vsing prayer therewith to call for helpe from God that it woulde please him by his benediction to make the same fruitefull M. For whether thou teache or bée taught wée must not looke to receiue encrease and fruite by man but we must make our humble prayers vnto GOD who geueth boath to him that teacheth and to him that heareth increase and profite C. To bée short this prayer of Christ 1 Cor 3 7 was as it were a sealing of the former doctrine boath that it might bée fyrme in it selfe and also that the Disciples might geue credite therevnto and stedfastly beléeue it C. And in this Chapter Christ manifesteth his Priesthoode of whome it is written Thou art a Priest for euer after the order of Melchisedech Also Psal ii0 4 In the dayes of his fleshe hee offered vp prayers and supplications with strong crying and teares vnto God Heb. 5 2 which could saue him from death and he was hearde out of the feare M. Christ taught before nowe he prayeth Prayer preaching ioyned togither shortlye after he purposed to offer vp him selfe an acceptable sacrifice to God his Father C. And wheras Iohn sayth that Christ prayed lyfting vp hys eyes vnto heauen it was a token of greate feruencye in prayer For by thys Iesture he declared that hys minde and affection was rather in heauen than in earthe that leauing men he myght haue familliare talke wyth God Also he looked vppe to Heauen not because God is included ther who replenisheth the whole earth but because hys Maiestie there specially appeareth Ierem. 27. But concerning thys matter we haue spokē more in the eleuenth Chapter goyng before begynning at the fourty and one verse Father the houre is come M. In that Christ prayed openly and in the heareyng of hys Disciples it was not done wythout cause He loueth sylence and secrete prayer Math. 6.6 as Christ him selfe not onely in wordes but also by his owne déede taught in goynge aparte when he woulde praye into the wildernesse Math. 14.23 or else into some solitarye place but that kinde of prayer which the Lord vsed here was not onelye done for prayers sake but also for consolation and instruction And thys maner of open praier did not onelye perfite the Disciples but hath also brought vnto vs great consolation and instruction C. Fyrste of all Christ prayeth that hys owne kingdome might be glorifyed that he againe might set foorth the glory of hys Father He sayeth the hower is come bycause althoughe he was manifested by miracles and by all maner of power to bée the Sonne of God yet notwythstanding as yet hys spirituall kingdome was obscure which shortlye after gloriouslye shined Also he sayeth that the hower was come not which man had appoynted but the hower which was decreede by God R. But some wyll saye what meaneth thys that Christe prayed beyng assured of hys glorification I aunswere that assuraunce is the principall cause of hys prayer For except thou be sure certayne to obtayne thou prayest in vayne Prayer if it be effectuall proceedeth from faith For effectuall prayer muste spring from fayth and fayth is dyrected to the fyrme and stable promyse of God Wherefore except fayth be annexed to the vndoubted promyse it cannot bee that thou shouldest obtayne Math. 6.12 Thus we praye daylye Forgiue vs our dettes as wee forgiue our detters when as Christ purchased vpon the Crosse remission of our dettes many yeares before C. Therefore thys prayer was not superfluous because Christ so dependeth vppon the wyll of God that notwythstandyng be knewe that he must pray for that which was promised vnto hym sertainelye to come to passe God vndoubtedly wyll bring that to passe which he hath decrede though the whole worlde doe gaynesaye and resiste the same but yet neuerthelesse it is our parte to craue that at hys handes by prayer which hée hath promised bycause thys is the vse of promyses to styrre vs vppe to praye M. Furthermore we must consider that he saith not God glorifye me but Father glorifye thy sonne Fyrst of all it expresseth a trust and prerogatiue of the Sonne towardes the Father then it putteth a difference betwene the
he had receiued of his Fathers hande Notwithstanding this might seeme very absurde For there cannot be a better Rule of prayer deuised then if wee follow Christ our Captayne and mayster Math. 5 4 But we are commaunded to praye for all men yea euen for our enemies i Tim 2 1 Also the Apostle exhorteth that before al things prayers supplications intercessions and thanks geuing be made for all men Luk. 23 34 C. Furthermore Christ him selfe prayed after this Indifferently for all men saying Father forgeue them for they wotte not what they doe M. Moreouer it is the office of a Mediatoure not only to praye but also to offer And he offered him selfe vppon the Crosse for all men 2 Cor. 5 15 For as sayth Paul Christ dyed for all men Fynally Saint Iohn sayeth that he is the propitiation for the sinnes of the whoal world i Iohn 2 2 How then sayeth he that he prayeth not for the worlde seeing he dyed for all men Question and was the propitiation for the synnes of the whoale world C. This maye bée bréefly aunswered that these prayers which séeme to be made for all men are notwithstanding restrained to the electe of God Aunsvvere We ought to wish this and that man to be saued and so to comprehende all mankind because as yet we cannot distinguish the elect from the Reprobate yet notwithstanding we praye therewithall for the comming of Gods kingdome wishing that he would destroy his enemies This is euen as much as to praye for the saluation of all men whom wée knowe to be created after the Image of GOD and which are of the same nature that we are of and do leaue their destruction to the Iudgement of GOD whom he knoweth to be reprobates There was another sertayne spetiall cause of this prayer which ought not to be drawen into example For Christes prayer procéeded not only from the bare scence of fayth and loue but also from the féeling of his fathers secret Iudgementes which are hidden from vs so long as we walke through faith M. Therefore because wee knowe not who they are which so appertayne vnto the world that they can neuer be drawen away from the same it is méete that wée wishe well vnto all men and to declare our good wil by praier C. Furthermore by these wordes we gather that they whome it pleaseth God to loue out of this world shal be heirs of eternall lyfe and that this difference depended not vpon mans merites but vpon the méere good will and grace of God For the which place the cause of election in men muste fyrst beginne with fayth Christ plainly pronounceth that they were the fathers whiche were geuen vnto him And it is sertayne that they are therefore geuen that they might beléeue and that fayth commeth of this donation If so be this donation bée the originall of faith and that election go beefore the same what else can followe but that we confes that they are fréely chosen whom God will haue to be saued from amonge the rest of the worlde Nowe séeing Christ prayeth only for the elect the fayth of election is necessary for vs if so be we will haue our saluation commended to him of the father Therefore they doe great iniury to the faithfull which séeke to race oute of their mindes the knoweledg of their election to the ende they might depriue them of the helpe of Christe They also are here reprooued whiche vnder the pretence of their election geue them selues to all licentiousenesse of life and to negligence and sleweth in the work of the Lord whenas the same ought rather to mooue them to all godlinesse euenas Christ teacheth by hys example Furthermore whereas Christ prayeth not for the worlde but only for the elect it bringeth great horror and feare For for this cause the world ronneth headlong to all kynde of wickednesse to death to hell and into euerlasting condempnation for only the vnbeléeuinge for whom Christ prayeth ouercome in Christ through prayer all the euelles of the world and of the Deuell But the world by the Iust Iudgement of God is geuen ouer into a reprobate mynde and is lefte vnto his owne will and pleasure Wherefore as it liueth wickedly so by the horrible Iudgement of God it is cōdemned M. Here also we are taught to loue these hartely whom we knowe to belong vnto Christe and to the father and for that cause to make our earnest prayers vnto God for them 10. And all mine ar thine and thine are mine and I am glorified in them R. This is a confyrmation of Christes prayer For Christ obtaineth that at the hands of the father which he prayeth for because al things belonging to the father are his the which he would not haue sayd yf he had not bene the sonne equall with the father M. To the father béelongeth the sempiternal diuinitie wisedome power goodnesse all honor and glory heauen earth and all thinges in them Aungels men and whatsoeuer else therefore all these thinges also belong vnto Christ whom the father hath made heire of all thinges C. Christe therefore speaketh this to shewe that he shall sertainly be heard of the father Hebr. i. 2. As if he should saye I commend no other vnto thée than those whom thou knowest to be thyne owne because I haue nothing which thou haste not Therfore I will not be denied R. Notwithstanding he séemeth heare to speake spetially of the electe These thinges are so common vnto the father and to Christ that Christ taketh none to be saued but those whome the father hath elected for the same purpose and all those whom God hath elected those Christ taketh into his charge and saueth When he addeth And J am glorified in thē he sheweth that he hath iuste cause to haue care for the electe and to séeke their saluation seeing they seeke whollye to sette forth his glory As if he should saye I am now going out of the world these shall abyde in the world and shall glorify me that is to saye they shall preach to the whole world my victory and triumphe ouer sinne death and hell C. And this is a notable confirmation of our faith that Christ wil neauer ceasse to haue care for our saluation if so be he be gloryfyed And to gloryfy Christ is fyrst of all to beleeue in him as in the sonne of God secondly for his sake to doe and suffer al thynges thirdly to seeke dilligently to bring al men to beleue in him to professe his name and to imbrace his truth and fourthly to expresse his spirite in al things by the exercise of true godlinesse Al which thinges are loked for at their handes which are geuen to Christ of the father 11. And now am I not in the worlde and they are in the woorlde and I come too thee Holy father kepe thorough thy owne name them which thou hast giuen me that they may also be one as we are C. Nowe
speake were done in the Councell of the Phariseis and of the seniors of the people These thinges our Euangelist thought good to repeat as passed ouer in silence by the others and to omit that which the other thrée haue noted R. Christ or the worde of God Gods word accused of heresie and Christ of sedition is aways accused of two things Fyrst it is accused by the high Priests and Bishops of heresie Secondly by the ciuill Magistrate of sedition The first part of this accusation is handled before the high Priest concerning heresie the seconde before Pilate concerning sedition To these also was ioyned Herod who in the action of this Tragedie representeth the wyse men of this worlde for he contemneth and derideth Christ For the Gospel is to the Gentiles foolishnesse bicause it teacheth that the crosse is holy and glorious that death is life and suche like C. Therefore the high Priest asketh Christ a question as if he were some factious person who in gathering Disciples vnto him had brought schisme into the Church he questioneth with him as with a false prophet whiche shuld go about with new peruers opiniōs to corrupt the puritie of fayth But let vs note the hipocrisie of the false hye Priest He enquireth of the doctrine and Disciples of Iesu He myghte aske thys question in respecte of hys authoritie whiche he hadde among the people of God For it apperteyned to the high Prieste specially to defende true and wholsome doctrine and to represse that whiche was false and hurtefull notwithstanding thys appertayned not to the office of a highe Priest to cause a Teacher whiche hadde taughte dayly in the Temple openly before all menne whome he myghte haue hearde and whose doctrine he myghte haue learned of hys owne mouthe to bée taken violently with a bande of Souldiours and to be brought bounde before hym as a malefactour and a seducer of the people to bee condemned and put to death not yet conuicted Thys thyng beséemed not hys person but declared rather the malice of the Highe Prieste He moued thys question in the myddest of armed menne and bondes not that hee myghte knowe the truthe of Christes doctrine but that he myghte seeke and fynde oute some colour of Iustice and iuste condemnation wherwythall to blynde the eyes of the simple Thys fourme of questioning the Popishe Prelates vse at thys daye in suche places where the Gospell is persecuted to the which they haue alwayes annexed Inquisitions bondes and torments bicause they séeke no more to know the truthe than did the high Priest among the Iewes 20. Iesus aunswered him I spake openly to the worlde I euer taught in the Sinagogue and in the Temple whyther all the Iewes resorte and in secrete haue I sayde nothing C. Christe hauing doone the office of a Teather seeketh not anye newe defence yet notwithstanding lest he should forsake the patrocinie of the truthe he sheweth that hee is readie to defende all those thyngs whyche he had taught And wythall hee reproueth the impudencie of the Highe Prieste who enquireth of a moste manyfest matter as if the same were doubtfull Notwithstanding thys place seemeth contrarie to that other saying of Christe Mat 10.27 Math. 13.11 where he commaundeth the Apostles to preach that vppon the house toppes whiche they had harde in secrete Answere herevnto is made When he saythe in thys place that hée hathe spoken nothing in secrete it is to be referred to the substaunce it selfe which was alwayes one though the fourme of teaching were different Mar. 4.14 M. He hadde taughte the Disciples seuerally in secrete certayne things but yet the very same whiche hee hadde taughte in Parables openly before the people neyther yet bycause they shoulde retayne them in secrete but bycause when the tyme came they should preach the same vppon the house toppes He hadde taughte also in priuate houses but not therefore bicause he sought lurking corners and to shunne publique assemblies neyther dyd he teache any other things than the very same which he had taught in the Temple in the Synagogues and in other publique places C. Wherefore he mighte protest with a good conscience that hee hadde freely professed and sincerely publyshed the summe of hys doctrine M. Also we see heere howe the Lorde vsed the Sinagogues and Temples and also what we muste doo according to hys example in Ecclesiasticall assemblies He taughte he offered not Sacryfyce Doctryne belongeth too the people of GOD. Therefore they whiche doo nothing in their Churches but boa and bleate and sacryfyce are not the followers of Christe but of the Iewishe Priestes C. Moreouer very childishe is the error of some which thinke that they are héere codemned by the answere of Christ which handle the worde of God secretly and in closets when they may not publikely preache the same by reason of the tyrannie of the wicked For Christ doth not dispute what is lawfull to be done and what not but his purpose is to refute the impudent malice of Caiphas A. The Apostles also were then to be condemned who preached not onely publikely but also priuately in houses Act. 20.20 21. Why askest thou me aske them which hard me what I haue sayde vnto thē beholde they can tell what I sayde M. Christ would not haue refused the examination of his doctrine if so be these hye Priestes and Prelates had soughte with their whole hart the knowledge of the truth For how could he whiche was readie to dye for the saluation of mortall men haue denied so little labour to teach them which enquired concerning his doctrine But he knew that they sought nothing lesse then to be taught when they enquired of his Disciples and of his Doctrine Wherfore he appealeth to his hearers which were his enemies R. Wherby we learne what boldnesse ought to be in a teacher of the Gospell He dothe not denie the examination of his Doctrine which he knew to be so sounde and true that he referred the high Priest to the testimonie of those which had openly heard the same what maner of persons soeuer they were so that they would set malice and enuie aside He doth not appeale vnto his Disciples but to all generally whiche had heard him in the Temple and in the Sinagogue This testimonie of cōscience for teaching the truth ought to be in euery Minister of the worde in so much that he may also say Aske those whiche haue heard me beholde they can tell what I haue sayde A. The which they may easily do if so be they speake nothing of them selues but speake in the Churche as the wordes of God 1. Pet. 4 11. 1. Cor. 11.23 and if so be they haue receyued from the Lorde that whiche they deliuer vnto others 22. Whē he had thus spoken one of the officers which stood by smote Iesus with a rod saying Aunswerest thou the high Priest so M. This séemed to the seruauntes of the high Priest great contempt of their master
and of his Pontificall maiestie in that Christ answered not seruilely fearefully and abiectly saying May it please your Holynesse most Reuerende father to aske those which haue heard me but with a certayne reprehension and holde spéeche he sayth VVhy askest thou me aske them vvhich heard me what I sayd vnto them Therefore one of them thinking to do the high Priest a pleasure as a maynteyner of his Pontificall honor gaue the Innocent a blowe on the face béeing captiue and bounde and withall taunted him saying Ansvverest thou the high Priest so As if he should say Is this thy reuerence which thou geuest vnto the dignitie of the Priesthood Art thou so rashe that thou answerest the highe Priest no better than thou wouldest speake to a priuate person and one of the common sorte C. Therfore this was added fyrst of all that we might knowe how great the madnes of the enimies of Christ was what tyrannicall gouernment and also what discipline was amongest those hye Priests M. There is a Prouerbe Such a master such a man A man might know what this high Priest was by hys seruaunt It is too muche inhumanitie to checke taunt and beate a prisoner before a Iudge C. They sitte as Iudges and yet they are more fierce and cruell than brute beastes This was a Session in the which there should haue béen great grauitie and yet notwithstanding a seruaunt is so boulde and presumptuous that in the middest of the Plea euen before the Iudges he striketh the Prisoner which was found gilty in nothing Wherfore it is no maruell if so be the doctrine of Christ be condemned in so barbarous an assemblie M. It became the hye Priest to haue reprehended and corrected thys rashnesse of the seruaunt but bicause he séemed to be a maynteyner of his Maiestie agaynst the Lorde he alowed this wicked acte by his silence This flattering Parasite representeth all those whiche allowe and confyrme the disdayne arrogancie and iniquitie of false Bishoppes and doo iudge it great contumelie and dishonour to the Bishoply dignitie if all things concerning the same be not seruilely with submission allowed and extolled euen to heauen They can not sée their iniquitie but can with great feruencie maynteyne their Episcopall dignitie and authoritie 23. Iesus answered him If I haue euill spoken beare witnesse of the euill but if I haue well spoken why smytest thou me M. Fyrst we must note the patience of Christ He might haue reuenged hymselfe of that lewde seruaunt of the wicked hye Priest but he thought it better to suffer contumelie then to reuenge hymselfe 1. Pet. 2.23 The whiche is set downe héere for our example Luk. 9.56 A. For beside this that the sonne of man came not to destroy mens soules but to saue them he was also readie to suffer death Luk. 23.34 that we beeing enemies he might reconcile vs vnto his Father Wherevpon afterwards he prayed for those which crucified him so farre was he from wishing vengeance to be taken of them M. Therefore he suffereth contumelie and taketh not vengeance of his enemie and yet notwithstanding he holdeth not his peace at his iniquitie neyther doth he forsake his Innocencie but maynteyneth the same C. As if he should say If I haue offended accuse me that when the matter is heard I may be punished according to the offence For the foresayde violence was no lawfull dealing but another maner of order and modestie belonged to iudgements Christe therefore complayneth of greate iniurie done vnto him if he hathe not offended and that if he had offended yet they should haue delt according to lawe and equitie and not by violence But Christ here séemeth not to obserue that Mat. 5.39 which he commaunded his to do in another place For he doth not turne his right eare when his left checke was buffeted Answere R. If thou wel vnderstand the word of Christ by which he expoundeth the Law it shall manifestly appeare that Christ hath fulfilled his owne doctrine For this is the meaning of that place If so be any man do vnto thée any iniurie contumelie or harme thou muste be so farre from requiting one iniurie for another that thou must rather be prepared to suffer great iniuries Compare nowe the déede of Christ with this saying Did he reuenge him selfe Peter sayth he did not Did he geue euill words agayne Thou hearest a defence but no accusation Thou hearest an admonition but no rayling For he sayth If I haue vvell done vvhy smitest thou me As if he should say I strike not agayne I do not reuenge my selfe but I warne thée repent least worse happen vnto thée from the Lorde our God C. Wherefore it is not alway required in Christian patience that he whiche is hurte should both holde his peace and suffer iniurie but this is required that he suffer the same patiently without desire of reuenge and that he rather seeke to ouercome euill by dooing good The spirite of Sathan doth too muche carry the wicked to doo harme yea thoughe no man prouoke them M. Moreouer that whiche was done vnto Paule by Annas the high Priest Rom. 12.21 differeth little from this whiche was done vnto Christ by the presumpteous seruant of the wicked hye Priest 24. Now Annas had sent him bound vnto Caiphas the high priest R. This sentence must be included by a Parenthesis C. For bicause the Euangelist had sayd that Christ was led to the house of Annas had so prosecuted his Narration as though the counsayle and assembly of the high Priest had béene there he now giueth vs to vnderstande that he was brought backe agayne to the house of the highe priest A Thys also semeth to be added to exaggerate the iniurie done vnto Christe by the hye Priests seruants for it was very vnmeete that a prisoner bounde and vncondemned should be foully beaten before a Iudge standing at the barre pleading and defending hys owne cause Concerning the reste of the texte betwéene this and the .28 verse read oure commentarie vppon the .26 chapter of Mathevv 28. Then led they Iesus from Caiphas into the haule of Iudgemente It was in the morning and they themselues went not into the Iugemente haule leste they shoulde be defiled but that they might eate the passeouer R. This is a preparation to the second parte of the oration or communication by whiche Christe was reproued of sedition M. For the Euangelist passeth to the declaration of those things which were done before Pilate of the Romaine Lieftenant C. That examination of the whiche Sainct Iohn speaketh was very early before the breake of the day Yet notwithstanding there is no doubte but that they had in euery place of the Citie their bellowes to set the people on fyre the burning madnes of the people which with one consent required to haue Christ deliuered vp to death flamed so sodainly The hye priestes had the examining of Christ not that it was in their power to geue
sentence but bicause by their prudence they might deliuer the oppressed to the iudge as the matter concerning him were sufficiently examined and knowen M. They made haste to finishe their purpose leste the wicked acte might be preuented or let by any tumult or trouble C. The Romaines called as wel the house of the Lieftenante as the Tribunall seate where iudgement was commonly giuen the iudgement haule It was in the morning A. Reade the exposition of this in the 27. of Mathew in the .11 verse Also concerning the reste of this chapter reade our commentarie vpon the sayd 27. chap. begynning at the sayd verse ⧠The .19 Chapter Then Pilate toke Iesus therfore and scurged him M. IT appeareth by that whiche followeth wherefore Pilate caused the Lord to be scourged R. He saw that the Iewes were so enuious against Christ that no persuation nor fayre speach could stay them from murdering him Wherefore to auoide a greater mischiefe whiche was the kylling of an Innocente hée chose a lesse punishmente C. Hopyng that the Iewes by this meane punishement would be contēted whē Christ was scourged M. But this purpose of Pilate though it were directed to auoyde the necessitie of killing Christe yet notwithstanding it can not be defended as well done For he shoulde fréely haue deliuered the Innocente and haue deliuered him out of the handes of the wicked and not to haue scourged him C. And whereas he laboreth so earnestly and profyteth nothing we muste therein consider Gods decrée by whiche Christe was appointed to death Yet notwithstanding his innocency was often times mayntayned by the testimony of the Iudge to the ende we might knowe that he béeing frée in all thinges from sinne was made gylty for others and sustayned the punishemente due for the sinnes of other R. Moreouer the Lord declared in his onely begotten Sonne how he will haue hys Electe and adopted sonnes to be handled in this worlde For if he suffered his onely begotten Sonne to be scourged how much more will he suffer his adopted Sonnes too be whipped and scourged Pro. 3.12 Apoc. 3.19 Whome the Lorde loueth sayth Salomon he correcteth and he scourgeth euery sonne whom he receiueth 2. And the souldiers wounde a Crowne of Thornes and put it on hys head and they did on hym a purple garment This no doubte was done at the commaundement of Pilate to set some note of offence vppon the Sonne of God bycause he made him selfe a king and this he did to fulfill the madnesse of the Iewes as if he had beene perswaded that Christe was rightly accused of them Notwithstanding the souldiers wente beyond their commission and delte more cruelly with Christe then they were commaunded euen as all the wicked are wente to doo who when any occasion of euill doing is offered vnto them gréedely take the same R. For the souldiers with contempte Crowne Christe put on him Purple and giue him a reede in his right hand for they heard that he desired a kingdome but while the wicked deryde and contemne him the purpose of God hath his effect For by these ceremonies Christe is set in his kingdome and it is declared that the kingdome of Christe is not of this world that is to say glorious in the flesh adorned with pompe mightie in external power but a thorney and purple kyngdome that is subiecte to afflictions and passions 4. Pilate wente foorthe agayne and said vnto them Behoulde I bryng hym foorth vnto you that ye may knowe that I finde no fault in hym M. Pilate testifieth againe of the innocency of Iesu A And therfore he pronounceth sentence againste him selfe For if so be Christe be subiect to no fault why was he wipped by the commaundemente of the Iudge After the same manner the tyrants at this day whiche cruelly vexe and torment the professors of the Gospel pronoūce many thinges against them selues wherby they shall one day be iudged For they say Woonderfull is the condition of these heretiques they haue nothing in their mouth but the woorde of God they talke alway of God and of Christe and contenting them selues with the word of the Gospell they contemne humaine traditions as superfluous many suche lyke thinges they speake by which they pronounce the cause of the Godly to be most Iuste and them selues moste wicked wretches R. As touching the ciuill law Christe of right shoulde haue beene sette at lybertie seeing the sentence of the Iudge was satisfied and the Ciuill lawes can geue to one cause but one punishemente But this is the lotte of Christ and of the Gospell in this worlde to haue wrong and iniustice in this worlde offered him For as at another tyme Christ was condemned by the Phariseis hys cause not heard and the Gospell contemned before it was knowen euen so at this time Christe though he were cleare and quit by the sentence of the Iudge yet notwithstanding impietie would haue hir pleasure 5. Then came Iesus foorth wearing a crowne of thorne and a robe of purple and Pilate sayth vnto them behoulde the man M. To the ende Pilate might somewhat pacifie the Iewes and might bring them to humaine compassion and pitie he fyrst pronounceth Christe to be an innocente secondly he willeth them to behold with more pittifull eyes the man myserably handeled and intreated and to laye asyde their furie As if he shoulde say if ye be men haue pittie vppon thys poore man miserably intreated if he be iuste discharge the Innocent R. But they were so farre from being satisfied and appeased that they waxed more outerageous than they were before crying with a lowde voyce Crucyfie him Crucifie him With the lyke voyce the mad Ethnix cryed out againste the Christians saying To the Beastes To the Beastes Away with the Church robbers away with them A. So the Papistes at thys day cry out against the professors of the Gospell To the fyre To the fyre To whome we may more modestly answere To the Scriptures To the Scriptures and as the Prophet speaketh To the lawe and to the testimony But these miserable men heare not this voyce C. Wonderfull verely was the madnes of the people of the Iewes and theyr crueltie no lesse whose myndes coulde not bée moued to pittie and mercie by so sorrowfull a sight But God was the moderator of all these thinges that hée myght reconcile the worlde to him selfe by the death of hys Sonne A. Concerning the verses following reade oure commentarie vppon the .27 of Mathew beginning at the .23 verse 31. The Iewes therfore because it was the prepartion of the Sabbath that the bodies shoulde not remayne on the crosse on the Sabbath day for that Sabbath day was a hie day besought Pilate that theyr legges myght be broken and that they myght be taken downe M. Thus far commeth the hystorie of the passion and crucifying of the Lorde and the Euangelist goeth forward with that which happened after the death of Christe C. Therfore that whiche he telleth concerning the Iewes
power of his resurrection whiche was moste principall Wherfore it is no maruell if suche grosse affections put a vayle before hir eyas 16. Iesus saythe vnto hir Mary She turneth hir self and said vnto him Rabbony whiche is to say Master C. In that Christe suffered Mary to erre for a shorte time it is profitable for vs to confirme our fayth but nowe wyth one worde he reuoketh hir from errour M. He sayth not I am he whom thou séekest for whose sake thou wepest so much but he calleth hir by hir proper name as one familiar friende speaketh to another and that with suche a voyce as was best knowen vnto the woman C. At the first he spake vnto hir as a stranger but now taking vpon him the person of a Master he speaketh vnto hir as to a Disciple euē as we heard before that a good shepheard calleth all the shepe of his flocke by name Iohn 10.3 The voice therfore of this shepeherd perceth into the mind of Mary openeth her eyes moueth al her sences affecteth her forthwith to geue her self vnto christ For She tourned hir selfe and said vnto him Rabboni M. The Euangelist in saying that Marie tourned hir selfe about againe meaneth that she tourned hir face again to the Sepulcher whither peraduenture hir heart was bent A. For she had a feruent vnspeakeable desyre to fynde the Lord but so soone as she heard and vnderstoode the voice of her Shepeheard she biandby cryed with great ioye and admiration Rabboni C. Thus in Mary we haue depainted to vs the Image of our calling For this is our only enteraunce into the true knowledge of Christ if so be he know vs fyrst and do familiarlye call vs vnto him not with that common voyce which generally soundeth in the eares of all men but by which he doth specially cal those shepe which are geuen vnto him of the father Hereuppon the Apostle Paule sayth Gal. 4.9 After that ye knew God yea rather wer known of God And the efficacie of the word appeareth hereby that Mary gaue biandby vnto Christ that honour which was due vnto him For the name of Rabboni is not only honorable but contayneth also the profession of obedience Therefore Marye declareth her self to be a disciple of christ and submitteth her selfe vnto him as to a maister This is a wonderfull and secret conuersion of mans mynde when God illuminating the same by his holye spirite maketh the same of blynde sodenly to sée perfectly The like example we haue almost in the two disciples which were going to Emaus A. For when as at the fyrst their eyes were held that they knew not Christ Luk. 24.30 at the length when he toke bread and blessed and brake the same their eies were opened and they knew him whom before they iudged to be a straunger C. Furthermore the example of Marye ought to be an exhortation vnto vs that so many as Christ calleth vnto him do answer him presently again without delay 17. Iesus sayth vnto her touch me not for I am not yet ascended to my father but goe to my brethren and saye vnto them I ascend vnto my father your father and to my god your God B. Mary wold haue imbrased Christ for the exceding loue ioy which she had because she saw Christ present again in the flesh But when the Lord sawe that she wondered at his carnall presence more than was mete seking to lift vp her mynde to heauenly thinges and to the imbracinges of faith forbad her to touch him saying Touch me not C. Notwithstanding this séemeth not to agree with the narration of Mathew Mat. 28.9 For he plainlye writeth that the women imbrased the féete of Christ And seeing afterward he would haue his disciples to handle and to feele him what cause was ther why he should forbid Mary to touch him Obiection M. For he said vnto Thomas brīg hither thy finger and see my hands and put thy finger into my syde and be not faithles but beleuing C. The solution hereof is very easy if so be we consider that the women were not prohibited the touching of Christ before such tyme as they were too busy and desirous to touche him Answere For no doubt he did not forbid thē to touch him so far forth as it was nedefull to take away all doubt but when he saw that they were to busye in impracing his féete hée moderated and corrected that rashe zeale For they depēded vppon his corporal presence neyther did they know anye other way to enioy him than if he dwelt among them vppon the earth M. Moreouer bicause his disciples doubted whether he were truly risen again or no and bicause the same which appeared vnto them was iudged of them to be but a vision Luk. 24.37 to the end they might beleeue the resurrection he sayd Feele and see for a spirite hath not flesh and bones as ye see me haue Also Thomas had sayde Except I see the print of his nailes in his handes and put my finger into the print of the nayles and my hande into his side I will not beleue Therfore Christ did very well in offering him selfe to be felte of him A. But in Marye there was no suche doubting that there should neede any further feeling but it was requisite that she shuld come to a further faith and to more plain vnderstanding of the kingdome of Christ least she should abase him in cogitation more than there was cause C. We must also note the reason which Christ addeth For I am not yet ascended to my Father For by these wordes he commaundeth the woman to suspend their affection vntill suche time as hee was ascended into the glory of his kingdome Furthermore he sheweth the fayth of his resurrection not such a faith as they imagined to them selues as that when he was risen againe he should raigne triumphe in the world but rather that by his ascension into heauen he shold take possession of that kingdome which was promised vnto him and sitting at the right hande of his Father might gouerne the Church by the power of his spirit Therfore the sence and meaning of his wordes is that the state of his resurrection is not full and perfecte vntill such time as he sit at the right hand of his Father in the kingdome of heauen As if he should say B. Think not bicause ye sée me presente in the flesh that ye haue obtayned the fruition of all good thinges I sayd before vnto my disciples that it was good for them that I should go vnto my Father to whom when I had ascended I would send my spirite the comforter and bring all things to passe for them These thinges ye ought to looke for and not to make such account of my corporall presence Abstaine therfore from this earnest touching lest ye be to much addicted to my carnal presence ye ought hereafter to imbrace me by faith raigning in heauē C. But this
also for Thomas hys fayth For this was not done for Thomas his sake onely but for our sakes also that nothing might be wanting whiche mighte confyrme our fayth M. Moreouer in that Christe spake these thinges to Thomas not in secrete but openly before all the Apostles it was not done without cause For this vnbeleefe of Thomas was not secrete but manyfest vnto the rest of the Apostles Wherefore there was no cause why eyther hys estimation or his shame shoulde be spared For why shoulde he be ashamed openly to be cured who was not ashamed openly to offende A manyfest woâ—â—de must haue a manyfest plaster Therfore let vs hereby learne what is the forme of ChristiaÌ„ discipline Christian discipline Let these things which are secret be secretly corrected and these things which are manyfest he manifestly reprehended Also this open reprehension of Thomas serued greatly to the confirmation of the other Disciples which were present Euen so Paule willeth that they which sinne openly be openly reproued that others may feare For he which by his vnbeleefe stayeth others froÌ„ the fayth of Christe muste suffer hym selfe to be cured by open correction C. But wonderfull and monstrous was the vnbeleefe of Thomas who béeing not contente with the simple sighte of Christe woulde haue his hands also witnesses of the resurrection And thus he was not onely obstinate but also proude and contumelious agaynst Christe But nowe at the laste when he had seene Christe he oughte to haue beene ashamed and afrayde And yet as thoughe he had knowen no faulte by him selfe he bouldly and without feare putteth in his hande For we may easily gather by the wordes of the Euangelist that he dyd not repent hym before he was conuinced by touching Thus when we geue lesse honour to the worde of the Lorde than is méete there creepeth into our hartes by little and little obstinacie which bringeth with it contempt whereby all reuerence of him and his worde it quite taken from vs. Wherefore we muste take the more payne in brideling the lasciuiousnesse of our nature least by obstinacie we quenche the féelyng of pietie and shut vp the gate of fayth agaynst our selues 28. Thomas answered sayde vnto him My Lorde and my God Bv. Thomas so soone as he had seene and touched knowing bothe the face and also the wonted voyce of the Lorde is awaked and euen as a man when he hath beene out of his wits and commeth againe to him selfe he crieth out saying My Lorde and my God For an abrupte spéeahe hath alway great vehemencie And there is no doubte but that shame constrayned him thus to crye whereby he might condemne his former slouthe Bv. But this as it is a moste briefe confession of a true fayth so also it is moste absolute For Thomas gathereth by the true resurrection of the bodye that hee was Iesus and the Lorde that is to say the Redéemer and the king of all Also God that is to saye the life and conceruation of all creatures and not onely the God and Lorde of all things but also his God and his Lorde For he doth not crye Thou art Lord and God but My Lorde and my God Therfore suche sodayne exclamation sheweth that fayth was not cleane extinguished in him thoughe it were buried for a tyme. For he toucheth not the diuinitie of Christe in his side nor in his hands but he gathereth muche more by those signes than they did shewe And whereof came this but onely bicause he returned to him selfe from obliuion Also who woulde haue thoughte that so great fayth would haue followed suche obstinate vnbeleefe Act. 9.2 So Paule in the beginning was a most cruel persecuter of the Church notwithstaÌ„ding afterwarde he became a most faythfull Apostle For these wonderfull iudgementes of God are described to this ende and purpose that wee mighte learne to know the wonderfull goodnesse of God who turneth euill into good C. For the same whiche happened to Thomas happeneth sometyme to manye Who castyng the feare of God asyde for a tyme runne at randam in so muche that there appeareth no fayth at all to bee in them but so soone as they are chastised with Gods correction subduing flesh and bloude they retourne to a better mynde 2. Kin. 12.13 The whyche we may beholde in Dauid after the shorte admonition of the Prophet For it commeth to passe by the wonderfull goodnesse of God that the Electe forsaking not the faythe doo neuer so farre fall but they soone ryse agayne Wherefore wee muste take carefull heede that we fall not away from the faythe Notwithstanding let vs bee sure of thys that GOD dothe holde backe the faythful with a secret bridle least they should fall to their destruction and doth alway kepe in their hartes some sparks of faith Christian fayth which afterwards in due time he kindleth by the blast of his spirite M. We see also heere what is the confession of a christian fayth He is a true Christian which confesseth with his hart that Christ is his Lorde and God for we see that this confession is approued of Christ He woulde neuer haue suffered the honor taken from his father to be giuen vnto him falsly But he confirmeth that which Thomas spake Therefore if he had not beene God he woulde neuer haue aproued this confession of Thomas Wherefore this one place is sufficient to ouerthrow the heresie of the Arrians C. Héereby let vs learne to be brought from the man Christe vnto the true God Christ For that our fayth may come vnto the diuinitie of Christ we must fyrste beginne with that knowledge whiche is most easie bicause our fayth doth profite and go forwarde by degrées so that wee apprehending Chryste in earth borne in a stable and hanged vpon the crosse may come at the length vnto the glory of his resurrection and from thence to his eternall lyfe and power in the which his diuine Maiestie shineth 29. Iesus sayth vnto him Thomas bicause thou haste seene me thou haste beleeued blessed are they that haue not seene yet haue beleeued Bv. Least anye man shoulde saye these thinges were spoken and written concerning the Apostle Thomas they appertayne not vnto mée the Lorde extendeth the same vnto all the faythfull pronouncing them blessed whiche haue not seene and yet beleeued C. Christe reprehendeth nothing in Thomas but onely bicause he was so slowe to beléeue that hee was violently to bee drawen vnto the faythe by the experiment of his sences the whiche is quite contrarie to the nature of fayth Blessed are they that haue not seene M. According to the Hebrew phrase he vseth the Preterperfect tence for the Present tence He dothe not condemne the faythe of Thomas to the whiche he hadde exhorted him saying Be not faithlesse but beleeuing But condemneth their faythe whiche seeing not are contented with the hearing of the woorde of God onely So when he sayth Blessed are they vvhyche heare the vvorde of God and
séemeth to be so ordered by gods dispositiō and appointment C. For god had suffered thē to labor weary them selues in vaine al the night to make the miracle more manifest For if they had taken any thing the power of Christ would not so quickly and so euidentlye haue appeared but laboring all the night in vain then sodenly inclosing a great multitude of fishes they haue iust occasion geuen them to acknowledge the grace of the lord Bv. By this place we are taught that all mans labour is in vaine except the lord prosper blesse his endeuour R. For so long as we labour wtout Christ we labour in vaine And this is the cause why they which oftentymes take most paynes are most poore For they sée not God in their labour God is not séene but by the word The father is not séene but by the sonne What then saith the sonne The father clotheth thée the father nourisheth thée Therfore if by faith thou begin to labour in this word of the sonne thou shalt truly see god in thy labour who will throughly blesse thée whatsoeuer thou takest in hand it shall prosper C. Also God doth oftentimes exercise the faithfull euen as he hath don the Apostles to commend vnto them his blessing If so be alwayes all thinges which they take in hand should haue good successe no man almost wold impute the fruit gain of his labour to the blessing of god euery one would boast of his owne labour kisse his owne hands but when sometyme they wearye thēselues wtout profite if so be afterward any better fruit chaunce to come they are cōstrained to acknowledge somwhat that is extraordinary Thus it cōmeth to passe that they begin to attribute the prayse of prosperous successe vnto the grace of God 4 But when the morning was come Iesus stood on the shore neuerthelesse the disciples knewe not that it was Iesus Iesus saith vnto them children haue ye any meate c. Bv. The disciples knew not christ either that they were far frō the shore or else bicause their eyes wer held as wer the eies of those disciples which were going to Emaus M. But Christ most frendly calleth vnto thē saying Children haue ye any meate By this voyce is set forth that fatherly affectiō which Christ beareth toward al those which will be his disciples M. Christ demaundeth this question as a marchaunte come thither to buy fyshe And when hée asketh them if they haue any meate hée meaneth fish But the disciples supposing that he had bene some other man which came to the lake to buy fyshe answered him that they had nothing 6. And he saith vnto thē cast out the net on the ryght syde of the ship and ye shall finde c. C. Christ commaundeth not as by the right and authoritie of a Master but geueth frendly aduice as one of the people M. And by this admonition hee prepareth away for the miracle For it was necessary that they shuld haue this watch word before that they might afterward know wherunto they might referre this sodayne and vnloked for multitude of fishes And wheras Christ did not make the fyshes of their owne accord to leape into the disciples Ship but be rather would haue them to be taken by the inclosier of their net By this image we are taught that the gospell is néedfull to be preached euen among the elect by the ministrie of the Apostles that they may be saued C. The disciples not knowing what to do and being without hope of fruite easilye yelded to the counsayle of him whome they tooke to be a straunger If so bee any man had geuen them suche counsayle at the fyrst pitch they would not haue bene so ready to obaye The which is therfore spoken least any man should maruayle that they were so obedient séeing they were so far spente with labour Therefore bicause they had taken nothing they obeyed the worde of the Lord though vnknowne vnto them if peraduenture they might at the last take some fish to carry home with them C. Howbeit this is no commen example of sufferaunce and patience that they continue their labour after the day lighte which they had spent without profite all that might And verely if so be we submit our selues to the blessing of him we must patiently wayte for the same For ther is nothing more vnméete than bi andby to pull back our hand from our labour if it appere not profytable The nakednes of Peter testifieth that the Apostles had laboured very sore and yet notwithstanding they let not to cast in their net a freshe that they might omit no occasiō Notwithstanding in that they obeyed the commaundement of Christ it cannot be ascribed vnto faith For they heard him as a straunger Now if so be at any tyme our vocation séemeth yrkesome bicause our labour and trauayle is without fruite yet notwithstanding when the Lord exhorteth vs to go forewarde let vs be of good chéere we shall haue at the last good successe in due tyme. 7. Then sayd the disciple whom Iesus loued it is the lord When Symon Peter heard that it was the lord he gyrt hys coate vnto hym for he was naked and sprang into the sea M. This disciple beloued of Iesus was Iohn who wrote these thinges Hée was the fyrst which knew the Lord by the inclosing of the wonderfull companye of fyshes of whom he enformed Peter also R. Therfore it appereth for what cause they had taken nothing all the night long and afterwards drew a great multitude of fishes into the Ship namely for no other cause than that they might thereby the more plainly know the Lord euen as oftentimes our praiers séeme to be vaine if so be anye thing contrary vnto our desyre happen And with this purpose the Lord doth work contrary to our prayers that he may afterward more fully graūt vs the petitions of our hearts may be more largely glorifyed in vs. Moreouer the Euangelist by his example teacheth that when we haue good successe contrary to our expectation wee must lift vp our myndes vnto the Lord bicause we ought biandby to remember that this benefyte procéeded from his grace which is the author of all goodnes This godly knowledge of the deuine grace which Iohn had in his mynde brought him to the knowledge of Christ also For he knew not Christ with his bodely eyes but bicause he was perswaded that this aboundance of fysh was geuen vnto them of God hee gathereth that it was Christ which directed theyr handes And sprāg into the sea As faith was fyrst in Iohn so Peter biandby excelleth him in feruencie of the spirit when setting all feare of perill asyde hée casteth him self into the lake R. For Christ being knowne no daunger is feared C. Notwithstāding it is vncertaine whether he did walke vpon the sea or swim to the shore Let it suffyce vs to know this that he leauing the ship tooke his way not rashlye
denyall of Christ of the which we haue hard had made him vnworthy of the Apostleshippe For how should he be a faythfull teacher of the fayth whiche had so fowlly fallen from the same He was made an Apostle namely with Iudas But so soone as he had forsaken his place office and dignitie he was also depriued of the honor of the Apostleship Bv. Therfore least he might seeme to be remoued for euer from the fellowship and office Apostolical by the thréefolde denyall he is receiued agayne by the trebble confession of his loue and now as well libertie as authoritie to teache is restored vnto him both whiche he had lost through his owne fault And least the infamie of his fall might any thing hynder him Christ quite wipeth and blotteth away the same Such a perfect restitution both for Peter and also for his hearers was most necessarie for him it was necessarie that he mighte the more boldely execute his office beeing assured of his vocation to the whiche he was restored agayne for the hearers also least the fault remayning still in the man mighte haue giueÌ„ some meÌ„ occasion to despise the gospel Simon Ioanna A. Concerning this name we haue spoken before Iohn 1.42 Simon Ioanna sayth our Sauiour louest thou me Bv. The whiche some referre vnto the Disciples that this might be the sence and meaning Louest thou me more than thou doest these thy brethren and fellowes But it séemeth to be the more simple sence and meaning if so be thou vnderstande that Peter was asked whether he loued the Lorde more ferueÌ„tly than did the rest Peraduenture the question rose herehence for that he leauing his felowes in the Skiffe cast him selfe into the lake not tarying the time of rowing and seeking to come first vnto the Lord standing vpoÌ„ the shore Also because he fund the Sauiour very mercifull vnto him in forgeuing his sinne Luke 7.47 by righte the greater loue is required of him For he to whom more is giuen ought to loue more C. But howsoeuer the matter standeth that way it is most certain that the meaning of Christ in these wordes is that no man can faythfully serue the Church and take paynes in féeding the flocke excepte he haue further respecte than vnto men First the office of teaching of it selfe is laborious and troublesome seeing there is nothing more harde and to keepe men vnder the yoke and obedience of God of whom some are weake some lighte some peruerse some dull some slouthful some hard and vnapte to be taught Preaching a harde office Also Satan for his parte thrusteth in al the lettes and stumbling blocks he can deuise to discourage the good shepheard or at lest to weaken him Therfore none shall câ—nstantly go or warde in this office but he in whose hart remayneth the loue of Christe that he forgetting him selfe and wholly adicting him selfe vnto Christ may ouercome all impediments and stayes Thus Paule declared him selfe to be affected when he sayd The loue of Christ bindeth vs. Bv. To be short Christ requireth of the shepheard burning and earnest loue For the Lorde did not aske Peter as one ignorante what was in the harte of Peter or of any other maÌ„ but he sought to imprint this in the mindes of al his Disciples that he must of necessitie be endued with perfect loue toward Iesus Christ whiche taketh vpon him the care of his flocke C. Therfore let them which are called to gouerne the Church remember that if they will eightly and truly execute their office they must first begin at the loue of Christ Yea Lord thou knowest that I loue thee M. So great is the constancie and trust of a good conscience that it is not afrayde to appeale vnto the knowledge of the Lorde and to take the Lorde him selfe for a witnesse Peter sayth not Thou knowest Lorde that I loue thée more than these doo but Thou knovvest Lorde that I loue thee He exalteth not himself aboue the rest neyther doth he ascribe lesse loue vnto them than vnto him selfe but modestly and simply affirmeth that he loueth the Lord. He could iudge no more of other mens harts than they could doo of his For no man knoweth what is in man 1. Cor. 2.11 but the spirite of man that is in him Euen so we must testifie of the truth of our hart that in the meane time we reiecte not others nor presume to iudge of the spirit of other men Feede my Lambes C. The Scripture applyeth this worde Feede metaphorically to all kinde of gouernment But bicause héere he speaketh of the spiritual gouernmeÌ„t of the Church it is good for vs to note in what partes the office of a shepeheard consisteth For we haue héere no vayne or idle dignitie depaynted vnto vs neyther dothe Christe commit any gouernmeÌ„t to a mortal man that he may vse the same at his own pleasure Christ seeing he is properly the only shepheard of the Church who gouerneth and feedeth his sheepe by the worde of saluation Pastors of Christe to feede hys sheepe bicause he vseth the helpe of men to preache doctrine dothe giue also vnto them his name or at lest communicateth the same with them Therefore they are accounted for lawfull and true Pastors before God which gouerne the Churche by the ministerie of the worde vnder the head Christe Whereby we may gather what burthen Christ layeth vpon Peter and vpon what condition he appoynteth him a gouernour of his flocke Whereby also the wickednesse of the Bishoppes of Rome is playnly inough refelled and dysproued whiche wrest this place to establishe the tyrannie of their Popedome To Peter say they it was sayde aboue the rest Feede my Sheepe Why it was spoken rather to him than to the rest we haue shewed before Supremacie of the Pope But there is nothing geuen to Peter in these words whiche is not aswel common to all the Ministers of the Gospell R. For the Apostles haue all one power bicause they haue all one and the selfe same spirite all one worde of the Gospell giuen vnto them to preach C. Therefore the Papistes doo seeke to proue in vayne that Peter was chiefe bicause he was specially spoken vnto aboue the rest But admit and graunt that he had some speciall honor aboue the rest how will they proue that he was placed in the highest degrée of all other He was in deede the chiefest among the Apostles but shall it therof follow that he is the vniuersal Bishop of the whole worlde Verely whatsoeuer Peter hathe receyued doth no more appertayne to the Pope than it dothe to Mahumet For by what right dothe he chalenge to him selfe to be Peters successor And what man in hys right wittes will graunt vnto him that Christ speaketh here of any right of succession Yet notwithstanding he will be counted Peters successor I would to God he were None of vs doth let him but that he may loue Christ and take care and charge to
féede his flocke But neglecting the loue of Christe the moste highe Shepheard and reiecting the office of feeding to boast of succession is extreme impudencie and follie Bv. This also hath a singuler emphasis that Christ sayd not Feede thy shéepe Act. 20.28 1. Pet. 1.18 but feede my shéepe feed my lambs For he hath made vs a peculier people to him selfe by the redemption of his bloud Ministers therfore are shepheards of the Lordes flocke and not Lordes G. Moreouer heereby it dothe playnely appeare what great care Christ hath for our saluation when he doth so specially commit the same vnto Shepheards M. Also wee must not lightly passe this that Christe calleth all the faythfull his Lambes For he giueth vs to vnderstande that as yet they are tender and are therefore to be fed with greater care and diligence euen as ther is commonly greater care had for the feeding of yong Lambes than for olde sheepe bicause the hope of the flocke consisteth in them 16. He sayth vnto him the seconde time Simon Ioanna louest thou me c. A. Agayne the Lord asketh Peter whether he loue him laying vppon him the same burthen which he did before saying Feede my sheepe Bv. That is to say refreshe comfort reproue admonishe and teache with the worde of truth M. Here is the office of a Shepheard expressed For the verbe which we haue heere dothe not onely signifie to feede but also to gouerne and rule Thus the minister of Christe ought to feede the Lords sheepe with the prouander of doctrine and to direct and gouerne them with the worde of admonition and correction C. Moreouer Christe did not commit all generally vnto Peter to others to be fedde but onely his lambs and sheepe Euery good shepheard muste seeke to bâ—â—ng all vnto Christe And bicause they can not discerne betweene sheepe and wilde beastes we must séeke by all meanes possible to tame those that are more like Wolues than sheepe But when they haue done all they can it is but lost labour which is not bestowed vpon the chosen sheepe 17. He sayth vnto him the third time SimoÌ„ Ioanna louest thou me c. M. Peter was very sory by the remembraunce of those things which were past least the same might happen vnto hym agayne which happened before when he presuming and bragging ouermuch had a miserable fall C. Or else he thinketh that he is secretly nipte and blamed as not answering to the minde purpose of Christ But we shewed before that this repetition is not superfluous Also Peter as yet had not experience howe deepe this loue of Christ ought to be imprinted in their mindes who were to withstande an innumerable sorte of perils Afterwarde he learned by experience that this strayte examination was not vayne Also in hys person all they which wil take vpon them the charge of gouerning the Church are taughte not lightly but deepely to examine them selues what zeale they are endued withall least they runne back or faynt in the middest of their course We also are taught to be quiet and patient when soeuer the Lorde shall straytly or roughly examine vs bicause he hath iust causes of that thing of the whiche oftentimes we are ignoraunt 18. Verely verely I saye vnto thee when thou wast young thou gyrdedst thy self and walkedst whyther thou wouldest but when thou shalt be olde thou shalt stretch foorth thy hands another shall gyrde thee c. Bv. After that Christ had receyued Peter into the company of the Apostles and had restored him to his name and office prescribing what he should doo namely loue and feede C. He armeth him also agaynst the battell whiche was at hande And so he dothe not onely require of him fayth and diligence but also an inuincible courage in perils and constancie in bearing the crosse willing him to be readie to suffer death so often as neede shall require Bv. Whereby he declareth what all teachers of the Gospell and faythfull pastors must looke for to receyue at thys worlde namely greeuous afflictions and in the ende shamefull death C. For although the condition of all Pastors be not alike yet notwithstanding this admonition perteyneth to all in some parte The Lorde spareth many and requireth not their blud being only coÌ„tented with this that so long as they liue they wholly consecrate theÌ„ selues vnto him in fayth But yet bicause Sathan biddeth battell dayly they muste be alwayes prepared to dye whiche take vppon them the office of feeding bicause they haue to doo not onely with sheepe but with wolues When thou wast yong M. Christ doth not heere so muche put a difference betweene youth and old age as betweene the time of worldly peace and tyrannical persecution C. And by this worde of gyrding he comprehendeth all outwarde actions by whiche a man frameth him selfe and his life Howbeit many thinke that the kinde of death whiche Peter suffered is heere noted bicause he was hanged with his armes stretched out But what kinde of death soeuer it was that Peter suffered it is better to be ignoraunt of the same than to beleeue doubtfull tales Bv. Therfore the simple sence is this Before that Peter was a preacher of the truthe that is to say an Apostle of Christe he had libertie to lyue as he lysted the world did not hate him But so soone as he was made the seruant of Iesus Christ and a preacher of the Euangelicall truth Iohn 5.19 the whole worlde was against him For the whole world lieth in wickednesse But the Gospel preacheth to the whole world righteousnes Therfore it accuseth kings Princes high and lowe riche and poore And herevpon it commeth that the preachers of the truth are hated of all estates and degrees of men euen to the death C. Now in Peter we haue a notable spectacle of the estate and condition of vs all Many liue in ease and pleasure before they be called of Christ but so soone as they haue giuen their name vnto hym and are receyued for disciples they suffer greeuous conflicts they are in perill and at deathes doore This condition though it be harde and paynfull yet notwithstanding we must beare the same paciently For he knoweth our infirmitie he will lay no more vpon vs than we shal be able to beare A. 1. Cor. 10.13 So he bare with Peter so long as he was tender and weake euen as he said vnto him Iohn 13.36 VVhither I go thou canst not follovve me but thou shalt follovve me heereafter And leade thee whither thou wouldest not C. It seemeth absurde that Christ saith his death shall not be voluntarie For as he hath no constancie so hath he no prayse of Martyrdome which is caried violently to death agaynst his wil. M. But we must distinguish here betweene the will of the spirite and the wil of the flesh C. For this ought to be referred to the battell of the spirite and the flesh which the godly feele in them For
being wholly occupyed in the personnes of menne haue litle regarde to the veritye of doctrine R. For this contencion is plaine carnall and procéeding from Ambicion as also the Disciples of Christ accused a certaine man whiche cast out Deuilles in the name of Christ and yet followed not them for that they thought that aucthoritye to worcke Myracles Mar. 9.38 Mat. 18.1 Luk. 22.24 was geuen whollye vnto them Furthermore they contended too carnallye about the Supremacye M. And it is not onely in this place spoken of the Disciples of Iohn Mat. 9.14 that they laboured for their Mayster against Christ by the Spirite of Emulacion for wée haue the lyke in the ninth of Mathewe But notwithstanding all this there was no contencion betwéene Christe and Iohn neyther did Iohn séeke any other thing but that hée might decrease as Christ increased Bv. Therefore by this example wée sée howe much wée maye hurt the peace and tranquillitye of the Churche The vnitye of the Churche rent by leaning to muche to Gods Ministers if wée attribute to much to Gods Ministers For so both the glory which belongeth vnto Christ the Creatour is geuen to Creatures and also the vnity of the Churche rente when as one is addicted to this minister and another to that Therefore the Apostle sayeth to the Corinthians 1. Cor. 1.12 1. Cor. 3.4 I heare that there are contentions among you For euerye one sayeth I am of Paule and I am of Apollo and I am of Cephas and I am of Christ Is Christ deuided VVas Paule Crucifyed for you Math. 23.8 Eyther were yee baptized in the name of Paule To this ende also pertayneth the saying of Christe Bee not ye called Lordes for one is your Lorde euen Christ C. Therefore they are here noted which are rather ledde with the vaine and wicked loue of menne than with the Loue of GOD and therefore wee are admonished to haue regarde to this one thing and to séeke by all meanes possible that Christ alone maye bée glorified 1. Cor. 4.1 A. And as for all others let vs estéeme them as the Ministers of Christ and as dispensatours of the misteries of God 26. And they came vnto Iohn and sayde vnto him Rabbi he that was with thee beyonde Iordane to whome thou barest witnesse beholde the same baptizeth and all men come to him And they came to Iohn PAR. The Disciples of Iohn went about to tourne awaye the People from the Baptisme of Iesu and to perswade that the Baptisme of Iohn was more effectuall to washe awaye sinnes than the Baptisme of our Lord Iesu The which thing when they coulde not perswade the people vnto they came vnto Iohn making complaint vnto him and thinking that he woulde take it in euill part and by some meanes or other restraine this emulation M. And they finde no faulte with the Legal purifyinges but with the Baptisme of Christ and by the spirite of emulation they are fullye bente against Christ for Iohns sake Euen as Iosuah Num. 11.28 was zelous for Moyses And truely this emulation or enuye is so muche the worse for that contemptuouslye they speake of Christ For to extenuate and abase Christ they geue him no manner of title of reuerence whereas they call Iohn Maister As if they shoulde haue sayde Hée which ioyned him selfe to thée as a friende and fauourer of thy cause and which was Baptized of thée of whome also for honours sake thou barest witnesse as of a holye manne beholde the same being nowe conuerted and tourned another waye abuseth thy Testimonye against thée presuming to Baptize and hath gone so farre that all men nowe come to him the which no doubt will fall out greatlye to the defasing of thy honoure and fame R. Therefore wée praye thée that by thy aucthoritye thou wouldest forbidde him and his Disciples to Baptize for it is a venture if they procéede least we bée forsaken and despised for all men forsaking vs gooe to them and are Baptized Bv. Beholde the fruites of a rashe zeale without knowledge Zeale with out knowledge B. Hereby also it appeareth how sone good men may bée made the aucthours of sectes against theyr wylles To whome thou barest witnesse C. By this argument eyther they gooe about to make Christ inferiour to Iohn or else to make him bound vnto Iohn because hée was come to honour For they count it for a great benefite that Iohn had geuen to Christ such glorious titles and names concerning the Messias And whereas they adde that all men come vnto Christe that procéedeth of moste wicked enuye For they feare leaste theyr Mayster shall be forsaken straight waye of the multitude A. The lyke almost spake the high Priestes and Pharisées of Christ saying If wee let him goe thus Iohn 11.48 Ioh. 12.19 Iohn 8.12 all men wyll beleeue on him Also sayde they Ye see that ye profite nothing Behold all the whole worlde goeth after him But I woulde to GOD all the worlde woulde followe Christe For hée whiche followeth him walketh not in darckenesse but hath the lyght of lyfe 27. John aunswered and sayde A man can receyue nothing except it bee giuen him from aboue Certaine referre these woordes vnto Christ as though Iohn should accuse his Disciples of wicked presumption against God in going about to take away From Christ that which was giuen him of his Father As if he shoulde haue sayde No man wyll vsurpe or take any such thing vppon him except it be geuen him from aboue Let it not therfore offende you that hée gathereth Disciples vnto him by Baptisme and that many come vnto him I woulde to God that both you and all other men would acknowledge him for a Maister and principall teacher In vaine therefore ye goe about to abase him whome God hath exalted But other some thinke it to bée an exclamation into the which he bursteth foorth euen for verye gréefe that his Disciples had so litle profited And verylye they were to much blinded in séeking to make him no better than his seruaunt whome they had heard so often to bée Christ Therefore Iohn might haue iustlye pronounced that hée had spent his labour in vaine in teaching men both Deafe and sencelesse vntill they were renewed in minde But theyr sentence is more probable which referre these woordes to Iohn as if hée should haue sayde It is not in your nor my power to make myselfe great because euerye one of vs must bée such as it shal please God to appoint Heb. 5.5 For hée which is the sonne of GOD hath not honoured him selfe what man is hée that dare presume to couette more then it shall please the Lorde to geue him Therefore it doeth not appertayne to my aucthoritye to staye Christ from his office for this is my office onely whiche I haue receyued from God to prepare the waye before Christ that I maye bée the voyce of a Cryer in the Wildernesse to Baptise with Water
Greater aucthoritye then this I haue not receyued neyther doe I arrogate any more to my selfe For it is greate ingratitude for a man to vsurpe and take more vnto him selfe than GOD hath committed vnto him For Salomon also sayeth Prou. 4.25 Let thine eyes directe thy waye before thee That is to saye Haue respecte vnto thy vocation C. This onelye cogitation if it were grauen into the mindes of all menne woulde bée sufficient to putte awaye all Ambition And Ambicion being taken away the mischiefe of contencions shall ceasse also For howe commeth it to passe that euery one so Ambiciouslye exalteth him selfe but onelye because wée doe not depende vppon the Lorde and contente our selues in that state wherevnto we are called M. This sentence also doeth admonishe vs of our necessitye and néede For wée haue nothing nor can haue as of our selues whether wée haue respect to heauenly or to earthly things Wée are myserable Man voide of all goodnesse and myserable were wée borne wanting all thinges and except wée were nourished and preserued by GOD wée should perishe sooner than the flower of the fielde Therefore to take awaye all Pride and haughtinesse of the minde lette vs haue alwayes before our eyes this saying of the Apostle VVhat hast thou O man 1. Cor. 4.7 whiche thou hast not receyued and if thou haue receyued it VVhy doest thou boaste as though thou haddest not receyued it Also hée sayth It is better to geue Actes 20.35 than to receyue Therefore it is miserable to receyue and more myserable than to geue So that nothing ought to bée attributed to our workes or to our industerye Bv. Hereby also wée gather that they doe gréeuouslye offende whiche geue that glorye vnto Saintes which they owe vnto Christ whome God hath appointed to bée our mediatour Aduocate and Intercessour and doe also geue more vnto Saintes than God hath appointed by which they doe rather dishonour than honour them M. Moreouer if man can receyue nothing except it bée geuen him from Heauen than howe so euer humaine wisedome braggeth and boasteth it selfe yet notwithstanding it cannot haue in verye déede that which it hath not receiued from heauen The Popes triple crowne and the signification thereof although this whole worlde attribute the same vnto him Therfore although the Bishop of Rome to signifye his power and aucthoritye in heauen earth and in hell weareth the Triple Crowne on his head and would haue all men to worship the same being herein like vnto Iupiter of whome the Poet faigneth with the triple Scepter yet notwithstanding because hée hath receyued the same from Constantine as some affirme and not from heauen hée sheweth him selfe to bée vaineglorious and nothing inferiour in Pride to Lucifer And whereas his faultors and defendours obiect vnto vs the Churche it skilleth not AV. For it is not written here by the Euangelist Except it be geuen him from the Church but he sayeth Except it bee geuen him from heauen 28. Yee your selues are witnesses howe that I sayde I am not Christ but am sent before him C. Iohn blameth his Disciples because they beleeued not his wordes For hée had oftentimes tolde them that hée was not Christ Therefore it could not otherwise bée but that hée with the rest were seruauntes and subiectes to the onlye begotten sonne of God M. Iohn sayeth not there are many which haue hearde this of mée and can bée witnesses that I haue sayde howe that I am not Christ least any man should suspect that he had not tolde this to his disciples but to certaine others secréetly leauing them in that false opinion which they had conceyued of him but hée sayeth Ye your selues are witnesses howe that I sayde J am not Christ By this place we sée howe obstinate and selfe wyll mans wisedome is when it hath once conceiued a false opinon and being admonished thereof retayneth an vndiscréete zeale by which it Iudgeth those thinges that are least to bée more principall and those thinges that are principall to be least C. And whereas hée addeth that he was sent before him hée declareth howe muche hée differeth from him For Iohn was sent before Christ to prepare his waye according to the statelye manner of Kinges who vsually haue theyr Haruingers and forerunners to make the waye before them M. But there is great difference betwéene the King him selfe and his forerunner Iohns humilitie who hath no other dignitie than that which he receyueth from the King which is to shewe before the comming of the king and to sturre vp all men to goe foorth and méete him C. Therefore Iohn maketh him selfe no better then a Subiect to the head and as one of the Ministers in the Churche not extolling him selfe to dishonour his head C. In no lesse euill parte doe all the Saintes of God take it if any man conceyue of them a false opinion and attribute that faith and reuerence vnto them which is due vnto the Lorde him selfe euen as the Apostle Paule teacheth 1. Cor 4.1 And contrarywise we offende herein if so bée we attribute lesse vnto the Ministers of God than of right appertayneth vnto them Therefore we must obserue and kéepe a measure whereby wée maye geue vnto the Lorde those thinges that are the Lordes and to the Ministers those thinges which belong vnto Ministers 29. Hee that hath the Bride is the Bridegrome but the friend of the Bridegrome which standeth and heareth him reioyseth greatly because of the Bridegromes voyce This my ioye therefore is fulfilled He that hath the Bride Bv. Least that any doubte should remaine in the mindes of his Disciples by hardnesse or obscurenesse of speach Iohn propoundeth a Parable wonderfully agréeing with his purpose by which hée teacheth that to Christ appertaineth all glory and that of him the whole Church ought to depende affirming of him selfe that hée is onelye a Ghest and looker on at the Marriage C. For by this similitude hée proueth more plainelye that there is but one Christ which is taken from amongest all other men For as hée which Marrieth a Wife doeth not therefore call his friendes to the Wedding to make his wife common to them or to make them partaker of the Bedchamber with him but rather that the Wedding by theyr presence might bée made the more honourable euen so Christ doeth not therefore call his ministers to the office of teaching that they shoulde suppresse the Churche and vsurpe vnto them selues the Lordshippe of the same but that he might vse theyr faythfull labour to sociate the same to him selfe It is a great and notable thing for men to bée set as gouernours and ouerséers of the Church and to represent the person of the sonne of God Therefore those whome the Bridegrome ioyneth to him are as friendes to celebrate the Marriage togeather But wée must note the difference that wée forgetting not our estate condition draw that to our selues which is proper to the Bridegrome but
spirite sayth VVo vnto you when all men prayse you for so did their Fathers vnto the false Prophts The flesh sayth Hée is a wise man and lyke to come to promosion that wil séeke to please God and man The Spirite sayth Mat 6.24 Gal i i0 i Ioh 2 xv No man can serue two maysters And againe If so bee I shoulde please men I were not the seruaunt of Christe For if any man loue the worlde the loue of the Father is not in him To conclude The flesh sayth So many as haue preached the worde of truth vnto men haue bene horriblely punished and haue myserablelye perished Apoca i4 i3 But the Spirite sayth Blessed are the deade which dye in the Lorde for they rest from their labours Wherfore feare not them which can kill the bodye and cannot kill the soule but feare him which can cast boath bodye and soule into hell fyer 9. Iesus aunswered Are there not twelue hours of the day If any man walke in the daye hee stumbleth not because hee seeth the light of this worlde C. This place hath bene diuerselye expounded but this is the true sence and meaning of the same First of all the Lorde borroweth a similitude from the night and the daye For if any man walke in the darckenesse it is no meruayle if hée stumble slyppe and go out of the waye but the light of the sonne in the daye time shaweth the waye And the calling of God is like the daye light whych wyll not suffer vs to go out of the waye or to stumble Therefore whosoeuer obayeth the worde of GOD and taketh nothing in hande but at his commaundement hee shall haue God his guide and director and vpon truste hereof hée maye securely and without feare go on his way For whosoeuer walketh in his wayes shall haue his aungelles to attende vpon him and to kéepe him that hee dashe not his foote against the stoane Christ therfore bearing himself bolde vpon this defence boldely goeth forwarde into Iury not fearing to be stoaned because there is no daunger of erring where God taking vpon him the office of the Sonne doth illuminate our steppes and moderate our course B. This therefore is the scence and meaning of that which Christ sayth As there are twelue hours of the day in the which men may walke and doe theyr busynesse for hée whiche will walke or doe any thing in the night easyly stumbleth so haue I my daye which is ended by the houres thereof therefore in this daye I must finish all those thinges which my Father hath committed vnto mée This day now draweth towardes night and is almost at an ende the houre is at hande when I must go out of the worlde to my Father Wherefore how greatlye so euer the Iewes are my enymies I wyll finishe my workes whyle I haue day and for this cause I must go boath into Iury and also to Hierusalem and sette forth my Fathers glorye hée shall take charge of vs and defende vs. The lyke allegorye the Lorde vsed in the ninth Chapter going before C. By these wordes wée are taught that so often as a man will followe his owne counsayle and purpose without Goddes calling hys whole lyâ—e is nothing else but a wandering and straying course and they which seeme most wise in theyr owne conceytes when they aske not counsayle at the Lords mouth and haue not theyr actions guided by his spirite doe like blind men groape in the darcke R. If any man obiect Why doeth Christ then somtime flee Obiection yf so be his enemies ar able to do nothing within the appoynted and limmited time A. Euen as he plainly declared when he sayd to sertaine of the Pharise is which perswaded him to shonne the fury of Herod For he sayde to them Luk. i3 3i Go and tell that fox behould I cast out Deuels and heale the people to daye and to morrowe and the third day I shall be perfited Neuerthelesse I must walke to daye and to morrowe and the daye following Aunsvvere R. I aunswere Christ therefore fled because his office as yet was not fulfilled the which béeing ended he willingly deliuered him selfe into the hands of hys enemies And he fled to teach vs that we ought not to tempte God but to vse those Iust and Lawfull meanes which God hath set before vs vntil the race and course of our gospell be finished That whiche is spoken of the ministerye of the Gospell ought to be vnderstood of the whole life of euery man For this corporall lyfe is set and appoynted within his bounds and limittes as it is writen Short are the days of man thou hast the nomber of his months Iob. i4 5 thou hast appoynted his bondes which hee cannot passe For if so be our hears which are the smalest things are nombered in the sight of God how much more are the dayes and howers of our lyfe nombered before God Wherefore so long as a man walketh within the compasse of twelue howers of the daye in the time of his appoynted life and in his owne calling his life shall not be impaired by any perill C. And this knowledge is very necessary for vs for the faithful can scarse moue their foote to followe God who must goe before vs in our vocation but Sathan by and by casteth in our way a houndered stombling blockes and séeketh by al meanes to stop vs. But so soone as the Lorde by his bryght Light willeth vs to goe forward wee must goe on with good courage although we be beset with many deaths because he neuer commaundeth vs to go forwarde but he incourageth vs with his promise that we maye be assured whatsoeuer we take in hand at his commaundement shall haue good successe He is oure Chariot whiche carieth vs without wearinesse through all tedious waies vntill we come to the hauen of reste In fine we are taught that the eyes of the Lord are euer ouer them to kéepe and preserue them which are ready to fulfill his will and commaundement Againe hereby also wee gather that the whoale rase of that mans life is accursed of the Lord who neglecting his word followeth his owne fantasy and doeth what hee thinketh good in hys owne eyes Bv. Wherfore true fortitude of the mind springeth from the fayth in Christ by which carefull feare is driuen awaye and by the loue of piette is quight rooted out of our heartes C. And Christ here according to his wonted manner deuideth the daye into twelue houres For although the dayes in sommer and winter doe differ yet notwithstanding the daye hath alwayes twelue houres and the night as many M Christ vsed no curiosity in humaine matters but tooke all thinges in good parte which common vse mayntayned with impietye 11. These thinges said hee and after that hee saide vnto them oure friende Lazarus sleepeth but I go to awake him out of slepe B. By this allegory the Lorde gaue his Disciples to vnderstand that he woulde
raise Lazarus from death wherevpon he did more rightly call the death of Lazerus a sléepe than death C. But greate was the rude Ignoraunce of the disciples which vnderstoode Christ to speake of naturall sléepe For although it bée a metaphoricall speache yet notwithstanding it is so commonly vsed in the Scripture that it ought to haue béene knowne to all the Iewes M. And hée coulde haue raysed vp this Lazarus being absent and a great waye euen as he restoared the Centurians seruaunt and the Rulers sonne to health but the consideration of this myracle did so require that hée should be present at the working of the same least anye occasion might haue bene giuen to the wicked to obscure his glory but that all men might know for a suretie that this Lazarus which had bene deade fowre dayes was raysed vp by his presence voyce and power And for this cause hée woulde not rayse vp neyther the ruler of the Sinagogues Daughter nor the Widdowes Sonne being absent Math. 9 i5 Luk. 7.14 but present In the ende of the worlde also hée can rayse vp all mortall men with hys power onelye insomuch that hée neede not descende to vs any more from heauen but the consideration of his glorye and maiestie requireth the same that so great a wonder may be wrought before the whoale worlde Wee must also noate that the Lorde sayde not Let vs goe into Iury againe but I go to awake Lazarus out of sleepe Hee would haue his Disciples companions with him in his iourney but he woulde not haue them fellowes with him in the miracle C. Here also hée commendeth his power in this that hee sayth hée will goe to rayse vppe Lazarus by whiche wâ—rdes hée sheweth himselfe to be Lord of death when hee sayth that hee rayseth those vp whome hee restoareth to lyfe Also seeing by this worde sleepeth hée noateth onelye the sléepe of the bodye some doe very fondelye drawe the same to mens soules 12. Then saide his Disciples Lord if hee sleepe hee shall doe well ynough M. The aunswere of Christ contayneth two thinges Fyrst for what cause hée must retourne into Iurye although the Iewes were so cruell Secondlye what hee woulde doe in Iurye To the first the Disciples make no aunswere but to the other they saye If hee sleepe hee shall doe well ynough by whiche they perswade Christ not to go into Iurye And yet notwithstanding they doe not subtilly wrest the wordes of Christ to theyr owne commoditie but because they thought that hee had spoken of a sléepe they redilye take the same as an occasion to shoone the perill 13. Howbeit Iesus spake of his death but they thought that hee had spoken of the naturall sleepe M. The Euaungelist addeth the exposytion of the wordes of Christ to declare the rudenesse of hys Disciples by which it came to passe that they vnderstande not the meaning of his wordes It ought therfore to seeme straunge vnto vs if so bée some at the first doe not vnderstande the Metaphoricall and parabolicall speaches of the Lorde seeing the same hapened vnto them which ought to haue vnderstoode them better by reason of theyr daylye familiaritye and acquaintaunce with the same Notwithstanding herewithall wée must consyder how that wée are more prone and readye to receyue and imbrace those interpretations of the worde of God which seme to defende the imbecillitye of our flesh than we are to agrée vnto those thinges which with perill and danger serue to the setting foorth of Goddes glorye And herevpon it commeth that while wée gréedely imbrace those things which séeme to agrée vnto our fleshe we oftentimes misse of the true scence and meaning of the wordes A. When Iesus hymselfe spake of the excelency of his kingdome before his disciples Math i4 by by there arose a contention among them who should be the greatest and when hee spake of the crosse and of the euilles which hée should suffer at the handes of the Iewes they vnderstoode not what hée sayde 14. Then sayd Iesus vnto them plainely Lazarus is deade M. Because they vnderstoode him not and therefore aunswered not to the matter hée speaketh nowe that thyng plainely which before hée had spoken obscurelye C. Great is the goodnesse of Christ in bearing with so greate dulnesse in his Disciples And verilye hée did therefore diferre the time to endue them with more ample grace of the spirite that they being renewed and chaunged in a moment the myracle myght be the greater M. They decerued to haue bene sharpely reproued of the Lord no lesse than was Peter by him at a nother time but because this cowardlines was not in one or two of them aloane but in them all Mat. 16.25 he dealt more gentlye with them and instructeth them by a more playne and manifest speache in the truth that they myght nowe haue lesse cause to doubt A. And this hee did to teache vs also by his example not to reiect such Disciples as are yet rude ignoraunt and carnall but gentlye to beare with them vntyll suche time as they haue attayned to more knowledge of the truth 15. And I am glad for your sakes that I was not there because yee maye beleeue neuerthelesse let vs go vnto him C. He meaneth that this absence was profitable for them because hys power shoulde not haue bene so manifest if so be he had holpen Lazarus out of hande For the nerer that the workes of God come to the ordinarye and common course of nature the lesse glorye they haue the which daily experience teacheth to be true For if so be he reache out his hand vnto vs at the first we regarde not his helpe Therefore to the ende his disciples might knowe that the resurrection of Lazarus was verely deuine it was necessary that he should differ the same that it might be paste all mans helpe Whensoeuer therefore God doth suffer vs béeing ouerwhelmed with misery to ly and languishe let vs knowe that he doeth it for our health Because yee maye beleeue R. What is it ye shoulde beléeue Fyrste that I am that very Christ the Sauioure of the worlde which rayse the dead from the graue that so ye maye be confirmed in that faith by that myracle wich I am aboute to worke Secondly that I am ready in the mideste of afflictions and doe care for your saluation when as ye your selues are Ignoraunt of the same C. So that his meaning is not that this was the fyrst rudiment and beginning of faith in them but the confirmation of a faith alredy begon as yet weake and vnperfect Neuertheles he sheweth that vnles God had declared his power they would not haue beléeued A. Here also we maye behoulde the fruite and ende of miracls For miracls tend to this ende that men may be won to the Faith or at least may be confirmed in the faith But lette vs go vnto him M. To whome To Lazarus to a dead man but what can be done to