deserued For euen as they were carefull to make this obiection vnto Christe so by this his aunswere they were not cleane put oute of doubte seeing they sought for nothing else but to haue occasion to accuse and to destroye Christe R. Furthermore Christe vsed this Iesture againe to the ende that otherwise busiyng him selfe he might bring them to a consyderation of that whiche he had spoken 9. And when they heare this being accused of their own consciences they went oute one by one beginning at the eldest euen to the laste and Iesus was left aloane and the vvoman standinge in the midest And when they heard this M. The Euaungeliste in fewe words but yet very playnly and euidently describeth the confusion of the aduersaries of Christ the Scribes Phariseis For they came to this ende and purpose that they might insnare Christe to the death with their traps or if this fayled to discredite him quight with the people The first they obtayned not for hée aunswered not against the Lawe of Moyses as they thought hée woulde haue done as for the other contrarye to theyr expectation they themselues sustayned with shame ynogh R. For the moste breefe and pithie sentence of Christe did not onely enter into their eares but also pearsed euen the bottom of theyr hart M. And their conscience no doubt was so greatly wounded with this aunswere of Christe that at the firste they were quight dumbe and had nothing to reply againe for it had bene to shamfull if they had denyed them selues to be sinners and againe reprochefull to their estimation and name if so be they had acknowledged the same séeing they were counted of all men iust and holy and fearing leste they shoulde when he had lifted vp him selfe agayne haue harde more than they wolde willinglye heare by and by while hée was wryting vpon the grounde agayne they withdrewe them selues secréetelye one by one out of the Temple tyl they were all gone Bv. and the more honourable that any of them was among the common people the more haste he made that he might not bée one of the last For this is meant by these wordes Beginning at the eldest euen to the last C. Hereby it appeareth howe great the force of an euyll conscience is for these wicked Hipocrites purposing with theyr cauilles to delude Christ so sone as they were wounded in cōscience but with one word as it were fled away With this Maule the pride of Hipocrites must bée beaten downe to the ende they maye bee brought before the iudgement seate of God Howbeit it maye be that they being made ashamed before men it shall preuaile more with them than the feare of God Notwithstanding this is much that they willingly acknowledge them selues to bee guyltie in starting awaye with shame Furthermore wée haue here to noate how farre this feeling of sinne differeth from repentaunce with the whiche the Scribes were touched For wee must bee so moued by the Iudgement of God that wee must not séeke for starting hoales to shonne the sight of the Iudge but must rather goe dyrectly vnto him Heb. 4. and craue pardon that we maye finde helpe in tyme. And Iesus was left alone M. This is not to bée vnderstoode that Iesus was so lefte aloane in the Temple with the Woman that not so muche as one man aboade with him styl séeing that this cause befell in the greate assemblye of People C. But that all the Scribes which brought the Adulterous woman were no more troublesome vnto him M. For not one of them remayned beside to whome this cause appertayned B. For they were all worthye so to bée confounded with shame that they should straite way draw them selues out of the sight of others This dyd the secréete efficacye of the spirite of wisdome in Christ bring to passe C. to the ende wée might not doubte but that we shall be able to ouercome all the practises of our enemyes if so be wée wyll suffer our selues to be gouerned of the same spirite But therefore it commeth to passe that wée are oftentymes oppressed because we neglecting their lying in wayte are nothing carefull to take counsayle or else trusting to our owne wisedome doe lytle consider howe necessarye for vs the gouernment of the spyrite is Lastly when it is sayd that the Woman aboade with Christ let vs learne by this example that there is nothing better for vs than to be brought as guylty before his tribunall seate so that we obedientlye submit our selues to his iudgement Luk. 9.56 A. For the Sonne of man came not to destroye mennes lyues but to saue them 10. When Iesus had lyft vppe him selfe and sawe no man but the Woman hee sayde vnto her Woman where are those thine accusars Hath no man condempned thee PAR. When Iesus by his diuine pollicye and wisedome had geuen those rauening and cruell wolues the repulse hée speaketh to the sinnefull Woman and that which he doeth he doeth verye surcumspectly First he asketh where are her accusars when as notwithstanding he knewe well inough that they were fled awaye with great shame and confusion Bv. Hée meaneth therefore that they being wicked and vngodly and hauing their owne conscience accusing them distrusted their owne cause M. Furthermore as not knowing that shée was yet vncondemned he demaunded farther saying Hath no man condemned thee When as no doubt he was ignoraunt of none of these thinges But his purpose was by these demaundes boath to comfort the woman and also to make manifest vnto the standers by howe vaine the Wisedome and pollicie of man is against the trueth 11. Shee sayde no man Lorde And Iesus sayde neyther doe I condemne thee Go and sinne no more no man Lord. M The Lorde demaunded of her two thinges but she only aunswered to the latter not greatly regarding where her accusers were She affirmed that she was condemned of no lawful Iudge the which the Lord knew wel ynough in déede the custome was not noe more than it is at this daye that condemnation shoulde goe before accusation and the accusers them selues were gone for shame But it was necessarie that this aunswere should be hearde because of the people whiche stoode by leste Christe might séeme to resist the Iudgement of the Lawe Neither doe I condemne thee C. We haue not here the symple absolution of Christe put downe but that he sent awaye the woman free And noe marueile for he woulde do nothing but that whiche shoulde become his persone R. As if he shoulde saye I leaue to the Magistrate his authoritie but seeing he hath left thée vncondemned neyther wil I condemne thee for therefore am I come to remitte sinnes My office is to saue and not to destroye C. For hee was sent of the Father to gather together the lost Sheepe Therefore béeing mindfull of his calling he exhorteth the woman to repentaunce and comforteth her with the promise of Grace M. He sayth not Neither shall any man condemne thée because
of Faith The worlde saith he cannot receiue the Spirite because it knoweth not the same but ye know it because it abideth with you Therefore it is the Spirit only which dwelling in vs offereth it selfe to be knowne whereas to other it is vnknowne and incomprehensible R. And by the name of worlde all the most wyse holy mighty and rych of the same are vnderstood for these are called the pillers of the world whom the world only receiuith and hath in admiration Wherfore the spirit is neuer les found than amonge the moste mightye of this worlde For they loue lying and hipocrisie they are blinded with their giftes They cānot therfore abide the spirit reprouing them of lyes and drawynge them from their giftes vnto the geuer M. By this place we are also taught that the world is altogether wicked an enemy vnto God subiect to the spirit of lyes And this is the fountayne from whence so many heresies errors false worshippyngs such lyke do come into the world It is much that he saith that the spirit of truth cannot be receiued of this worlde as yf a man should say that the spirit of sobriety The world is the welspringe of Herely cannot be receiued of droonkards the spirit of humilytie of prowde men nor the Spirite of shamfastnesse of impudent persons For this worlde is so blinded with the spirit of lying that it can neither see nor vnderstand the truth of God Fynally we muste noate that the faithfull are therefore called the temples of the holy Ghost because in them the holy Ghost doth truly dwell and abyde 18. I will not leaue you comfortlesse but will come vnto you M. Some vnderstande this of the retourne of Christ vnto his Disciples after his resurrection A. But other some a great deale better refer the same vnto the comming of the holy Ghost Bv. As if Christ shoulde haue sayde ye shall thinke when I am gone from you in my bodely presence that you are Orphants without a father but yf you consider the matter well I wyl neuer leaue you R. For I wyll come vnto you with the Spirite of consolation which shall help you with fatherly affection in all aduersitie So beneficiall shall my departure be vnto you so great profite shall my death bring vnto you C. This place teacheth what men are and what they can doe being withoute the Spirit of consolation they are Orphants which are reddy to suffer all deceits and iniures vnméete to gouerne them selues and apte of them selues to do nothing The only remedy hereof is for Christ to gouerne vs by his spirite the whiche he promiseth he wyll do Fyrste of all therfore the Disciples are put in minde of their owne imbecillity to the end they distrusting them selues may depend vpon the defence of Christe alone secondly he promising vnto them a remedy putteth them in good comforte because he promiseth that he wyll not leaue them 19. Yet a litle while and the world shall see me no more but ye shal se me because I liue and ye shal liue also M. By this thretning Christ declareth that the vnbeleuing ar vnworthy to enioy his sight any more C. withal prosecuteth the commendation of his spetiall grace which ought to suffice the Disciples to ease them and to take awaye their sorrowe When sayeth he I shall goe out of the sight of the worlde I will neuerthelesse be with you R. For shortly after my death I will go out of the sighte of the worlde that it shall sée me no more but I will be alwayes presente with you Bv. By the world he meaneth carnall men and such as are not regenerate which are vnbeléeuing and liue in the world after the maner of the world Also this word shall sée is by a Metaphor transferred from the body to the mynd Therefore carnall men and vnbeléeuers do not sée do not vnderstand nor beleeue Iesus to be the Sonne of God and yet neuerthelesse very man who by his death bringeth to life and redéemeth all mankind from damnation C. Therefore to the ende we maye enioye the secret behoulding of Christ we must not Iudge of his presence and absence according to the reason of the fleshe but we must behould his power with the eyes of our faith And thus it commeth to passe that the Faithfull doe alwayes behould and haue present with them Christ in spirite though he bee farre from them in body Because I liue and yee C. These wordes maye be construed two wayes eyther that this sentence is a confirmation of that which went beefore or else that it ought to be red seuerally as that therefore the faithfull shall liue because Christ loueth But the former scence séemeth beste to agrée out of the which we maye gather thys Doctryne that Christ is the cause of our lyfe M. For we are dead and oure lyfe is hidde with Christ in God Colos 3 3. In the beginning he noateth the cause why hee would be séene of his disciples and not of the world because Christ cannot bée séene but according to the spiritual life of the which the worlde is quite voyde The worlde seeeth not Christ and no meruaile for death is the cause of blindnesse But so soone as it beginneth to liue in Spirite it hath eyes to sée Christ 20. That daye shall yee knowe that I am in my Father and you in me and I in you R. Many by this Daye of the which Christ speaketh heare vnderstande the feast of Penticoste C. But he rather vnderstandeth all that time from the first declaration of the power of his spirite vnto the laste resurrection For then they beganne to knowe but it was a sertaine sciender instruction because as yet the holy Ghost had not so effectually wrought in them For to this effecte his wordes tende that it cannot be knowen by a certaine trifeling speculation and vaine curiositie what the sacred and misticall vnion betwixte him and vs is and againe what manner of vnion is betwixt him and his father but rather that this is the only way to know him when he powreth into vs his lyfe by the secret efficacy of his spirite And that is the experiment of faith of the which we spake a litle before Bv. But the Sonne after one manner is in the father and after another manner in vs. For by nature he is in the Father and in vs by participation by grace or by the felloweship of the spirite Concerning beath we haue spoken before in the sixt and tenth Chapters And Sainte Iohn in the Epistle sayeth Hereby wee knowe that we abyde in him i. Yoh 4 1◠and he in vs because he hath geuen to vs of his spirite C. Therefore we are sayde to be in him because we beeing graffed into his body ar made pertakers of righteousenesse and of all goodnesse he is sayde to be in vs because he declareth by the efficacye of his spirite that hee is the cause and authoure
concerning the braunches his Disciples C. And telleth them that they haue felt alreadye in them slues that whiche he had sayd because they were both planted and pourged in him M. As if he shoulde saye You my Disciples which are as braunches are cleane through the word which I haue spoken vnto you B. that is to saye through my doctrine which ye haue receyued For by the same ye are borne againe C. And there is no doubt but that he spake of the externall preaching when he expreslye nameth the worde whiche they had heard from his mouth Not that the voyce vttered by man hath onelye in it selfe such efficacy but in that Christ worketh in the heart by his spirite The voyce it selfe is the instrument of purging B. Therefore they are cleane which beléeue the Gospell and yet notwithstanding are purged that they maye bring foorth more fruite because by the gyft of the Father they profite in the Faith by whiche they are made the sonnes of God in the which the more they profite the more they are lyke vnto God and the more they fructefye aboue others Neuerthelesse Christ meaneth not that his Apostls are without al fault but setteth before them an experiment whereby they maye learne howe necessary the continnacion of grace is R. Therefore they were cleane not for theyr owne righteousnesse sake but for the worde which being reuealed by the spirite after the resurrectioÌ„ wrought cleannesse in the beléeuing Apostles So all Christians in them selues and in theyr owne righteousnesse are sinners but in Christ through the worde which they haue receyued by faith are iust and cleane R. We must also noate how the sanctifycation and purgation of the faithful as in the Scripture attributed to diuers thinges Purgation attributed to diuers thinges in diuers respects For the Father pourgeth by his spirite as the aucthour the worde purgeth as the hande and power of the aucthour the Sacrament purgeth as the instrument and appendix of the word and faith purgeth as it receyueth purgatirn from the Father by the worde wherevnto the Sacrament is tyed For thou shalt beléeue in vaine if thou beléeue not the recorde Rom x 17 A. Because true faith commeth by hearing and hearing by the worde of God Therefore we must noate all those sayinges which séeme to attribute purgation to diuers thinges as when it is sayde that God hath purifyed the hearts Also Actes xv ix Ye haue cleansed your heartes by obeying the trueth Againe Christ hath sanctifyed the Churche i. Pet. i. xxij cleansing the same by the fountaine of water in the worde of lyfe Ephe. 5.25 Also Hee hath saued vs through the lauer of regeneration Titus 3.5 and of the renuing of the holy ghost All these places spring from one grounde and tende to this ende that we might vnderstande the manner of purgation and the doctrine of of the Gospell C. the which Christ in this place commendeth vnto his Disciples of the fruite to the ende they might be the more prouoked to the meditacion thereof séeing it is as it were the husband mans knife to proyne and cut of rotten and fruiteles twigges 4. Bide in mee and I in you As the braunche cannot beare fruite of it selfe except it abyde in the Vine no more can ye except ye abide in me C. Againe hée exhorteth his Disciples to studdye and care to retaine and kéepe that grace with the whiche they are endued For the securitye of the fleshe can neuer sufficiently bée awaked And verilye Christ sought nothing else but to gather vs as a Hen doth her Chickins vnder her winges vnder his protection least by our lightnesse we being crept awaye might flee from him to our owne destruction Therefore to proue that hée had not begon the worke of our saluation to leaue the same vnperfecte he promiseth that his spirite shal be alwaies effectuall in vs. Abyde in mée sayeth hée because I am readye to abyde in you R. We abide in Christ by faith Christ abydeth in vs by his worde A. Herevppon Saint Iohn sayeth i Ioh. 3 24 Hee which keepeth his commaundementes abydeth in him and he in him And hereby we know that he abydeth in vs euen by the spirite which he hath geuen vs. Concerning farther matter reade the sixe and fiftye verse of the sixt Chapter going before As the braunche cannot beare fruite of it selfe Bv. More largelye and plainlye hée declareth by sentences what was the coniunction of Christ and of the Saints in the Churche and what fruite sprang from the same in the Church That is to saye that of that onelye coniunction and knitting tageather good fruites doe spring and that without him no good fruite doeth come from any man And the sentences or collations are these As the braunche of it selfe that is to saye of his owne nature and proper strength béeing taken awaye from his vine cannot bring forth any good fruite euenso except we abyde in Christ wée cannot bring foorth of our owne strength any good workes For it is Christ which watereth and norisheth vs by the grace of his spirite as it were by water that we might easilye bring forth the fruites of godlynesse And to the ende we might the more trulye vnderstande the collation he addeth saying 5. I am the Vine Ye are the braunches he that abydeth in mee and I in him the same bringeth forth much frute for without me can ye doe nothing M. Hée declareth and sheweth vnto his Disciples who they are and what he him selfe is lest that should be attributed to the brannches which belongeth vnto the Vine Bv. As if he should say Least ye shoulde bée ignoraunt what I meane by the Vine and what be the braunches Knowe ye that I aloane am that Godlye Vine which beare braunches and by my sap and moysture doe cause the same to fructefye but you my Disciples and so many as beléeue in mée are the braunches who of them selues that is to saye of theyr owne strength bring forth no good fruite For without mee can ye doe nothing This is the conclusion and application of the whoale parrable So long as we are without him we bring forth no good fruite acceptable vnto God because we are not apte to doe good R. What can be spoken more plainly against frée wyll Free wâ—l ouerthrown and against al humane strength be it neuer so strong For as the braunche being cut from the Vine bringeth forth no fruite but wythereth awaye euen so man can doe nothing at all to attaine to righteousnesse and saluation if so bee through vnbeleefe he bée separated from Christ Bv. This place therefore is verye notable and strong against the defendours of frée wyll affirming that it is in our owne strength and power to worke that which is good C. The Papistes notwithstanding do not onelye extenuate this sentence but also wreste and dallye with the same For although in worde onlye they confesse that we can doe nothing
wordes that Christ required of his Disciples mutuall loue But othersome much better who take and vnderstande the loue of Christ actiuely For hee woulde haue vs to enioy for euer the loue wherewith hee hath loued vs and therefore hee willeth vs to take héede least wee depriue our selues of the same For many do reiect the grace offered vnto them and many cast away that which they haue in their handes So soone therefore as wee are once receiued into the grace of Christ we muste take héede leste through our owne fault we fall from the same M. He is the vine and he powreth his nature and goodnesse into the braunches so long as they abyde in the stocke that they maye be partakers of the liuelye bloud and Iuyce of the same Whoso abydeth not in hym they perishe not through his but by their owne faulte C. Notwistanding whereas some inferre vppon these wordes that there is no efficacie in the grace of God except the same be holpen by our constancie it is but vayne For we doe not graunte that the spirite doth only require of vs those thinges which are in our power but doth also shewe what ought to bée done that yf so be wée lacke strength we maye séeke for the same from him Euenas when Christ exhorteth vs here to perseuerance we must not leaue to our owne Industerye and strength but wée must pray him which commandeth that hee wyll confirme vs in his loue 10. If yee keepe my commaundementes yee shal abide in my loue euen as I haue keapt my fathers commandements and abide in his loue A. Leste any man should abuse this place we must noat that Christ sayth not yf ye kéepe my commaundements ye shall deserue my loue but ye shall abide in my loue M. For the obedience and kéeping of the commaundements of Christ is not the cause wherfore we are loued but rather the conceruation of his grace which happeneth euen to the vnworthy He did not therefore beginne to loue vs Merits are not the cause of Gods loue because we haue kept his commaundementes neyther hath he chosen vs because we deserued the same but hée hath both loued and chosen vs fréely and without al maner of desert on our part That we might abyde in this grace he requireth at our hands that we kéepe his commaundementes C. For this is the best manner of perseuerance to followe him whether he calleth vs. Rom. 8.1 For they which are in Christ walke not after the fleshe but after the spirite For these are alwayes ioyned together faith whiche apprehendeth the frée loue of Christ a good conscience and newenes of life And in déede Christ doeth not reconcile the Faithfull vnto the father that they might do what they lyst but to the ende he guiding them with his spirite might kéepe them vnder hys fathers hand and subiection Wherevppon it followeth that they doe reiect the loue of Christ which proue not them selues by true obedience to be his Disciples But it séemeth a very strayght and hard matter that the obseruation of the commaundementes of Christ shoulde bée required at our handes in the which is contayned the exacte perfection of righteousenesse which is more then we are able to doe For thereof it commeth that the loue of Christ is voyd excepte we be as pure as Aungels This maye easily bee aunswered â–ª for séeing Christ speaketh heare of a desier to leade a holy and godly life he doth not exclude that which is the principall poynt in his doctryne namely the frée imputatioÌ„ of righteousnesse whereby it commeth to passe that by acceptation and grace our workes which béeing of them selues lame impure deserue to be reiected are pleasant vnto God Therefore the faithfull are sayde to kéepe the commaundementes of Christ when they apply their whâ—ale studyes and minde to kéepe them although they come nothing neere the mark because they are loosed from that rigour of the Lawe Deu 27. â—6 Gala. 3 â— where it is sayd Cursed be euery one that continueth not in all thinges contained in this booke to fulfill them M. For whatsoeuer imperfection commeth by the infirmity of the fleshe is fréely forgeuen by the grace of the mediation of the bloud of Christ Euen as I haue kept my fathers coÌ„mandemeÌ„nts C. As wée are elected in Christ euenso in him is expressed at the full the Image of our callyng Good cause therefore hée hath to sette him selfe heare before hys Disciples for an example to be followed to the Immitation whereof al the Godly will frame them selues In mée sayeth he ye maye behoulde the verye same which he requireth of you For you sée howe truely I am addicted to the obedience of my father and in the same I will continue He in lyke manner hath not loued mée for a litle or shorte tyme but his loue towardes me abydeth for euer This conformitie of the heade and the members must we haue alwayes before our eyes not only to the ende the faithfull may séeke to conforme them selues to the example of Christ but also that they maye trust to be better reformed dayly by his spirite that they may walke in newenesse of lyfe to the end R. Therefore Christ is the only example of life the which euery one must followe if so be he desyer to liue a Christian mans life The Godly also maye be examples of life but no otherwaye than in Christ that is to say so far forth as they followe Christ Whereuppon Paule setting him selfe before others to be followed sayeth i. Cor. 4. i6 i Cor xi i Therefore I exhort you that ye be followers of mee And in another place he expoundeth him selfe sayng be ye followers of me euen as I followe Christ For suche an example whereby our life must be framed muste be perfecte in euery poynte But wee cannot haue a more perfecte example of life than in Christ for he doth not only go before vs teache vs with his voyce but also by his vertue in vs through Fayth he bringeth to passe that we may followe his example otherwise we are moste weake and vnapte to doe the leste good worke 11. These thinges haue I spoken vnto you that my ioye mighte remaine in you and that youre ioye mighte bee full A. As Christ a litle before left his peace with his Disciples putting a difference betwéene the same worldly peace euenso nowe he offereth vnto them the true and perfecte Ioye far more excelente than the Ioye of the worlde Bv. Hée speaketh not of that Ioye which he hym selfe hath in him selfe but of that whiche we conceiue of him by fayth The same springeth from the Faith which al they that are iustified by grace haue with God Therefore so often as wée heare of his fatherly loue towarde vs lette vs know that wée haue great occasion of Ioye insomuch that with quiet consciences wee may be assured of our saluation A. This Ioye the Apostle wisheth that that we may féele
⧠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
For there cannot be a true fayth before GOD hath spoken by his worde By which Doctrine fayth is discerned not onely from the imaginations of men but also from a doubtfull and wauering opinion For it is necessarie that the same bée agreeing with the truth of GOD which is cléere from all doubtfulnesse Fayth shaketh not Therefore as GOD cannot lye so is it impossible that Faith shoulde wauer or shake Shilding our selues with this Buckler we shall bée sure to ouercome for euer by what meanes soeuer Satan shall assault vs. M. But some will saye what is hée that euer doubted of the truth of God What néede is there then of the Testimony of Christ whereby wée maye knowe God to bée true But Iohn the Baptist speaketh not here simplye of the trueth of God but of that trueth by which the promises made vnto Israel and in Israel to mankinde were fulfilled and performed in Christ Rom. 15.8 So Christ is called the Minister of Circumcision for the trueth of God to confirme the promises made vnto the Fathers This trueth of God can not bée apprehended without wée apprehende also the testimony of Christ And of this trueth Christ him selfe speaketh Iohn 8.31 saying If you abide in my worde then are you my Disciples in deede and ye shall knowe the truth and the truth shal make you free C. Hereby we are also admonished what an acceptable and precious Sacrifice faith is before God For as he estéemeth nothing more than his truth euen so we can doe to him no seruice or worshippe more acceptable than by our faith to professe him to bée true for then we shall geue vnto him his due honour Againe wée can doe vnto him no greater iniurye than not to beléeue the Gospell for hée can not bée spoyled of his trueth and verytye but all his glorye and maiestye must bee cleane abolished M. Therefore looke howe muche the fayth of the Godlye which beléeue in Christ maketh to the glory of God so much on the contrarye parte doeth the vnbeléefe of the vngodly make to his dishonour Not that theyr impietye can make the Faith and trueth of God of none effect but because they reprooue him of vanity To this effect pertaineth the saying of Saint Iohn in another place He which beleeueth in the Sonne of God hath the testimony of God in him selfe 1. Ioh. 5.10 he which beleeueth not God maketh him a lyer because hee hath not beleeued the testimonye which God hath testifyed of his Sonne C. Verylye vnlesse we bée to dull and stonye this so notable a commendation geuen to faith ought to kindle in our mindes a most feruent loue of the same For what great honour is this which God vouchsafeth to bestowe vpon miserable men which by nature are nothing else but lyers and vaine that they neuerthelesse should bée thought méete to confirme and alowe the holye trueth of God by theyr subscription and sealing 34. For he whome God hath sent speaketh the woordes of God For God geueth not the Spirite by measure For he whome God hath sent M. This is the reason why he putteth to his seale that God is true which receiueth the testimony of Christ namelye because the testimonye of Christ is the testimony of God C. because Christ procéeded from no other than from his heauenlye Father Therefore it is God onelye which speaketh by him M. So sayeth the Lorde him selfe Iohn 7.16 My Doctrine is not mine but my Fathers which sent me Also hée sayth The worde which ye heare is not mine but his which sent me Ioh. 14.24 R. Therefore he which heareth Christ heareth God and hée which possesseth Christ by faith possesseth God For God geueth not Some extend this place to the common dispensation because God which is the bottomles well of all goodnesse doth nothing at al empty him selfe when largely and plentifullye God a bottomlesse well of grace hée powreth his giftes vpon men They which powre water out of any Vessell or drawe a Well come at the length to the botome of the same but we néede not feare or doubte of the lyke to bée in God for the more his giftes are bestowed vpon vs the more plentifully they abounde This exposition séemeth to haue some collour because the sentence is somewhat intricate and obscure C. notwithstanding theyr opinion séemeth moore probable whiche interprete this to bée spoken concerning Christ and so the sence and meaning is that the Spirite is not geuen by measure vnto Christ as though the grace in him were to be measured euen as the Apostle Paul teacheth Ephe. 4.7 1. Cor. 12 7 that to euery one is distributed according to the measure of the gyfte so that no one man aboundeth at the full And verylye the Spirite must rest vpon Christ without measure Iohn 1.16 to the ende wée might all receyue of the fulnesse of the same Bv. There is a common Prouerbe Hee geueth by measure that is to saye He geueth sparinglye or nigardlye For hée whiche geueth liberally and bountifullye doeth not measure that which hée geueth but geueth by heape Iohn the Baptist receyued the Spirite by measure as dyd also dyuers others of the Sayntes Wherefore they cannot bée compared vnto Christ so farre they are of from being his equalles But concerning Christ the Prophete Dauid sayeth in his Psalmes Thou hast loued righteousnesse Psal 45.7 and hated Iniquitye wherefore God thy God hath annoynted thee with the Oyle of gladnesse aboue thy fellowes Colos 2.9 Also Saint Paul sayeth In Christe dwelleth all fulnesse of the Godhead bodylye and in him ye are complete Christ hath the spirit of God super-aboundantly CHR. Therefore by this note the Sonne of GOD is discerned from the Prophetes and from other holye men For it is impossible that they which haue receyued the Spirite of GOD by measure should geue and bestowe the same vppon others Neyther hath one holye man bestowed the holye Ghost vpon another but all as wée haue sayde haue receyued of the fulnesse of Christ Therefore because Christ is the geuer of the spirite let no man doubte but that he substantiallye possesseth in him selfe the holye Ghost Act. 8.17 If any man obiect and saye that the holye Ghost was geuen by the handes of the Apostles it maye easilye bée aunswered That they made theyr Prayers to the holye Ghost who being intreated came and was sayde to bée geuen by theyr handes For holye Moyses that Saynte of God was not séene to take of the spirite of GOD which was in him and to geue the same vnto others but this is reserued to the Diuine power onely For these workes belong to God alone 35. The Father loueth the Sonne and hath geuen all thinges into his hande The Father loueth the Sonne Bv. Saint Iohn gathereth in fewe woordes all the Misteries of the Gospell into a bréefe compendium or short summe and doeth more plainelye set forth those thinges which hytherto hée
before saying Shew thy selfe to the world when as in déede they vnderstoode those forenamed persons hée also rightly calleth them the worlde but so that therewithal hée noateth them of a worldly disposition As if hee should saye yee inuite me by this word world to the high Priestes Scribes and Pharisées of Ierusalem to shew my selfe before them Ye truely and iustly cal them the worlde for they are nothing else but worldely And because the worlde loueth that which is his owne the world cannot hate you which are worldelye and the children of this worlde being pertakers of corruption and of worldly wickednesse R. The Pharises hate not you the mightie men doe not persecute you because yée are all of like impietie of lyke wicked manners ye imbrace their doctrine as holye and whatsoeuer they saye ye accounte it an Oracle Wherefore they call you obedient children of the Sinagoge so farre they are from persecuting and hating you but the worlde that is the wise mightye and holye men of this worlde hate me not onely because I doe disagrée with theyr impietie but also doe reproue and reprehende all their workes righteousnesse holynesse wisdome and power as abhominable in the sight of GOD. A. For that which is highlye estéemed in the sight of men is abhominable in the sight of God Luk. 16.15 C. Therefore hée conuinceth them to be carnall when hée sayth that the worlde cannot hate them R. Christ therefore woulde not followe the carnal affections of his kinsemen C. Furthermore by these wordes the Lorde Iesus doth signifie that the Gospell cannot be truely preached but that the whole world must be cited as guiltie before the tribunall seate of GOD that so fleshe and bloode maye be troden downe and brought to nought Iohn 16. ◠according to this saying VVhen the holye Ghost commeth it shall reprooue the worlde of sinne Herewithall also wée learne that the pride which is naturallye ingraffed in men is so greate that they flatter and lyke of themselues in their vices For when they are reprehended they woulde not be angerye except they being blinded with the ouermuche loue of themselues did flatter themselues in theyr euill Onelye Gods spirite doth make vs gentle and méeke to abide reprehention insomuche that willingly wée offer our selues to be slaine with the sword of the Gospell Humilitie resteth where the spirite of God abydeth B. This also is to be noted that we cannot haue the loue and friendeshippe of the worlde except wée giue our consent to the euill workes thereof For if so be wée séeke to maintaine the glorye of God aloane and do pronounce onelye GOD to be good and doe séeke also to conuince the worlde of sinne by and by it persecuteth vs euen as afore time it persecuted Christ And to reproue the worlde is not onelye to inuey against that groser sorte of sinners for that the world can beare but also to testifie that the workes therof are euill that is to saye that it is wholy voyde of righteousnesse and goodnesse and that it cannot attaine to true righteousnesse but by Christ M. For the nature of the worde is to enter through euen to the deuiding a sonder of the soule and the spirite and of the Ioyntes and the marowe and discerneth the thoughtes A. What pretence soeuer therefore the worlde hath for the hating of the professors of the gospell there can be no other cause than that which Christ hath foreshewed namely because the faithfull doe testify that the workes of the worlde are euel Heb. 4.12 M. The Iewes those ypocrites went aboute to kill Christ as a transgressor of the Saboth but there laye a nother mischife secrete in their harts of the which not so muche as Pilat was ignorant for he knowe that for enuy they had deliuered him vp to death Euenso they which at this daye hate the Ministeres of the Gospell ascribe the cause to the loue of the Church calling them enimies and forsakers of the churh when as they themselues are not louers of the Churche but sekers of their owne vayne glory And they pretende that to magistrats whiche they knowe they cannot abyde calling them seditious persones as though they them selues wished wel to magistrates when as in déede no men are nor euer haue béene greater enemies to magistrates then they themselues haue bene Iohn 3.20 B. But they will not come to the true light of Godes worde leste their euell déedes shoulde bée reproued 8. Go ye vp vnto this feaste I will not go vppe yet vnto this feaste for my tyme is not yet full come M. There is no doubte but that the Lorde woulde haue instructed them and kept them with him longar yf so be they had béene of a sincere harte and had erred symply but because they were led by the spirite of enuy and had an euel opinion of hym he left them to their owne counsayles They had herde and séene many wonderfull miracles they ought to haue knowen who and howe greate he was if so be they had not ben blinded with mallice furthermore for kindreds sake they shoulde haue bene better affected towardes him Iustly therefore he sendeth them awaye from him to go whether they will Thus doth God alwayes deale in his Iustice with the vnbeléeuing and obstinate insomuche that when they will not be otherwise ruled he leaueth them to their owne immaginations that they may eyther walke in them or else tourne to hym by repentaunce Heare O my people and I will protest vnto the O Israell if thou wilt harken vnto me let there be no straunge God in thee neither worship thou any forreine God For I am the Lorde thy God whiche brought thee out of the lande of Egipt open thy mouth wide and I will fill it But my people woulde not heare my voyce and Israell would not obaye me So I gaue them vp vnto the hardnesse of their harte and they haue walked in their owne counsailes Psal 81.8 As therefore it cannot be gathered by those wordes that the Lord doth not care for the saluation of his people and doeth reiect the infirme and weake for he sayeth afterwarde I woulde my people had harkened to me and Israell had walked in my wayes I woulde sonne haue humbled their enimies so verely wée must not here gather that the Lorde had not a care for the saluation of his brethren because he so lightly sendeth them from hym saying Go ye vp vnto this feast But wée must rather vnderstande howe vnméete and inconuenient a thing it is to constraine wicked and mallicious persons against their willes to be pertakers of that grace which with all their strength and might they reiect and contemne Iohn 3.19 For it is most iust that they shoulde erre and wander in darckenesse which loue darckenesse more than light 9. When hee had sayde these wordes vnto them he aboade still in Galilee M. In that Christ ascended not to Ierusalem but aboade still in
in it except it receyue the same from Christ Otherwyse it were but vayne and superfluous to geue lyght vnto lyght C. Therefore without Christ there is not one sparke of true light There maye appeare some shewe of bryghtnesse hut it is lyke to a sodayne flashe which doeth nothing else but dasell the eyes Bv. Moreouer the Lorde promised in the Scriptures long before that hee woulde geue this lyght as whan it is sayde The Lorde hath sworne in truth to Dauid and he wyll not shrinke from it saying Psa 132.11 Of the fruyte of thy bodye wyll I sette vppon thy throane If they sonnes keepe my couenaunt and my testimonies that I shall teache them there sonnes also shall sytte vppon thy throne for euer For the Lorde hath chosen Zion and loued to dwell in it saying This is my rest for euer here wyll I dwell for I haue a delight therein There wyll I make the horne of Dauid to bud for I haue ordayned a lyght for myne annoynted To this promyse the Prophetes had oftentimes respect as is to bée séene in dyuerse places As in Esay where the father sayth I haue geuen thee to bee light to the Gentilles 3. Kin. 11.36 3. Kin. 15.4 2. Cor. 21.7 Esay 49.6 that thou mightest bee my saluation to the worldes ende Wherevnto that Iust man Simeon afterwarde alluding sayth that Iesus was geuen to be a light to the Gentilles Luk. 2.32 C. Furthermore we must noate that the partes of illumening are not restrayned to the parson of Christe For although he be farre from our bodely syght yet notwithstadding he doth daily illumen vs by the doctryne of his Gospell and by the secret power of his holy Spirite Notwithstanding we haue not yet a ful definition of this light except we learne that we are illumined by the Gospel and by the Spirite of Christe to the ende we maye knowe that in hym is hydden the well of all knowledge and wisedom Therefore as Sathan is sayde to be the Prince of darcknesse Sathan is the Prince of darcknes because the works that he worketh in the Children of vnbeléefe are euell and corrupt insomuche that by them the wicked fall headlong as it were blynded into distruction So Christ Iesus is set before vs as the true Sonne of righteousenesse that by the benefite of his light we maye be illumined in the midest of the darckenesse of this worlde and maye be brought to eternall life A. And by what reason the name of light maye agrée with the Law with the apostells also and with the faithfull we haue shewed in the eyght verse of the fyrst Chapter Hee that followeth mee C. Here is the exhortation of Doctryne whych the promise strayght after added confirmeth For when we heare that they are out of the daunger of erring which committe them selues vnto Christe to be gouerned it is méete that we shoulde be stirred vp to followe Whervnto he himselfe draweth vs as it were by reaching out his hande vnto vs. This large and greate promise also ought very muche to mooue vs that wée which direct our eyes vnto Christ are sure to walke in the right waye without erring through the middest of darcknesse M. Therefore it is not ynough that Christe is the light of the worlde that we might not walke in darcknesse but it is necessarye that wée follow him They which tourne themselues another waye and which followe not this light but are enimies to the same as they are not illumined by the beames thereof so necessarily they walke in darckenesse Neyther is it sufficient to know the same that darckenesse maye be shunned but wee must also walke in it For hée sayth not Hée which knoweth me walketh not in darckenesse but which followeth me He doth not by and by walke in the light which knoweth the light he doth not by and by followe Christ the light of truth which hath receyued the knowledge of Christ R. To followe Christ in this place is to beléeue in Christ Bv. For by faith that light is receyued and Christ is made our light shining in our heartes Some in this worlde followeth one thing and some a nother as honours riches pleasures and I cannot tell how many such kinde of vanities But those whiche are wise followe Christe by whome they receyue greate profite For they whyche followe hym shall not walke in darkenesse shall not wallowe in wickednesse which are called the workes of darckenesse but shall haue the light of life Iohn 6 4◠R. For hée which beléeueth in mée sayth our Sauiour hath euerlasting lyfe C. Therefore the faythfull shall walke most constantlye vntill they come to the marke For this to them is an euerlasting lyfe Wherefore there is no cause why wée shoulde feare to faynt in the myddest of our iourney séeing that hée leadeth vs vnto life And it is no meruayle if there bée suche grose and palpable darckenesse of errors and suspicions in the worlde when as there are so fewe which beholde Christ B. For hée which beléeueth not in Christe nor followeth thys lyght as hée wanteth this his spirite so it is necessary that he walke in darkenesse that is to saye that he followe carnall reson the bonde seruaunt of euill desires whereby hée followeth alwayes that which is hurtefull For what hurtfull thing is it which he followeth not God set aside 13. The Pharisees therefore sayde vnto him thou beareste recorde of thy selfe thy recorde is not true PAR. The Phariseis being swallowed vp of the manifest light of the truth and blinded therewith neyther féele nor sée the light nay they renew the contention and begin anew altrication against Christ by which notwithstanding the doctrine and truth of the Gospell is rather more manifested than obscured These men feared leaste the people forsaking them woulde haue followed Iesus by whiche they knewe that theyr auchoritye shoulde not a little decaye yet notwithstanding they coulde not hitherto by any reasons refell and confute the true doctrine of Christ and his mightie and wonderfull déedes They fall therefore nowe againe to their woonted cauilles to proue if peraduenture they myght bring the rude and simple people to haue Iesus in suspicion of arrogancye and vaine boasting C. They obiect a common saying That no man is to be trusted in hys owne cause As if they shoulde saye R. Thou commendest thy selfe but that commendation or testimonye which a man geueth of himselfe is of no aucthoritie or credite It is the parte of an arrogant man and not of one that speaketh the truth to boast and commende hymselfe wée beléeue not thine owne testimonye But proue out of the worde of GOD that thou art the verye same whome thou preachest thy selfe to be and wée will beléeue thée Doeste thou thinke vs to be so scencelesse that wée will by and by receyue thy worde as deuine We are Doctors of the Lawe wherefore except thou proue thy preaching by the Lawe wée will not beléeue thée but wyll
are with Christ true Pastours because they entered in to the Church by the worde of the Lord and fed the people of God in the pastures of Christ C. Therefore we must noate by the wordes of Christ that thinges contrary are compared here together but yet betwene the Lawe and the Doctrine of the Gospell there shal be so litle difference and contrarietye found that the Lawe shal appeare to bée nothing else but a preparatiue to the Gospell To be short Christ testifyeth that all doctrines by which the world hath béene seduced from him were nothing but mortall plagues because without him there is nothing but deadly destruction R. therefore all the teachers of humaine tradicions and the carnal interpretours of the Law are Théeues and murderers for with theyr pestilent docttrine they murder soules For they which beléeue lyes doe perishe togeather with the lyes whiche they beléeue C. Neuerthelesse by these we are taught Antiquitie proueth not the truth how much God estéemeth of antiquitye and how much also we ought to esteme of the same so often as it is brought in to contend with Christ For to the end no man myght bee moued herewith that in all ages there haue béene teachers who haue cared for nothing lesse than to direct leade men vnto Christ Christ himselfe expreslye sayth that it maketh no matter how many such there haue béene or howe long agoe they haue béene because this is to be considred that there is but one doore the which whosoeuer leaueth and diggeth vp gates and breaketh vp doores to enter in is a Théefe and a Robber But the Sheepe did not heare them M. By these shéepe hée meaneth the elect C. and hée proueth that they were not of the Churche of God which haue béene led out of the waye by false teachers First of all this is therefore spoken lest when wée behoulde the great multitude of suche as go astraye wée by their example thinke that wée also may go astraye and perish For this is no small consolation and matter of trust when we knowe that Christ hath alwayes defended his shéepe from the manifolde lyings in wayght of woolues and théeues A. To this effect also pertayneth that which hée sayth in another place namely that false Prophetes and false Christes shoulde worke wonders so that many shoulde be seduced and euen the elect also if it were possible Mat 24.24 C. It may bée and often times it commeth to passe that the shéepe doe erre and goe astraye before they be gathered into the Shéepefolde of Christ that is to saye before their calling In like manner it commeth often times to passe that they which haue béene of the housholde of Fayth are straungers for a time and after a sorte doe cease to be sheepe but these thinges are nothing repugnaunt with this sentence of Christ for thys is the simple meaning of Christ that al the elect of God though they haue bene tempted with an innumerable sort of errours are notwithstanding kept in the obedience of godly Fayth least they shoulde be made a praye for Sathan and his ministers And this worke of God is no lesse wonderfull when hée gathereth togither the shéepe that for a time haue gone astraye than if they shoulde haue remayned shutte vp in the shéepefolde for euer For this is alwaye and without exception true that they are not of vs i. Iohn i i9 which goe out from vs but they which are of vs doe abyde with vs to the ende of the worlde Bv. Therefore because the electe haue alwayes the marcke of Goddes Children and of the Lordes slocke printed in their heartes by and by they knowe that the same which is sette forth by false teachers procéedeth from another spirite These shéepe loue Christ desyer christ and séeke after Christ yf any man therefore preach him if any man bring hys word they ioyfully receiue the same whereas they do not know a straungers voyce but flee from the same They are straungers which differ from Christe which want the spirite of Christe and which abhorre the voyce of Christ that is to saye they are straungers which forsake the true Faith The Bishoppe of Rome a false teacher Wherefore let not the Bishop of Rome maruel that we wil not heare his voyce For he preacheth not vnto vs Christ the true Shepheard in him all thinges but he preacheth vnto vs him selfe For he would séeme to bée and would be accounted in déede the heade of the vniuersall Church he boasteth him selfe to be the great Pastoure in earth the vicar of Christ which can bind and remit our sinnes Therefore séeing we are Christes and doe knowe no mans voyce but the voyce of this our Shepheard let that Lycaon with his deceyuours and false teachers go to the place which hée hath deserued Lycaon was a King of the Archades who went about by murder to deface the God Iupiter as Ouid writeth C. But if so bée the number of the Faythfull be lesse then were to be wished also if so be many out of a fewe slide awaye the godly teachers haue herewith all to comforte them selues that Gods elect which are the shéepe of Christ heareth them A. He which knoweth God saith saint Iohn heareth vs. C. It is our partes dilligently to endeuour our selues by all means to seke to bring the whoale world to the vnitie of fayth if it might be in the mean time let vs be contented with our nomber be it neuer so small 9. I am the doore by me if any man enter in hee shall bee safe and shall goe in and out and finde pasture I am the doore R. Twise Christ calleth himselfe the Doore not by superfluous repitition but by a necessarye explication of a double Doore B. For there is a Doore of true pastours and another also for shéepe as we haue declared before in the seauenth verse By me if any man enter C. A notable consolation for the godlye For Christ promiseth vnto them health and a prosperous state Then hée expresseth two partes the first is that they shall go safely whether soeuer it shall be néedefull the seconde is that they shall eate to their contentation By egresse and regresse that is to say by going out and comming in the Scripture often times meaneth all the actions of mans lyfe 2. Par. 2.10 Deu 28.6 Psa 12i 8 M. as in the first Chapter of the seconde booke of Cronicles in the eyght and twentie Chapter of Deuteronomie and in the hundered and one and twentie Psalme C. Therefore in these wordes a double vse of the Gospell is commended vnto vs the first that in Christ our soules shall finde pasture which otherwise are readye to pine and are fedde with nothing but winde the seconde that he will be a sure defence and forte to vs against the inuasion of Wolues and théeues R. For the Gospell the wordes of lyfe righteousnesse saluation lyfe and all Gods graces are pasture
In that therfore he sendeth not his Disciples into Iewry but goeth with them him selfe not sending them alone in so perillous a Iourney he doeth the duty of a good shéepheard which bringeth not his shéepe into daunger but guideth them and taketh part with them 8. His Disciples sayd vnto him Maister the Iewes latelye sought to stoane thee and wylt thou go thither again Bv. The Disciples greatlye fearing death and abhorring perilles diswaded Iesus from going againe into Iewrye M. the which notwithstanding they seme not to doe without lawfull cause For sometime it commeth to passe that for want of foresight we fall into perils but it is great rashnesse if we so do wyttinglye and wyllingly without any necessity Bothe these twoo namely want of foresight and rashnesse the Disciples in this place séeme to obiecte against Christ Want of foresight because he went before vnto them of Iewry who like mortal enemies went about to stoane him Rashnesse because he would goe againe into Iewrye after by flight he had escaped the cruell mallice of the Iewes R. but this counsayle of the Disciples sprang from the wisedome of the fleshe For it séemeth foolish to humane reason if so be a man put him selfe into present perilles For séeing we counte him wyse whome other mennes harmes doe make to beware what a madde man doe we iudge him to be who wyll not take héede by his owne harmes C. Howbeit whereas the Disciples do séeke to terrifye Christ paraduenture they doe it not so much for his sake as for their owne because they feared them selues Therefore in séeking to auoide the Crosse and are ashamed to confesse the same they pretend a care for their Maister The like we may sée daily in others For they which for feare of the Crosse cease from doing their dutye make many cloakes and delayes to couer their faulte least they might séeme without iust cause to defraude God of his due obedience A. And nowe hereby apeareth a great and wonderfull conflicte betweene the fleshe and the spirite For when the spirite séeketh whollye to obaye God the flesh with all his might rebelleth against the same insomuch that the godly man who onelye séeketh to further the glorye of God is constrayned to abyde many assaultes of the fleshe and the Deuell Bv. Therfore in these disciples of Christ haue a patterne of the infirmitye drawing vs from those thinges which make to the aduauncing of Gods glorye A. The fleshe shunneth the Crosse and desyreth rather ease and pleasure and séeketh by all meanes to drawe a man from the obedience of God R. So Peeter wisely in his opinion admonished Christ not to put him self into the hands of the high Priests but Christ sayd vnto him Come after mee Sathan thou sauorest not the thinges that are of God but the thinges that are of men Mat. i6 22 But if so be we haue no such externall Sathan to drawe vs from the dooing of our duty we shal whether we wil or no cary an internall Sathan with vs for what is oure fleshe else but a certaine Deuell who a thousand wayes disquieteth and troubleth vs. Galat. i i7 A. Euen as the Apostle writeth saying The fleshe lusteth contrary to the Spirite and the spirite contrary to the flesh these are contrary one to the other so that ye cannot do what ye would The flesh saith Ministers of Gods at Hierusalem are whipped stoaned burnt therfore there is no going thither but the Spirit sayeth That which I saye vnto you in darknesse speake ye in the light and that whiche I tel you in the eare prech ye on the house toppes Mat i0 27 The fleshe sayeth If so be you speake the trueth ye shall haue many enemies for Veritas odium parit that is trueth bringeth hatered but if thou canste dissemble thou shalt easily haue the fauoure of men Iam 4 4 But the spirite sayeth Hee that willbee a friend of this world is an enemie vnto God The fleshe sayeth he which sheweth him selfe a shéepe shal be deuored of the wolfe Luke 2i i9 The Spirite sayth Possesse your soules in patience The fleshe sayeth To confesse Christ before men is not without daunger Mat i0 32 The Spirite sayth Euery one that acknowledgeth me before men will I acknowledge before my father which is in heauen The fleshe sayeth Take héede how thou speak of the Gospell of Christ for if thou be caste into prison for the same how canst thou then defend thy cause The Spirite sayeth VVhen they deliuer you vp be not carefull what to speak Mat i0 16 for in the same howre it shal be geuen you what to speake The fleshe sayeth Preach not the trueth to euery one but to those only which will gladly heare thée for so shalt thou not come in daunger The spirite sayeth Behould I send you forth as shepe among wolues Mat 28 i9 Go ye forth therefore and teach al nations The fleshe sayeth The Phariseis expell and excommunicate all those that confesse Iesus to be Christe The Spirite sayeth Luke 6 22 Blessed are ye when men hate you and seperate you from their company and raile on you and put out youre names as an euell thing for the Sonne of manes sake The fleshe sayeth It is a hard thing to fall into the handes of men The spirite sayeth It is a horrible thing to fall into the handes of God Heb. i0 3i ▪ The flesh sayth Let a man looke well alwaye to him selfe The spirite sayeth He whiche loueth his life shall loose it Iohn i2 25 The fleshe sayeth The nature of man is to hate nothing more than the trueth to what ende shall the same be preached then vnto them Act. 5 29 The Spirite sayeth It is better to obey God than men The fleshe saith the worlde is so obstinate that it is neuer a whit the better for the preaching of the word The spirite sayeth Yf so be thou admonish the wicked man to forsake hys wicked waye Ezech. 33 6 and he conuert not from the same he shall dye in his iniquitie and thou haste deliuered thine owne soule The fleshe sayeth It is a shame for a man to be openly punished The spirite saieth i Pet. 4 See that none of you be punished as a theefe as a murderer or as a malefactoure If any man suffer as a Christian let him not be ashamed but let him glorify God on this behalfe The fleshe sayeth It is plesaunt to enioy the pleasures and lustes of the harte and it is payne to mortifie and kill them The Spirit sayth wo vnto you ritch mē because you haue cōsolatiō Luke 6 24 wo vnto you which are full for yee shall honger woe vnto you that laugh for yee shall morne and weepe The fleshe sayth There is nothing more precious than a good name the which notwithstanding is brought in perill through the confession of the name of Christ Luke 6 26 The
though he were dead yet shall hee liue Bv. Nowe Christ more plainelye reuealing himselfe sayth that he cannot onely by his prayers obtaine lyfe but also that hée is the lyfe it selfe of all that beléeue yea the liuing God which can rayse from the deade and preserue in life M. Hée knewe that Martha hadde not as yet the true knowledge of him and that therefore shée thought of the resurrection as did the rest of the Iewes who although they beléeued that the same shoulde bée yet notwithstanding by whose power the same shoulde bée they knew not because they wanted the true knowledge of Christ Wherefore that hée might signifie vnto Martha that hee was the rayser vp and quickener of deade men by whome the resurrection of the deade shoulde bée and whiche coulde also at that present restoare hir deade brother vnto life hée sayth I am the resurrection and the life B. that is to saye the authour of resurrection and lyfe and that power of GOD to rayse and to quicken As if hee shoulde saye Why hast thou respect vnto the resurrection to come concerning the which thou hast such an opinion as though it were not to be wrought by my power If thou knewest mée thou wouldest also knowe that I haue power geuen mée to rayse vp and to quicken and therefore wouldest nowe desyre mée to raise vp thy brother C. Therefore fyrst of all Christ affirmeth himselfe to be the resurrection and and the lyfe and afterwarde hée expoundeth boath partes of the sentence seuerallye In the fyrst parte hée calleth himselfe the resurrection because by order men are restoared from death before they are in the state of lyfe And verilye all mankinde is ouerwhelmed in death Therefore no man shall haue life but hee which is fyrste risen from death So Christ teacheth himselfe to be the beginning of life and afterwarde hée addeth that the perpetuitie of lyfe is the works of his grace And the exposytion which followeth straight after sheweth plainely that hée spake of spirituall lyfe as He that beleueth on me Wherefore then is Christ the resursurection because hée doth regenerate the Children of Adam which were alienate from GOD by synne that they may beginne to leade a newe lyfe of the which wée haue spoken in the fifte Chapter going before And the Apostle Paule very notabelye interpreteth this place in the seconde Chapter of his Epistle to the Ephesians Let them bable then what they liste which affyrme that men are prepared by the motion of nature to receiue the grace of God It is as much as yf they should saye that the dead walke Faith is the resurrrection of the soule For wheras men haue lyfe breath sence vnderstanding and will the same tendeth to destruction because there is no part of the soule which is not corrupted and maymed And so it commeth to passe that death euerye where hath the vpper hande and kingdome For the death of the soule is an alienation from God Therefore they which beléeue in Christe whereas they were deade before beginne to liue because Fayth is the spirituall Resurrection of the soule and doth after a sorte animate the soule it selfe that it maye liue vnto God according to this saying The dead shall heare the voyce of the sonne of God and they that here it shall liue It is a notable titel of faith verely that Christ powring life into vs deliuereth vs from death 3. King i7 4 Kin 9.4 M. And that whiche Christ testifieth of him selfe can belong to no other We doe reade that holy men haue raysed vp some from the dead Rom. i5 i7 i Cor i5 21. as Elias and Elizeus But yet none of them was the resurrection and the life but Christ only 26. And vvhosoeuer lyueth and beleueth in mee shall neuer dye Beleeuest thou this The Lord Iesus had spoken two things which he orderly expoundeth He proued him selfe to be the resurrection when hée taught that life is restoared to the dead by faith C. Now followeth the exposition of the second member namely howe Christ is the life because he neuer suffereth the life which he hath once geuen to decaye but preserueth the same vnto the ende For what should become of men in so greate fragillitie of the fleshe if so bée they hauing once gotten life should bée left afterwarde vnto them selues Therfore it must néedes be that the continual state of life be founded vpon the power of the same Christ that he maye finishe that which he hath begon And the faithfull are therefore sayde neuer to dye because their mindes béeing renued with the incorruptible séede haue the spirite of Christ abyding in them by whiche they liue dayly For although the body be subiect vnto death because of sinne yet notwithstanding Rom 8 i0 the spirite is life for righteousenesse sake 2. Cor. 4 i6 Yea though the outward mâ—n perish yet the inward man is renued daye by daye And death it selfe is to them a sertain deliuerance from the seruitude of death Death is a deliuerance from the seruitude of death Iohn 5. R. There is no cause therefore whye they that beléeue shoulde feare and abhorre death because they haue passed already from death to life Beleeuest thou this C. Christ séemeth at the first sight to speake therefore of the spirituall lyfe that he might withdrawe the minde of Martha from her present desier Martha desiring that her brother might be restored to lyfe Christ aunswereth that he is the author of a farre more excelent lyfe because by his heauenly power he quickeneth the soules of the faythfull But there is no doubt but that he speaketh of a double grace Generally therfore there is no doubte but that he commendeth the spirituall lyfe which he geueth to all those that are his but hereby he ment to geue a tast of that power which he woulde afterwarde declare in raising vp of Lazarus M. And Christe knewe what Martha beléeued and what shée beléeued not he doeth not demaund therefore this question to the end he might learn but that he might drawe from her a confession of that fayth which he knew to be in her at that tyme. For it is not ynough for vs to beeléeue with the hart but it is also required that we confesse that with the mouth whiche we beléeue with the harte A. Furthermore Christe saith not vnderstandest thou this But Beleuest thou this For the ministers of God cannot be vnderstoode except they be vnderstode by faith 27. Shee sayde vnto him Ye Lord I beleeue that thou arte Christe the sonne of the liuinge GOD whiche should come into the world M. It séemeth that Martha vnderstoode not the wordes of Christ and that shée knewe not that which shée sayde shée beléeued namely what it is to be Christ the sonne of God Neuerthelesse there is no doubte but that shée had that Faith in Christ that shée doubted nothing at all of his wordes C. And to prooue that shée beléeued the
in that hee maketh small account of the benefite already receiued For he speaketh as though he had receiued no remission of sinne and no sanctification of the spirite Therefore here also he is iustlye reprehended of Christ For he putteth him in minde of that which he had bestowed vpon him before howbeit vnder the person of one man hee also admonisheth all his Disciples that being mindfull of the grace receyued they doe consider what is néedefull for them as yet in time to come Fyrst of all he sayeth that the faithfull are wholye cleane not that they are cleane through euery part so that they shoulde no more haue any spotte in them but because they were cleansed in the speciall part the kingdome being taken from sinne that the kingdome of God might haue the right preheminence euen as if a man shoulde saye that the whole bodye is sounde because it is infected with no generall disease Therefore we must declare our selues to be the Disciples of Christ by newnes of lyfe séeing he preacheth him selfe to bee the aucthour of puritye in the Disciples of Christ Moreouer this other similitude also is brought to the present matter least the washing of féete should be reiected of Peter as vaine and absurd For as Christ washed from the head to the féete those whome he made his Disciples euenso in those whome he hath cleansed the lower part must be daylye purged For the children of God are not whollye regenerated the first daye that they should desyre nothing but heauenly life But haue rather the reliques of fleshe abyding in them with the which al their life tyme they haue a contynuall battel Therefore all the affections and cares of this lyfe are Metophoricallye called féete For if so be the spirite possessed all the partes of man we should haue nothing to do any more with the spottes of this worlde Ecles 3 5. Ephe. 4.22 A. But Christ shall alway finde matter in vs to purge For the which cause we are commaunded to mortifye oure members which are vpon the earth and to put of the olde man vntyll such time as we be throughly cleansed C. Here therefore Christ speaketh not of remission of sinnes but of renouacion the which Christ by lytle and litle and by continuall degrées deliuereth those that are his quite and cleane from the desires of the fleshe And ye are cleane but not all C. This proposition is as it were the Minor in the Silogisme Wherevppon it followeth that the washing of féete properlye becommeth them R. But howe are they cleane which a lytle after denyed Christ Wée sayde euen nowe that this must be referred to the sanctification of the spirite Verilye those that beléeue and are elected in the blood of Christ are alwayes cleane ◠Ioh. 1.7 for the blood of Iesus Christe the Sonne of GOD doeth make vs cleane from all sinne but in them selues they are sinners ronneawayes and Apostatas AV. For the verye humane affections without the whiche we lyue not in this mortall lyfe are as it were féete when wee are affected with humayne thinges and we are so affected that if so bee we saye we haue no synne wée deceiue our selues and the trueth is not in vs. Therefore he doeth dayly washe our féete who maketh intercession for vs and wee daylye confesse in the Lordes Prayer when we saye Forgeue vs our dettes as wee forgeue our detters that we haue néede to washe our féete that is to saye to dyrect the wayes of our spirituall treadinges But not all C. This exception is added to the ende euerye man might examine him selfe if peraduenture Iudas might bee touched with affection to repent Howbeit his purpose was to confirme and stay the rest of his Disciples aforehand least the cruell facte which should afterward appeare shoulde trouble them as if it had béene conceyued in a heauenlye heart indued with grace Notwithstanding vppon wyse consideration hee nameth no man least he should take awaye all occasion of repentaunce from him But seeing in déede he was past all hope of recouerye this admonicion serued onelye to encrease his faulte but it profited the Disciples verye muche because thereby the diuinity of Christ was the better knowne vnto them Furthermore they vnderstoode that puritye was not a common gyft of the holy ghost Bv. Wonderfull therefore was the méekenesse and gentlenesse of Christ Iesus who neyther bewrayed to others the knowne Traytour nor yet secluded her from the washing af his feete nor from the holy Supper nor yet from the Communion of his holye bodye and blood onelye hee pricked his wicked Conscience that so hee mighte repent after hee knewe that the Lord was not ignoraunt of his treason 11. For he knewe who it was that should betray him therefore sayde hee Yee are not all cleane M. The Euangelist sayeth not For he knewe who it was which beléeued on him but who it was that should betraye him Therefore this treason by which Iudas bytrayed his Lord was so filthy and vncleane that it cannot be in those which haue béene once washed He which is once washed of Christ although hee haue neuer so foule féete yet notwithstanding he is neuer so impure as to betraye Christ his purifyer Therfore so many as for money and filthye gaine sell Christ in the Church whether they bee Apostles or Apostolicall whether they bee Popes or Pontifical Priestes they are not of that nomber which hath béene once washed and are cleansed throughly but are whollye vncleane with Iudas the Traitour A. Concerning farther matter which appertainech to this place reade the seuentye verse of the sixt Chapter going before 12 So after hee had washed their feete and receiued bis cloathes and was set downe againe hee sayde vnto them wote ye what I haue done to you M. The Ceremony whith Christ vsed before his Disciples had béene to small purpose if so be he had ioyned doctrine to the same C. Wherefore hée nowe declareth to what ende hée washed his Disciples feete Nowe therefore he sheweth a reason of his doing and when hée sayeth VVote yee what I haue done vnto you M. he asketh not the same as doubtfull C. but sheweth that he hyd the same from his Disciples for a time that prouing their obedience hée might in time reueale that vnto them which afore was vnméete to bée known Neyther doth he staye tyll they demaunded the meaning of his déede but he preuenteth them him selfe The lyke shall happen vnto vs if so bée we suffer him to leade vs by the hande throughe vnknowne wayes 13. Yee call mee Maister and Lorde and ye saye vvell for so am I. M. The Lorde taking an argument of his Disciples wordes so teacheth them what they ought to doe that they cannot deny the same except they would deny that which they had spoken before They had alwayes in theyr mouthes Maister Lorde Lorde but they litle considered howe to behaue them selues in theyr conuersation as his Disciples according to those
bretheren thou knowest not whether Christ be a Mayster or no. But séeing a great many loue their brethren very couldly but none so effectually as they ought we maye thereby perceiue howe farre wée are yet from the perfect light of fayth M. Moreouer this place maye specially be obiected vnto them who when they beare the doctrine of the Gospel say who knoweth not these thinges Therfore let it be sayde vnto them If yee knowe these thinges blessed are yee if yee doe them A. Contrarywise if ye know these thinges and doe them not ye are accursed and miserable Iam. 4 17 For to him that knoweth how to doe good and doeth it not to him it is synne Luk. 12.47 And the seruante that knoweth his maisters will and doth it not shal be beaten with many strypes 18. I speake not of you all I knowe whome I haue chosen but that the Scripture might bee fulfilled Hee that eateth bread with mee hath lifte vppe his heele againste mee C. Againe he sheweth that there is one among his Disciples whiche is in very déede nothing lesse than a Disciple and this he doth partly for Iudas sake to the ende he might make him the more inexcusable and partly for the other disciples sake lest the false Iudas should make any of them to slide back And hée doth not only animate them to persiste in their vocation notwithstanding the fall of Iudas but also because the felicity of the which he spake pertained not to all men he teacheth that the same ought to be the more earnestly sought for of all men and when they haue founde it with the greater constancie to abide in the same And now this their stedfast standing he attributeth to their election For as the strength of man is weake and fraile so it staggereth at euery small puffe of winde and falleth with the leste thruste yf so be the Lord stayeth not vp the same with his hand But because be gouerneth those whome he hath chosen how subtily soeuer Sathan séeketh to worke their destruction he shall profite nothinge at all but with firme constancie they shall perseuere vnto the ende And not onely perseueraunce is here attributed to election but also the beginning of pietye Howe commeth it to passe that one loueth the word of God more thaÌ„ another Surely because he is elected Election is the cause of pietye Again how commeth it to passe that the same goeth on still in Godlinesse of life but only because the purpose of God is sure which perfiteth that worke which he hath begone Furthermore this is the principall difference betwéene the Children of God and the vnbeléeuing that the one are drawen to saluation by the spirite of Adoption and the other by their vnbrideled and lasciuiouse fleshe to damnation Otherwise Christ might haue sayde I know what euery one of you shal be but leste they should arrogate any thing vnto them selues but might knowe rather that they differed from Iudas by grace only and not by their owne power hee setteth before them the frée election vppon the which they were builded Wherefore let vs hereby learne to way and consider all the parts of oure saluation Iohn 6.70 And whereas in another place he reckneth vp Iudas among the elect it is another manner of speaking and not a contrary For there the Temporall election is noted by which God doth appoynt vs to some certaine and spetiall worke as Saul who was chosen to be a King notwithstanding that he was a reprobate but nowe Christ speaketh of the eternall election by which we are made the sonns of God and by which God hath predestinated vs to life before the foundation of the worlde was layed Also somtime God doth adourne the Reprobates with the giftes of the holy Ghoste to execute that office which he committeth vnto them So there shined in King Saule prinâ—ly vertues for a time So Iudas also had notable giftes beseeming an Apostle of Christ But the Spirite of sanctification which God geueth only to his childeren is another manner of spirite For he renueth them by the same in minde and harte that they might be in his sight holy and irreprehensible Also they haue in them a liuely roote which cannot bee plucked vp at any time because the Adoption of God is without repentaÌ„ce that is to saye God neuer faileth those whom he hath chosen Notwithstanding this abideth firme that it beloÌ„geth vnto the deuine election that we imbracing the doctrine of Christ by faith do also attaine life and that this is the only cause of our blessednesse by which we differ from the Reprobate that they béeing destitute of the grace of the Spirit come to destruction but wée haue Christ our watchman who gouerneth vs with his hand and defendeth vs by his power M. We sée also here howe those thinges whiche concerne onelye the good are commonlye also spoken vnto them amongst whom euell personnes also are mixte Those thinges whiche the Lorde had spoken vnto his disciples to instruct them he so spake vnto them as if they had pertained vnto all when as notwithstanding they dyd not appertaine to all euenas he in this place plainly testifieth Therefore let no man in the Church bée offended yf so be he heare Christians among whome as yet there are many wicked prophane persons to be called godly and holy men if so be he heare the doctrine of life commonly preached to all men when as faith and pietie belongeth not to all yf so be he heare all Christians generaly reprehended of sinne when as notwithstanding all are not culpable euenas we sée that the Apostle reprehendeth the Corinthians Let him alwayes consider and say within hym selfe i. Cor. i. xi these thinges pertaine not to all Furthermore Christ here geueth euident testimony of his diuinity firste of all when he affirmeth that he doth not Iudge after the manner of men secondly when he maketh him selfe the authoure of election For this knoweledge of the whiche hée speaketh in this place is proper only vnto God but this other is more effectuall when he sayth that they were elected of hym before the creation of the worlde For this so notable a declaration of hys deuine power ought to mooue vs more then if the scripture did call him God a hoondered times That the scripture might be fulfilled C. It might séeme very absurd that he which was chosen to so honorable an office was not also endued with true godlinesse for it might easily be obiected Why did Christ choose one to be an Apostle which should fall from his Apostelship And why did he create him an Apostle whome he knewe should be such a wicked and naughtie person To this therefore Christ aunswereth that necesarily it was so because it was forshewed and knowen also aforhand to the Prophet Dauid For some thinke that the prophesye is cited which properly belongeth vnto Christ othersome think it to be a simple comparison that like as Dauid
declare I confesse by that your great sorrowe how familyerly ye loue mée but I wyll that ye shewe your loue by another Argument For yf ye loue me indéede shewe that your loue towards me by the obseruation of my commaundements B. Therfore he willeth them diligently to obserue those thinges which he had commaudded them that is to saye constantly to beleeue in him to contemne the world bouldly to confesse Christ before the world to haue mutuall loue one towards another the rest which are contained in these things C. This is profitable doctrine because amonge those which seeme vnto them selues to loue Christ there are very fewe which truly serue him But here contrary wise the true loue of Christ is required to the obseruation of his doctrine as the onely rule M. He saith not if ye loue me dispute of my commaundements or see that others obserue and keepe my commuandements For the declaration of loue consisteth not in disputations nor in the vrging of others to obserue and kéepe them for this may be done euen of those which séeke not Christe but them selues but it consisteth in this yf thou thy selfe be an obseruer of them A. Furthermore Christ sendeth not his Disciples vnto the coÌ„mandements or vaine constitutions of men but to his owne commaundements For he hath not appointed them to be Seruauntes of men but to be faithfull Ministers vnto hym C. Moreouer also we are put in mind how vitious al other affection are when as not so muche as our loue towarde Christ is without fault except it be framed to pure obedience 16. And I will praye the father and he shall geue you another coÌ„forter that he maye bide with you for euer C This remedy he addeth to mitigate sorrow which the Disciples might conceiue by the absence of Christ notwithstanding therewithal Christ promiseth that he wyll geue strength and abillitie that his commaundements may be kept For otherwise his exhortation had bene to small purpose Therefore he prouideth for the same in time and teacheth that how far soeuer he was distant from them in bodye yet notwithstanding he woulde not suffer them to be quite destitude of helpe because he would be present with them by his holy sprite He calleth here the gift of the father the spirit which he himselfe wil obtayne by his prayers In an other place he promiseth that he wyl geue the same Ioh. i6 7 Both are truly and aptly sayde For in that Christ is our Mediatour and aduocate he obtaineth at his handes the spirite of grace In that he is God he geueth the same of him selfe vnto vs. The meaning of this place is this I was geuen of the Father to be a comforter vnto you not for a time but to abide with you for euer R. For Christ by his death and passion purchased to the faithfull the holy ghost which is nothing els but the inspiration of God by which he inspireth our hartes and moueth the same to holy godly iust right and deuine thinges that we might thinke speake and doe nothing day and night but that which is holy and deuine C. This name of comforter is as well geuen vnto Christ as to the holy Ghost and that by right for it appertaineth vnto them both to comfort and exhorte vs and also to defend vs. Christ was the patrone and defender of his Disciples so longe as he was in this world afterwarde he then committed them to the tuition garde of his spirit Yf any man demaunde whether we at this day are not vnder the protection of Christ we may answer that Christe is our euerlasting defender but not after a visible maner So long as he was in the world he openly shewed himselfe vnto them to be a defender but now he defendeth vs by his spirite A. For he saith I wyl be with you vnto the end of the world C. He calleth the same an other comforter by reason of the difference of benefits which we haue from them both it was proper vnto Christe to make satisfaction for the sinnes of the worlde to pacefie the wrathe of God to redéeme men from death to bringe vnto them righteousnesse and lyfe but it belongeth vnto the spirit to make vs partakers as well of Christe him selfe as of all his his owne benefits How be it the distinction of the parsons is not hereby gathered amisse For it is necessary that the holy Ghost do differ from the sonne R. But had not the Apostles the holy Ghost before the death of Christ yes verely had they for they could not haue beléeued in Christe but by the workyng of the holy Ghost but they had the same more abouÌ„dantly and plentifully when Christe was gloryfied euen as we haue shewed in the seuenth chapter goyng before in the xxxix verse 17 Euen the Spirite of truthe whome the world cannot receiue because the worlde seeth hym not neither knoweth hym but ye knowe him for he dwelleth with you shal be in you C. Christ now geueth a new tytel vnto the spirit calling the same the master of truth B. Wherby he meaneth that the holy Ghost is by his owne nature truthe because he is God The same spirite is true and the reueler of truth it is pure sound sincer constant fyrme and faithfull without all deceite tyll such time as we ar taught of hym all our myndes are full of vanitie and lies Whom the worlde cannot receiue C. To the end be might the more comforte his Disciples he sheweth the excelency of this spirit with all the vnspekablâ— loue of the father towardes them in geuing to them his holy spirite which the whole world could not receiue C. For by this Antithesis or comparison he amplyfieth the excelencye of his grace the whiche God geueth onely to his elect For his meanynge is that it is no common gift of the which the whole world is depriued In the whiche sence also the Prophet saith Behould darknesse shal couer the earth and a thick miste the people but the Lorde shall aryse vpon thee and his glory shal be seene in thee For the mercy of God deserueth the more prayse toward the Churche when by a singular priuiledge he extolleth the same aboue the whole world Bv. For as the Deuyll dwelleth in the worlde and by his vncleanesse casteth the wicked into distruction euen so the holy Ghoste dwelleth and worketh with the Sainctes that by his purâ—ty and holynesse he may bringe the faithfull to eternall and blessed lyfe Neuertheles withal christ exhorteth his Disciples that they take héede lest they put from them that grace of the spirite being puffed vp with vnderstandyng of the flesh Worldly wise men count all that the Scripture speaketh concerning Christ to be as a dreame because they presuming vpon their owne reason do dispise heauenly illumination Neuertheles the words of Christ do declare that no man can haue any vnderstandyng of the Spirit by humane sence and reason but by the onley experience
shall séeke no other thing than that which pleaseth him secondlye that they shall be so déere and acceptable in the sight of GOD that whatsoeuer they wyll by his clemencye they shall receyue So also sayeth the Prophete Dauid He wyll fulfyll the desire of them that feare him Psal 145 hee also wyll heare theyr crye and wyll helpe them And my wordes abide in you Bv. In these fewe wordes hée expoundeth who they bée whiche abyde in Christe namelye they in whome the wordes of Christ doe abyde And the wordes of Christ doe abyde in the Faithfull For these by faith doe receyue the Euangelicall doctrine of Christ and retayne the same C. Therefore when they forsake the doctrine of the Gospel they séeke after Christ in vaine M. Lastlye wée must noate that Christ sayde not Whatsoeuer ye wyll ye shall doe But Aske what ye wyll and it shal be done for you For although the faithful seruauntes of Christe are acceptable vnto GOD yet notwithstanding they haue not power to do what they wyll or no attribute any thing to theyr right or merites but ought to depende vppon the grace of God onelye and to aske those thinges of him which are necessarye For the Lorde knoweth what thinges they haue néede of and is readye to doe and to geue vnto them whatsoeuer hée knoweth to bée profitable vnto them but to nourishe faith and trust in their harts hée geueth vnto them the spirite of prayer that they maye requyre all thinges at his hande by humble peticion Bv. Therefore to what ende should we retaine Christ corporally if so be otherwyse he geue vnto his faithfull seruants that which they require and is alwaye readye to helpe them Doeth he séeme to be absent which fulfilleth the desires of his seruauntes Wherefore wée ought not to be discouraged from praier though wee haue not the corporall presence of the Lorde 8. Herein is my Father glorified that ye beare muche fruite and become my Disciples C. This is a confirmation of the sentence going before For he sheweth that we must not doubte but that he heareth the prayers of his seruauntes when they desire to be made fruitefull because this speciallye appertayneth to the setting forth of his glorye R. But is not the Father glorious by his owne nature Howe then can we glorifye him The Father verilye is glorious in him selfe from euerlasting but yet he doth not alwayes appeare manifestlye to bée glorious Euen as he is wonderfull most wyse and liberall from euerlasting yet notwithstanding hée hath not so appeared before the condicion of the worlde For his wisedome power and liberallitye was shewed afterwarde in the creation of the world Thus he was alwaies glorifyed by his owne nature yet not manifestly His glory is declared when he sanctifyeth the elect and maketh them to bring forth fruite that is to saye to beléeue and to loue Faith vanquisheth the Deuell And loue the world For by faith all the deceites of Sathan are ouercome and by loue all the iniuryes of the world are subdued For who would haue known that the power of God ouer Sathan had béene so great and all the rule and principallity of this worlde if so be the same had not béene manifested in the faithfull when they ouercome Sathan and the worlde Therfore the Father is glorifyed God is glorifyed by faith when one beléeueth and by Faith is made a Disciple of Christ that is to saye the sonne of God by adoption He is also gloryfied when fayth bringeth forth the fruite of loue in the beléeuing For it is the glory of God to ouercome sinnes by Christe to boast of the righteousnesse of Christ The Father is not gloryfied by ceremonies by mannes inuencions by frée wil and by humaine strength but he is gloryfied by Faith and charitye Wherefore if we wyll glorifye the Father let vs beléeue in the sonne let vs abyde in the worde of the sonne and let vs loue one another euen as Christ hath loued vs. C. For he pronounceth here that he hath none in his flocke but suche as fructefye to the glorye of God Bv. To the which effecte pertaineth this saying of Christ Let your lyght so shine before men Math 5.16 that they may see your good works and glorifye your Father whiche is in heauen And become my Disciples M. This ought not so to be vnderstoode as though by fructefying wee were made the Disciples of Christ because we must first be true Disciples of Christ and then to doe the workes of Disciples His wordes are as muche as if he had sayd And declare your selues to bee my true Disciples by abyding in my worde For if ye abyde in my word then are ye my verye Disciples Iohn 8 31. and ye shall knowe the trueth and the trueth shall make you free 9. As the Father hath loued mee euen so haue I loued you continue in my loue M. Hée goeth forewarde in exhorting his Disciples to abyde in his loue And in this place he taketh an argument to perswade by his owne example and the example of his Father C. By which wordes his purpose was to expresse a farre greater matter than the common sort doe deny or iudge For here they make a lōg discourse but beside the purpose concerning the secréete loue of the father with the which he hath been alwayes affected toward his sonne whē as rather the purpose of Christ was to laye as it were in our lap the sure pledge of his diuine loue toward vs. Therfore that whiche they imagine appertaineth nothing to this present place But the loue of the which mencion is made here is to be referred vnto our selues because Christ testifieth that hee is loued of the Father in that he is the head of the Church For he which séeketh to know how he is loued of God without a Mediator bringeth him selfe into a Labyrinth in the which he shall finde no way to get forth Therefore we must cast our eyes vppon Christ in whom we shal finde the pledge of Gods loue For vpon him the whole loue of God is layde that from him it might flowe to his members For this cause he is sayde to be the well beloued sonne in whome the Father is well pleased But we must noate the ende Math. 3.7 which is That we maye be acceptable vnto God So that we may behold the Fatherlye loue of God toward vs all in him euen as in a glasse because he is not loued for his owne sake but to Ioyne vs with the Father vnto him R. Therfore as the Father loued the Sonne and gaue vnto him all good thinges sustained him vnder the Crosse and deliuered his soule out of hell so the Sonne also loueth the Faithfull and geueth vnto them all those graces which he hath receiued from the Father beareth them vp vnder the Crosse bringeth them from death to life and deliuereth them out of Hell Abide ye in my loue Some expounde these
what thing worthy of hatered did the most méeke and louing Lord Iesus commit He deliuered from destruction he deliuered from the tyranny of the Deuell he extinguished the strength of synne he broughte manking out of seruitud and bondage into the gloriouse libertie of Gods childeren he hath geuen vnto men the participation of the holy Ghost and the kingdome of heauen to be our dwellyng place Wherefore he was rather to be commended of all men than to be hated But none of these thinges could mooue them For they hated him without any cause whome they should most entirely haue loued B. That which is written in the Psalme he sayeth was written in the Lawe because by the name of Law hée vnderstood the whoale Scripture C. Also the whoale doctrine of the Prophetes was nothing else but an Appendix of the Lawe And we know that the Ministery of Moyses continued but tyll Christes tyme of the which wee haue spoken in the seuentéene verse of the eyght Chapter going before Also he calleth it theyr lawe not for honours sake but that they might be more sharplye nipt with a familiar tytle As yf he should say they haue a Law geuen vnto them as it were by birthright in the which they sée their manners liuely drawen forth vnto them M. Where we haue to noate howe the wicked by their wickednesse fulfill those thinges which are foreshewed in the holy Scriptures The Iewes knewe this place of Scripture and yet notwithstanding they were so blinded that they did not perceiue that they fulfilled the same by hating Christ yea and if any had toulde them of the same they would in no wise haue acknoweledged it 26. But when the comforter is come whome I will send vnto you from the father euen the spirite of trueth whiche proceedeth of the Father he shall testefie of mee Bv. This also pertaineth to the consolation of the sayntes in persecutions which they suffer for the confession and preaching of the trueth of the Gospell C. For after Christ hath shewed that the Apostles ought not to estéeme any whit the lesse of the Gospell because the same hath many aduersaryes euen in the Church it selfe nowe he setteth against their wicked madnesse the testimony of the Spirite As yf he should saye the worlde shall rage agaynst you to some your Doctrine shal be a iestinge stocke and othersome shall deteste and abhorre the same but there shal be no such violent motions which shall shake the strength of your fayth when the holy Ghost is geuen vnto you which shall stablishe you by his testimony Bv. For I knowe howe hard a charge it séemeth vnto you to be which I nowe committe vnto you ye your selues féele howe vnapte and vnprepared ye are to take a matter of so great waight vppon you ye feare I knowe this world armed with wisedome pollicie and with all manner of helpes and strength But I would not haue you carefull the holy Ghost shal be geuen vnto you which shall geue testimony of me in this world and that with so great power that though this world rage neuer so mightely yet it shall preuaile nothing And this verely is our onlye comfort and staye when the world is on a roare on euery syde that the trueth of God beeing sealed by the holy Ghost in oure hartes it regardeth nothing that is in the world For yf so bée it were subiect vnto the Iudgement of men our Fayth shoulde dayly bée ouerthrowen a houndered times Therfore we must diligentlye noate howe we must staye our selues in the midest of so great troubles namelye thus because we haue not receiued the spirite of this world but the spirite of God we knowe what thinges God geueth vnto vs. This only witnesse doeth mightely repell disperse and ouerthrow whatsoeuer the world extolleth to obscure and beat down the power and glory of God Whosoeuer shal be endued with this spirite they haue so litle cause to be discouraged by the hatered and contempte of this worlde that euery one of them shall be conquerers and ouercommers of the same A. For this is the victory which ouercōmeth the world 1. Ioh. 5.4 euen our fayth In the meane time wée must beware that we do not depend vpon men For so soon as Fayth beginneth so to wander yea so soone as the same beginneth to goe forth of the sanctuary of God it must needes be miserably tossed Therefore it muste bee reuoked and brought to the inward and secret working of the spirite which the faithfull knowe to be geuen them from heauen And the spirit is sayd to testify of Christ because it retayneth and kéepeth the same fayth in him aloan that we might not séeke any part of our saluation in any other Moreouer he calleth the holy Ghost the comforter that is to saye our Instructor our aduocate and patrone that we bearing our selues bould vppon his defēce should neuer feare For Christ went about by this title to confirme and strengthen our fayth lest it should quail in temptations whom J will sēd vnto you C. He sayeth that he will sende his spirit from his Father and that the same shal procéede from the Father to make the same of more authority For the tstimony of the spirite could not suffice against so many strong assaults except we were perswaded that the same proceeded frō god Therefore it is Christ which sendeth his spirite but out from the heauenly glory to the ende we might know that the same is not a humaine gifte but the assured pledge of Gods grace But wheras in this place it is called the spirite of trueth it is to be applyed to the present circumstance For we must vnder stande an Antithesys or comparison for because without this witnesse men are diuersly caryed thys way and that way and knowe not where safely to rest but wheresoeuer he speaketh there hée deliuereth mens mindes from all doubting and feare of erroure A. Wherevpon the Apostle sayth It is God which stablisheth vs with you in Christ and hath anoynted vs which hath also sealed vs 2. Cor. i. 2i and hath geuen the earnest of the spirite into our heartes B. This spirit worketh all righteousnesse and truth in the sayntes it gloryfyeth Christ makinge them bould to confesse hym to be the only sauioure yt teacheth all thinges and maketh all those thinges which Christe hath spoken to be vnderstoode to bee shorte it leadeth into all trueth and therefore it is properly called the spirite of trueth 27. And yee shall beare wittenesse also because ye haue been with me from the beginning C. The meaning of Christe in these wordes is not that the testimony of the spirite is such that the Apostles shoulde haue the same priuately and aloane but that he would by them spread the same farther because they should be the Instrumentes of the spirite euenas he had spoken by their mouth As if Chryste shoulde haue sayde Bv. When I saye that the spirite shall beare witnesse of mee I
would not haue you so to vnderstand the same as though he should testifye of mée and you hould your peace By you he shall do al thinges as by chosen instruments For I haue chosen you from the beginning to preach the Gospell therefore haue I taken you vnto mée that ye might testefye of all my wordes and déedes Therefore he shall geue testimony of me and ye shal geue testimony also insomuche that looke what he sayeth ye shall saye the same he in your hearts but you in wordes he by inspiring but you by speaking C. Nowe we sée howe fayth commeth by hearing and yet notwithstanding it hath his certainty from the seale of the spirite They which doe not sufficiently knowe the darcknesse of mens mindes thinke that faith is conceiued naturally by preaching onelye And contrarywyse there are some so farre out of their wittes that they cannot abyde externall preaching But wée sée howe Christe ioyneth these two togeather Therefore although there bée no fayth vntyl the spirite of God doe illuminate our mindes and seale oure heartes yet notwithstanding we must not séeke for visions and Oracles from the cloudes but the word which is néere vnto vs in our mouth and harte oughte to haue all our scences occupyed and fastened to the same Esa 59.21 euenas sayth the prophete Esay as I will make this my couenaunte with them sayeth the Lord my spirite which I haue put vppon thee and my words which I haue put in thy mouth shall not departe out of thy mouth nor out of the mouth of thy seede c. R. So that this place confirmeth the authority and doctrine of the Apostles For the Comforter suffereth the Apostles which are men to be weake still in the fleshe but it maketh them mightie in doctrine that their worde might not be humayne but the word of God for they preach the word of Christ C. This clause Because ye haue been with me from the begin was therefore added that wee mighte knowe that the Apostles deserued the more credit because they were eye witnesses of those things which they spake A As we maye reade in diuers places but specially in the Acts of the Apostles Acts. x. 41 2. Pet. i. 16. i. Iohn i. 1. C. For the Lord would haue vs to be so prouided for that nothing which apertaned to the confirmation of the Gospell might be wanting vnto vs. ⧠The .xvj. Chapter 1. These thinges haue I sayd vnto you because ye should not be offended C. CHRIST IN these wordes sheweth wherfore hée forewarned his Disciples of the persecution to come declaring that nothing of those thinges which he had spoken was superfluous For séeing that contencions and battailes were prepared for them it was méete and conuenient that they shoulde be armed and prepared for the same And withall he geueth them to vnderstand that if so be they were well instructed in this Doctrine they shoulde be able to fight R. Therefore before Christ comforted his Apostls with the promise of the comforter which comforteth and confyrmeth the heart in all aduersity and nowe he wylleth them to prepare themselues for the Crosse to come lest the wanes of aduersitye flowing vppon them they should bée offended and slyde from the trueth of the Gospell For thus flesh blood is wont to reason Yf this doctrine were true it should not haue so many aduersaryes and persecutours againe if he were the sonne of God the beloued of God he should not be ouerwhelmed with so many euilles Against this offence Christ fortefyeth al his Apostles with his word foreshewing that they and the Faythfull shall suffer proscription persecution excommunication and be kylled least they should saye as ignoraunt men are wont to doe I wyst not of it For this is an oulde custome that the Kinges Princes and Prelates of this worlde shoulde persecute the worde of trueth and by all meanes afflicte the Preachers of the worde Luke 6 23 So dyd they saith he vnto the Prophets which went before you C. Therefore that which Christ sayde then vnto the Apostles is also spoken vnto vs. And fyrst of all let vs noate that Christ sendeth not his Apostles into the field vnarmed and therfore none perishe in this warrefare but through the faulte of their owne cowardlinesse Neyther must we differre the time vntyll we come vnto present necessitye but must rather endeuoure our selues that we being acquainted and familiarlye accustomed with these wordes of Christ maye goe to the battayle when néede shal requyre For there is no doubt but that we haue the victory in our hand so long as these admonitions of Christ shal be fast imprinted in our mindes For when hée sayeth Because ye shoulde not be offended hée geueth vs to vnderstande that there is no perryll least any thing shoulde tourne vs out of the right course But hereby it appereth howe fewe there are which rightlye learne this doctrine because they whiche thinke that they haue this at theyr fingers endes without all daunger when they shoulde come to fight hande to hande fayle and slyde away euen as ignoraunt men that knowe nothing Let vs therefore arme and fortefye our selues with suche weapons as wyl not fayle in tyme of neede M. Hée is offended whiche hath had any thinge happening vnto hym contrarye to his expectation Hee whiche is offended doeth easylye goe backe and chaunge his minde Because therefore the Lorde Iesus sought wholy to exhorte his Disciples to constancye and perseueraunce lest they should forsake him but rather shoulde abide in him the true Vine as good and fruitefull braunches he doeth verye well foretell them of the persecution to come lest when the same shoulde come they might bée offended and so fall awaye Therefore wée are here taught that they doe reason amisse of Predestination whiche doe exclude all dilligent taking héede to shonne euell If so bee saye they the matter be so in destenies that I shal be offended and fall it cannot bee let by any meanes but that I shal be offended and fall although I shonne euerye stombling stoane of offence if it be not in destinies then also it shall not come to passe and so al caution or taking heede is but vaine If these thinges haue reason then is that vaine whiche the Lord hath here spoken These thinges haue I spoken vnto you because yee shoulde not bee offended But it is not in vaine because offence maye and ought to be auoyded Therefore this admonition is verye profitable and necessarye if so be wée waye and consider howe proane wée be to fall at euerye offence and stombling stoane Yf so be the Apostles ought to feare offence who had séene so many wonders done by Christ what is it that we ought to feare being inferiour vnto them 2. They shall excommunicate you ▪ yea the time shall come that vvhosoeuer kylleth you wyll thinke that he doeth God seruice M. Here he speaketh of excommunication by which the Apostles were to be cast
iudgement of the Spirite doth begin at the demonstration of sinne For this is the begininge of spirituall doctrine that men are borne in sinne that they haue nothinge in them selues but the cause of sinne As yf he should saye The Spirit when he commeth shall shewe and conuince that sinne raigneth in the world withoute mee Wherfore infidelytie is here named because it doth seperate vs from Christ and so bringeth to passe that ther is nothing left in vs but sinne To be short in these wordes is condemned the corruption of humane nature least we should thinke that we haue any drop of perfection in vs without Christ M. Therfore we see here that it is expressed by a manyfest sentence that not to beleue in Christe is sinne For it is the commaundement of God that wée beleue in his sonne 10. Of righteousenes be cause I goe to my Father and ye shall se me no more C. We muste noate here the order of degrées which Christe vttereth Nowe he saith that the world shall be rebuked of 〈◊〉 righteousnes for men do not hoongar and thirste after righteousnesse nay they disdaynfully reiecte what so euer is spoken of the same excepte they be touched with the féeling of sin Specially we must thus iudge of the Faithful that they cannot profite in the Gospell except they be first humbled the whiche cannot be without the knowing of their sinnes It is the proper Office of the Law to call mens Consciences to the Iudgment of God and to wounde them with feare but the Gospell cannot be rightly preached but it muste bring from sin to righteousenes and from death to lyfe Therfore it is necessarye that it borrow from the Lawe this firste parte of the whiche Christe speaketh here Moreouer by righteousenesse in this place Christ vnderstandeth that righteousnes which is geuen to vs by his grace Christ sayth that he geueth not this without his fathers consent that not without cause For as he rose agayne for our iustification so now he sitteth at the right hande of the Father that he mighte vse that power which is geuen to him and might so fulfill al thinges In fine he neuer sendeth from his heauenly glory the odore of his righteousenesse vnto the worlde but the Spirite pronounceth by the Gospell that this is one way by whiche we are counted iuste Therefore this seconde degrée of the coniunction of sinne that the Spirite might plainly proue and shewe vnto the worlde what true righteousenesse is namely that Christe by his assencion into Heauen hath appoynted the kingdome of lyfe and now sitteth at the right hand of the Father that he may stablish true righteousnes A. Therefore there is no other waye to obtayne true righteousnesse than to imbrace the Gospell with true Faith For he which trulye beléeueth is trulye iustified 11. Of Iudgement because the prince of this worlde is iudged already C. Iudgement in this place signifieth right and equitie as in diuers other places of the Scripture also and it is the contrary to that which is disordered dispersed cōfounded This therfore is the sence That Sathan so longe as he hath rule doth mix disorder and trouble all thinges that there might be a foule and deformed order of the workes of God but when he is put from his tyranny by Christ that then the worlde is repayred and good order beginneth to appere Thus the Spirite rebuketh and conuinceth the world of Iudgement That is to say Christ hauing ouercome the Prince of Iniquitie restoreth into good order those thinges whiche before were confounded and out of frame M. Sathan therefore was ouercome by the comming of the sone of God as by the more mightie but that is then knowne when by the power of the spirite the kingdome of Christ shineth in the harts of mortall men A. Concerning the which reade in the twelfth Chapter goyng before and the xxxi verse 12. I haue yet manie things to say vnto you but ye cannot beare them away now 13. Howbeit when he is come which is the spirite of truthe hee will leade you into al truth He shall not speake of himselfe but whatsoeuer he shall heare that he shall speake and he will shew you thinges to come M. It appeareth that the Lord among all other consolations proposed this before his Disciples as chiefe and that hee afterwarde doubled the same because they should receyue the holy Ghost to be their teacher comforter and Aduocate by whom they should be led and gouerned in all thinges By this promise he incourageth them to reueale the sorrow and heauinesse of their hart by which it came to passe that they coulde not well vnderstande those thinges which were spoken C. And because there was no other stay but doctrine vppon whiche they might reste he geueth them to vnderstande that he hath tempered the same according to their capasitie As if hee should say Yf that be not sufficient to stablishe and staye you whiche ye haue heard of mee staye a while For heareafter you being taught by the instruction of the Spirit shall want nothing he shall profite and finish that in you which is as yet but newly begon M. Here the Ministers of the worde haue an example to folow namely that they them selues might haue a consideration of the weaknes of others whom they take in hand to instructe either in Doctrine or in Dissiplyne and to burthen them with no more than they ca◠presently beare For there are sertayne increments and measures of the giftes of Christ in the minds of the faithful insomuch the all men are not capeable of al thinges Yf so be ye should by and by at the fyrste chopexpounde vnto a Iewe newlye instructed the misterye of the holy Trinitie according to the fulnesse of our Faith neither his vnderstanding can conceiue it nor his memory carye it away C. Now it may be demaunded what thinges those were whiche the Apostels as yet were not apt to learne The Papistes to thruste in their owne inuentions in steade of deuine Oracles do wickedly abuse this place Christe say they promised new reuelations vnto his apostles Therefore we must not content our selues with the Scriptures only aboue the which Christe called his Disciples But séeing Christe houldeth his peace which of vs can say either those be they or those be they Or if he dare presume to say so how wyll hee proue it Who is so vaine or rashe who although hee spake these thinges which are true will afirme without any deuine testymony that they are those thinges which the Lorde woulde not they speake C. Moreouer the Spirite is called the perfecte scolmaster of trueth which Christ promised vnto his Apostles But to what end promised he the same but onely that they might deliuere the same wisdome which they had receiued from him That spirite is geuen the which beinge their guid and directour they discharged the office committed vnto them The same spirite had led them into all truethe when
did not here plainly affirme that the holy Ghost hath no other office than to establishe the kingdome of the sonne of God and to ratefye and confirme that for euer which the Father hath geuen vnto him To what ende then pertayneth the doctryne of the spirite Math. 17 5 Not to drawe vs from the scoole of Christ but rather to establishe and confirme that voyce by which we are commaunded to hear him Otherwise he should diminishe the glory of Christ which sayeth Hee shall glorify mee c As if he should saye After the holye Ghost shal be reuealed ye shall preach the Gospell to the whoale world and ye shall tell foorth my most gloryous vyctorye ouer the worlde sinne death Sathan and hell the which shall tourn to my great glory M. Let them noate and consider this which bragge and boast of the instruction and reuelation of the holy Ghost in the Churche The worke of the holye Ghost is not to gloryfye our strength wisdome and merittes but Christ which cannot bee glorifyed but in our heartes mortefyed and voyde of our owne ryghteousnesse C. When Christ addeth that the holye Ghoste shall take of his he geueth vs to vnderstande that we receiue his spirite to this ende that we might enioye his benefits For what doth it profite vs Surely it bringeth to passe that we are washed with the bloud of Christ that sinne is abolished by his death in vs that our ould man is crucefyed that his resurrection is of power to bring vs to newnesse of lyfe and finally that wée be pertakers of all his benefits and graces Therefore the spirite geueth vs nothing which is not in Christe but taketh from Christe to geue vnto vs. The lyke also wee muste thinke of doctrine i. Cor. i 30. For he doth not illuminate vs to drawe vs any whit from Christ but to fulfill that which Christ speaketh namely how that Christ is made vnto vs wisedome For it openeth vnto vs those treasures which are hidden in Christ To be short the Spirite doth in ritch vs with no other treasures than with the ritches of Christ that in all thinges Christe may be gloryfyed 15. All thinges that the father hath are myne Therefore sayde I not vnto you that hee shall take of mine and shewe vnto you C. Because Christ had séemed to haue spoken arrogantly lest he myght seeme to deminishe the glory of the father in saying Because he shall receiue of mine he strayght waye maketh mencion of the Father and confesseth that he hath all that from the father which he geueth vnto vs by his spirit But when he sayth that al things which the Father hath are his he speaketh in the person of a mediatoure because they shoulde drawe and receiue from the fulnesse of the same He alwayes hath respect vnto vs and speaketh of his Ritches to inuite vs to enioye the same and among the benefites which by his hand wée receiue from the Father hée reckoneth vp the spirite M. Let vs consider therefore of what dignitye the sonne of GOD is If all thinges are his whiche belong vnto the Father then is he of equall wisedome power and dignitye with the Father Mat. 11.27 and Lorde of all Herevpon it commeth that the Apostle Paule sayeth All thinges are youres and you are Christes i. Cor. 3.21 and Christ is Goddes M. Howebeit Christ speaketh not so muche here of his secréete power as hée doeth of his office 16. After a while and yee shall not see me and againe after a while and ye shall see me for I go to the Father M. The tyme was euen at hande that the Disciples being depriued of the presence of Christ shoulde bée verye heauy and sorrowfull the which sorrowe strayte after the resurrection of Christ shoulde bée tourned into greate ioye By the promise of this euerlasting ioye to come hée comforteth their mindes againe with these wordes B. I therefore speake vnto you of the holye Ghost the comforter by whome hereafter ye must be taught all thinges because the tyme is verye short which I haue to tarrye with you in the fleshe For euen anon I shal be caryed to death but shortly after I shal be restored to you againe but after another manner that is to saye by the presence of my spirite C. Howebeit othersome expounde it thus Ye shall sée me when I am rysen againe from the dead but it shall bée but for a short tyme because strayte after I shal be receyued into heauen But by this consolation he doth rather mittigate the sorrowe which they might conceyue by his absence affyrming that the same shoulde not bée long and so he commendeth the grace of his spirite by which he shoulde be with them for euer And it ought not to séeme absurde that he affyrmeth him selfe to be séene when he dwelleth in his Disciples by his spyrite for although he bée not discerned with our eyes yet notwithstanding Faith beholdeth Christes presence his presence is felt and seene with the eyes of fayth It is true which the Apostle sayeth VVee knowe that so long as wee are at home in the bodye 2. Cor 5.6 wee are absent from the Lorde For wee walke by fayth not after outward apperance Therefore the grace of the spirite is a glasse for vs in the which Christ wyll be séene according to this saying of Paule Though wee haue knowne Christ after the fleshe 2. Cor. 5 6 nowe yet henceforth knowe wee him henceforth no more 17. Then saide some of his Disciples betvven them selues vvhat is this that hee saieth 18. vnto vs After a vvhile and ye shall not see me and again after a vvhile and ye shall see me and that I go to the Father M. The matter it selfe of the which the Lorde spake as it was rare and seldome hearde so was it obscure vnto the Disciples and not easye to bée conceyued R. For fleshe and blood is deaffe at the Preaching of the Crosse and vnderstandeth nothing that is spoken of the Crosse For howe oftentimes had hée toulde his Apostles that hée woulde goe vnto the Father and take possession of a newe kingdome Howe often had hée made mencion of his Passion Notwithstanding they doe not as yet vnderstande the same so blynde is our nature in the worde of God without the spirite of Christ Suche is the doctrine of Christ that it requireth not carnall hearers but spirituall bearers and this is the cause that so fewe doe truelye vnderstand the same Notwithstanding wée must noate that not all but some of the Apostles not vnderstanding the wordes of the Lorde spake thus among them selues for they were not al of like capascity and wisedome 19. Iesus perceiued that they would aske him and sayde vnto them Doe yee enquire among your selues of that I saide After a while and ye shal not see mee and againe after a whyle ye shall see me R. This is an example of gentlenesse and carefulnesse Of gentlenesse in
Gospell not to liue at their owne pleasure but that their light might shine before men not to be Princes of this worlde but to beare the crosse wyth Christ Who came not to be ministred vnto Mat. 20.28 but to minister him selfe and to giue his life a redemption for many M. Wherfore let the Bishoppes of Rome marke well and sée how they defend their Lordship which they haue in the Churche vnder the pretence of Christ 19. And for theyr sakes sanctifie I my selfe that they also mighte be sanctified through the truthe R. To sanctifie is to ceparate to diuine vses C. Therefore in these words he doth more playnly explicate from whence that sanctificatioÌ„ doth come which is wrought in vs by the doctrine of the Gospell namely bicause he hath consecrated him selfe to the Father that his holinesse mighte appertayne vnto vs. For as the blessinge is extended from the firste fruites to the whole increace euen so the spirite â—f God doth sprinkle vs with the holinesse of Christe and maketâ— vs partakers of the same and that not onely by imputation for by this meanes he is sayde to be made vnto vs righteousnesse but he is also saide to be made vnto vs sanctificaon .1 Cor. 1.30 bicause after a sorte he offereth vs to the Father that by his spirite we may be renued into true holynesse And althoughe this sanctification perteineth to the whole lyfe of Christe yet notwithstanding it is specially to bée seene in the sacrifice of hys death bicause then he appeared to be a true Priest whiche consecrated the Temple the Altar all the Vessels Exod. 29.1 and the people by the power of his spirite A. Euen as before tyme in the Lawe it was shadowed R. Christe therefore sanctifieth him selfe That is he is made the instrument of God the Father by whiche he is glorified he offereth and sacrificeth him selfe that we also may be made the instrumentes and true sacrifices of hys diuine glory Sanctification M. For Christe hath not so sanctified hym selfe for vs that we may abide prophane and farre separate from the communion of his spirite and sanctification but although we be saued by hys onely holynesse yet notwithstanding we are sanctified also by the participation of his spirite They which are voyde of the same promise vnto them selues in vayne the fellowship of Christ Wherevpon the Apostle sayth Rom. 6.4 VVe are buried vvith him by Baptisme into his deathe that lykevvyse as Christe vvas raysed vp from the dead by the glory of the Father euen so vve also shoulde vvalke in nevvnesse of lyfe And in another place he sayth Roma 12.1 Offer vp your bodies a quicke sacrifice holy and acceptable vnto God vvhiche is your reasonable seruice This therfore is the sence meaning I sanctifie my self that is I dye for them that they by my death may be filled with the spirite of sanctification and may be made the holy vessels of God by the reuealed spirite of the Gospell M. This the Apostle comprehendeth in these wordes Hebr. 10.10 In the vvhiche will we are made holy euen by the offering of the body of Iesus Christe once for all In the truthe The worde of God is the truth euen as Christ sayd before Therefore the sanctification of the ministers of Christe and of the faythfull Acts. 15.9 Fayth maketh al thinges cleane consisteth in the truthe of Gods worde vppon the whiche fayth is grounded by whiche God purifieth the hartes Without this all things are prophane and vncleane 20. Neuerthelesse I pray not for them alone but for theÌ„ also which shall beleue on me through their preaching R. Thirdly Christe prayeth for all the faythfull whiche should be to the ende of the world This verily bringeth great consolation For if so be through the doctrine of the Gospell we beléeue in Christ there is no cause why we should doubt but that with the Apostles we are vnder Gods protection so that none of vs can perishe This praier of Christ is a quiet hauen into the whiche whosoeuer entereth he is safe from all perill of shipwracke for his wordes are of as great force as if he had solemly sworne that he is carefull for our saluation R. And firste of all this place confirmeth the authoritie of the Apostles agaynst those which very contemptuously extinuate and disprayse the preaching of the Gospell by the Apostles Prou. 20.9 for that they were men also subiect vnto errours And it is true that they were men in lyfe and in workes for who can say my harte is cleane but they preached the doctrine of the Gospel not by humaine but by the diuine ministerie Wherevppon Christe also prayeth for those which shoulde beleeue through their preaching Furthermore let our consciences be confyrmed agaynst the worlde and agaynst all the afflictions of the worlde For so soone as Christe prayed the Father hearde and the father hearing what remayneth but hys grace and readie affection towarde vs C. Let this also suffice vs whiche knowe that our fayth is founded vppon the Gospell preached by the Apoples though the worlde condemne vs a thousande tymes namely that Christe acknowledgeth vs for his speciall charge and coÌ„mendeth vs to his father Ioh. 11.41 of whom he can not choose but be heard C. When he addeth Throgh their preching He very well expresseth the forre and nature of fayth M. Euen as the Apostle Paule also Rom. 10 17 when he sayth that fayth coÌ„meth by hearing And the worde of the Apostles is nothing else but the Gospell which they were commaunded to preach in the worlde Mar. 16.15 C. Wo then vnto the Papistes whose fayth is so farre from thys rule that they are not ashamed most blasphemously to say that the scriptures are like vnto a Shipmans hose and to a nose of waxe and that therefore the tradition of the Churche shall be their direction and rule of fayth But let vs be assured that the same fayth onely is approued of the sonne of God our Iudge alone whiche is conceyued by the doctrine of the Apostles For there shall no certayne testimonie any where else bee founde than in their writinges We muste also note what fayth the word of the Apostles doth bring foorth This Christ declareth when he sayth Which beleeue in me Let nowe the Iewes Turkes and Romishe rable glory of their fayth but it maketh no matter what euery one beleeueth and in whome he beleeueth Euery doctrine hath his fayth but the Apostolicall doctrine begetteth onely the faith in Christ And this faith alone is partaker of this prayer of Christ of the promises concerning euerlasting life 21. That they all maye be one as thou father arte in me and I in thee and that they also may bee one in vs That the world may beleue that thou hast sent me R. That which Christ prayed for his Apostles he nowe also prayeth for all the faythfull that they might be of one fayth