Papistes For they wearying them selues all theyr life time with secréete speculations whatsoeuer properly appertaineth to the true worship of God to the assuraunce of our saluation and to Godly life they know no more than doeth the Cobler or Cowheard the course of the Starres and pleasing them selues in straunge mysteries they do cōtempne the more necessary doctrine of the Scriptures as though they were too well learned to spende theyr time in reading of them It is no maruaile therefore if Nicodemus do stumble here as it were at a strawe For this is the iust iudgement of GOD that they which thinke them selues to bée the greatest and best learned Doctours to whome the simplicitye of the common Doctrine séemeth base should bée sencelesse blind in the least Articles R. For neyther can humane reason attaine to that which is diuine nor yet any mortal man to those things which belong to Gods spirite 1. Cor. 2 naye those thinges whiche are spoken vnto him séeme foolishe For as a vessell retayneth the sauoure and smell which it hath once gotten and afterwardes when other liquour is put into it doeth make it to relishe of the same euen so our reason at the beginning of our Natiuitye is seasoned with carnallitye and carnall affections in so muche that whatsoeuer afterwarde it heareth it vnderstandeth according to his oulde relishe that is to saye carnallye and doeth by and by reiect all suche thinges as passe humane capacitye M. For it enquireth howe God can bée incarnate How a Virgin can bring foorth a Childe Howe a man Crucified and Buryed can bée the sauiour of the worlde Howe Baptisme can take awaye sinne Howe can Christ geue his Fleshe to eate and suche like Misteryes of our Faith All these thinges blinde reason condemneth as foolishnesse and derideth them 5. Iesus answered verylye verylye I saye vnto thee Except a man bee borne of water and of the spirite He can not enter into the Kingdome of God Verylye verylye I saye vnto thee Bv. Nicodemus vnderstoode not the opinion concerning Regeneration or newe Byrthe of man therefore our louing and mercifull Sauioure moore plainlye expoundeth those thinges whiche before he spake misticallye teaching that to be borne againe is nothing else than to be borne of water of the spirite and that the same is the very true maner of regeneration But all men for the most part by this sentence of our Sauiour Christ vnderstande Baptisme Baptisme and many of them do hereby make Baptisme so necessarye that they affirme it impossible for a man to attaine to saluation except he be washed with the water of Baptisme and so disorderlye they include the assuraunce of our saluation vnder the signe when as the wole Scripture attributeth the grace and power of regeneration to the holye ghost Marke 16.16 Titus 3.5 1. Pet. 3.12 as may appeare in diuers places of Scripture but speciallye by these places noted in the margent C. And as touching this place we ought to vnderstand the same simplye of mans regeneration and not of Baptisme For the purpose of Christ was to exhort Nicodemus to newnesse of life because hée was not capable of the Gospell vntil he were a newe man Therefore this is the simple meaning of this sentence That it behooueth vs to bée borne againe that wée maye be the Sonnes of GOD and also that the holye Ghost is the aucthour of this seconde byrth For Nicodemus dreaming of a Pithagoricall Regeneration Christ to waken and remoue him from that errour added this for an interpretacion of that which he spake before namelye that man was not naturally borne againe The holy ghost the aucthour of our regeneration neyther was it néedefull that a man shoulde haue a newe body but that he is borne againe when hée is renewed by the grace of the holye Ghost both in soule and minde And therefore by these wordes Spirite and water hée vnderstandeth all one thing The which interpretacion ought not to séeme in any mans sence to strayte and farre fetcht For it is a common phrase of speache in the Scripture when mencion is made of the Spirite to adde the name of Water and Fyre to expresse the force of the same In thirde of Mathew it is sayde that Christ baptized with the holy Ghost Math. 3.11 and with fire in the which place there is no difference in sence betwéene fyre and the holye Ghost but doth onelye signifie what the efficacye of Gods spirite is in vs. And where as here wee haue the name of water set before the spirite it maketh no great matter nay rather this maner of speache soundeth better than that other of Mathew because the plaine sence and meaning followeth the Metaphore as if Christ should haue sayde No man is the sonne of God vntil such time as hée is renewed and borne againe by water that is to saye by the spirite which purgeth vs anewe and which by his grace and power in vs inspireth and replenisheth vs with the moysture of a heauenly life séeing by nature wée are altogither drye and withered And vppon good consideration our Sauiour Christ bringeth this phrase of speache vsed in the Scriptures to set before Nicodemus his ignoraunce and blindenesse For Nicodemus shoulde haue knowne at the last that the same which was spoken by our sauiour Christ was taken out of the common doctrine of the Prophets Therefore by water is ment nothing else but the inwarde purgation and moysture of the holye Ghost So that the second is but an explycation of the first Wherevpon also our Sauiour when hée addeth a reason why wée ought to be borne againe making no mencion of water teacheth that the newnesse of life which hée requireth is wrought by the holy ghost Wherfore it foloweth that water must not be separated from the spirite 6. That whiche is borne of the fleshe is fleshe and that whiche is borne of the spirite is spirite B. This is a reason of that whiche went before For therefore no man vnborne againe can enter into the kingdome of God because all that is borne of fleshe is nothing else by that first and naturall Natiuitye but fleshe And fleshe and blood can not enter into the kingdom of Heauen For by the knowledge of GOD wée are made partakers of his kingdome Iohn 17.3 1. Cor. 2.14 for it is sayde This is life eternall O Father to knowe thee c. Now man which is fleshe can not vnderstand those thinges which belong vnto GOD. Therefore it is necessarye that so many as shall enter into the kingdome of God bée transformed and spirituall that is to saye so many as wyll bée the Sonnes of God C. Therefore Christ proueth by an argument of the contraryes that wée are all shut out of the kingdome of God except we haue entrance by regeneratiō For hée taketh this as graunted vnto him namelye that wée cannot enter into the kingdome of God except we become spirituall But wée bring nothing
in Nicodemus which comprehended not those thinges which were spoken 10. Iesus aunswered and sayde vnto him Art thou a Mayster in Israel and knowest not these thinges M. Our Sauiour Christ séemeth to woonder at the scencelesnesse and ignoraunce of Nicodemus being a man learned in the Lawe as if hée had not knowne the same before But by these wordes our Sauiour casteth rather Nicodemus in the téeth with his ignoraunce than woondreth at the same and yet neuerthelesse without disdaine C. For Christ séeing that hée spent the time in vaine with a prowde man and that hée lost his labour in teaching of him falleth to plaine reprehension Bv. And being offended at his dulnesse hée reprooueth his grosse witte as if hée shoulde haue sayde O miserable condition of those shéepe the charge and care of whome is committed to a Pastor so dull and ignoraunt in heauenlye thinges Hitherto thou hast béene accounted of vs one of the chiefe maysters and teachers in Israel but séeing thou art ignoraunt of those thinges whereof euen such as are Disciples and Schollers may bée ashamed to be ignoraunt of men maye meruaile what thou and the Scribes and Pharisees men of thy calling teache the people committed to their charge E. Howe commeth it to passe that thou art ignoraunte of these thinges so common in the Scriptures séeing thou art a teacher of other men For what other thing else meaneth the circumcision of the heart which Moyses so dilligentlye commended vnto you What else was the meaning of the sanctification so often tymes preached to the people but this innouation and spirituall Natiuitie of mens mindes of the whiche I speake The whole Scripture doth sufficientlye testifie Gen. 6.5 and .8.21 that all fleshe is onelye inclined to that which is euill Howe therefore shoulde anye fleshe but that which is borne againe and sanctified enter into the kingdome of God which is the kingdome of righteousnesse What can bée more plaine than that which the Prophet Esay Iere. 31.19 Ezech 11.19 and .36.26 Ieremy and Ezechiel haue spoken concerning the regenerating and renuing spirite Of the same also most plainelye hath the Prophet in his Psalmes prophesied It is meruaile therefore that my doctrine séemeth so straunge vnto thée Beholde here the true waye and maner how prowde persons that are puffed vp with vaine glory and which stande in their owne conceite ought to bée handeled C. For doctrine shall take no place or profite nothing at all vntill suche time as they be cleane purged from the pride of their owne wicked conceypt R. And this is a generall reprehension by which Christe reprooueth the blindnesse of all the Rabbines For Christ so talketh here with Nicodemus that by him hée vnderstandeth the whole order of the Pharisées and Deuines and all the professors of their Leuen M. Therefore let suche as haue the titles and names of Pastors in the Churche Two thinges required in a Pastour and which brag of the same consider how they aunswere and discharge that their calling For two thinges are required in faithfull and true Pastors namelye puritie of Doctrine Purity of doctrine holines of life required in a true Pastour and holinesse of life Concerning the first wée haue mention made here concerning the other reade the thirtéenth of Mathew and the second Chapter to the Romaines 11. Veryly veryly I saye vnto thee we speake that wee knowe and testifie that wee haue seene and ye receiue not our witnesse Veryly Veryly Bv. The Lorde by this sentence declareth how certaine firme the whole doctrine of the Gospell is not onelye in the Doctrine of regeneration but also in all other articles and speciall poyntes of our fayth And this hee confirmeth with an oath the which he is not woonte to doe but in matters most sure and firme M. Séeing therefore there were two thinges to bée reprehended in the Iewes namelye the ignoraunce of deuine matters and the fault of vnbeléefe Christ when he had reprooued the first commeth to the seconde Wee speake that wee knowe A. Some referre these wordes to Christ and to Iohn the Baptist who was sent of God to testifie of the true light CHR. Othersome vnderstande them of the Father and the sonne whome he sent into the worlde Iohn 1.7 For Christ spake those thinges in the worlde which hée had hearde of the Father Iohn 8.26 Othersome saye that the Plurall number is put for the singular by a figure called Enallagen C. But there is no doubte but that Christ here ioyneth him selfe with all the Prophets and Ministers of God and speaketh generallye in the person of them all For Philosophers and other vaine Doctours doe oftentimes bring in those vaine toyes which they them selues haue imagined and deuised But Christ challengeth this as proper to him selfe and to all the seruauntes of God alone that they deliuer nothing but a certaine and vndoubted Doctrine For God sendeth not suche as shoulde prate and talke of thinges doubtful and vnknowne But suche as deliuer to others those things which they haue learned of him in his Schoole B. Here therefore we are taught that no man ought to teache any thing for a trueth and certaintye whereof hée is not most assured 1. Peter .4 All thinges that we speake in the Churche ought to bée as the woordes of God C. Let euery one therefore take héede what is reuealed to him of the Lorde least he goe beyonde the boundes of his Faith and loast he speake those thinges which he hath not heard of the Lorde Bv. Moreouer let all those obserue and weigh this sentence of the Lorde whiche crye that the aucthoritye of the Gospell should bée nothing if so bée the aucthoritye of the Churche had not allowed and confirmed the same For the Doctrine of Christ and of the Apostles hath sufficient aucthority and allowance of it sellfe and néedeth no other testimonye The Gospell needeth not the allowaunce of the Church For it is Authential and set foorth by those which are eye witnesses and most assured of the same hauing for the aucthour thereof the Sonne of God him selfe the wisedome of his Father and the holye Ghost whiche is the true liuing and eternal God speaking by the Apostles And testifye that we haue seene B. As if he should say We testifie euen the verye same thing which fewe of you receiue for some of you haue receiued it The lyke is reade in the first Chapter going before where it is sayde He came into his owne and his owne receiued him not C. By which manner of speache and by this complaint of our Sauiour Christ we gather that this was appointed to the word of God as a fatall destinye in all ages not to bée receyued and beléeued M. Wherevpon also Christ vseth the plurall number saying Ye receyue not C. Because this not receyuing pertayned to the greater number and almost to the whole bodye of the people Therefore Christ thought good to adde this least
theire desiers whiche exceeded very much by this meanes which he prescribeth Hee promiseth not vnto his disciples the grace of his Father which might deliuer them from all care and labour but whiche mighte arme them with inuincible fortitude agaynste theyr enemies and defende them agaynste the huge heape of dissentions whych they shoulde sustayne Therfore if we desire to bee saued according too the Rule of Christe we muste not desire to be frée from euils neyther muste wee praye vnto God to deliuer vs by and by into blessed reste and peace but we must coÌ„tente our selues with a sure truste and hope of victorye and must stronglye and constantly resiste all euils from the which Christe prayeth hys father that wée may haue a happy deliuerance 1. Cor. 10.13 R. For God is faithful which wil not suffer vs to be tempted aboue our strengh Mat. 6.13 but in the midest of temptation will make awaye that we may be able to beare it M. To thys effecte perteyneth this petition of the Lordes prayer Leade vs not into teÌ„ptation but deliuer vs from euill C. To be shorte God taketh not those that are his out of the worlde bicause hee woulde not haue them Idle and sloughfull yet notwithstanding he deliuerethe them from euill leste they shoulde be destroyed For he woulde haue them fyghte but he woulde not haue them wounded to deathe R. Therefore by this woorde Euill vnderstande not affliction Crosse and death but sinne impietie infidelitie and falling a way from the Gospell the which euil being taken away other euills wil turne to good For in that Christe hath taken a waye synne the euills and wages of synne remayning hee declareth his glory and power by which of euill hee maketh good For deathe bycause it is the rewarde of synne and the Crosse bicause it is the hyer of sinne are euills but synne beeyng taken a waye by faythe they are made good and they must abyde with the Godly in this worlde that they may be proued and purged as it were through fyre 17. Sanctify theÌ„ through thy truth thy worde is the truthe M. Before hee sayde I haue giuen vnto them thy worde nowe he prayeth that they mighte bee sanctified with the spirite of God at their entering into the Apostleship whereby the truthe of God mighte be spred throughout the whole worlde that is to saie that they mighte supplie his roome and bee confyrmed Therefore this sanctification comprehendeth the kingdome of God and the righteousnesse thereof that it mighte also bee extended to all the béeleeuing though not Apostles the whiche is brought to passe when God renueth vs by hys holy Spyrite and confyrmeth the grace of renouation in vs and continueth the same to the ende Fyrste of all therefore hee prayethe that the Father woulde sanctifie hys disciples that is too saye that hee woulde whollye addiecte them vnto him and take them too him selfe as a holie and principall charge Secondlye hee shewethe the manner howe hee woulde haue them sanctifyed and that not withoute cause For there are sertayne braynesicke Menne whiche babble and prate muche of sanctification but doe omit the truthe of God by whiche hee consecrateth vs too him selfe Moreouer bycause others no lesse mad than they do tryffle and toie with that truth of the which ther is mention made here and do in the meane time neglecte the worde Christ plainelie affirmeth that the truth is no wher els to be found than 〈…〉 which doth 〈…〉 is it 〈◊〉 For 〈…〉 be sâ—â—â—led with â—â—â—pe and work according to the custome of the lawe saâ—â—g the bloude of Christ is mutable and hâ—ddeâ— from our eyes Therfore it is 〈◊〉 the consciences by the worde of the Gospel which is the truth And the word is this Christ dyed for vs 〈…〉 for my â—â—eepe â—ake ye 〈…〉 thys is my body which iâ— giuen for your drynke yeâ— this is my bloude â—hiche is shed for you And suche lyke 1 Pet. â— 18 Ioh â— 1â—.15 Mat. 26 26 Ephe. â— 26 In this sence Paule affirmeth that the church is clensed by the fountayne of water in the worde of life R. Also Christ sayth Now are ye all cleane through the vvorde which I haue spoken vnto you And Peter sayth Ioh. 15.3 Purifying your soules in obeying the truth by the spirit C. It is God onely whiche sanctifieth 1. Pet. 1.22 A. I am the Lorde sayth he vvhich sanctifie you but bicause his Gospell is the power of saluation to euerye one that beleeueth whosoeuer forsaketh that meane Rom. 1.19 he must needes be more filthe euery day than other Truthe here by excellencie is taken for the light of Heauenly wisedome in the which God hath reuealed him selfe vnto vs that hée mighte make vs lyke 〈…〉 18. As thou dyddest send me into the worlde euen so also haue I sente them into the worlde C By another Argumente he confirmeth his prayer namely bicause his and the Apostels calling was all one Now sayth he I commit vnto them that office which hytherto I my selfe haue sustayned and borne at thy commandement Therefore it is necessary that they be instructed and armed with the power of thy spirite that they maye bee able too beare so greate a burthen M. And he vseth here according to the Hebrue phras one tence for another as I haue sent for I will sende For hee sente them not vntyll after his resurrection Mar. 16.15 Also here we haue to noate who they are whiche may hope that this heauenly santification shal bee geuen them to discharge the office of preachyng There are some whiche runne of them selues vncalled and there are other some which beeing only taught and called of men runne without the diuine disposition and calling of God Neyther of them haue to hope for the sanctification of the spirite But they whome Christ sendeth into the worlde which are sanctified by the spirite of God to be ministers of the truth Suche were the Apostles whom Christ inteÌ„ded to send foorth into the world euen as he him selfe was sent foorth of the Father Also we muste weye how greatly we oughte to esteeme the doctrine of the Apostles Althoughe they were men yet notwithstanding by the testimonie of Christe him selfe they were so sent into the worlde euen as he was sente of the Father Therefore he which heareth them heareth God hym selfe and he which despiseth them despiseth God Luk. 10.16 Finally let vs consider to what ende the Apostles were sente into the worlde R. They were sente of Christe euen as Christ was sente of the Father Nowe Christe was sente to shewe the will of his Father that is to saye the Gospell he was also sente to be a lyuely example and to beare the crosse M. not to rule in the worlde after the manner of men but to be as it were the seuaunte oâ— others when as notwithstanding he was Lorde of all R. Euen so also the Apostles were sente not to teache mans inuentions but the
meanes to speake so sensiblye to our vnderstanding that wée might not fayle of his meaning in any poynte And it is a most auncient and approued kinde of teaching to instruct by a Dialogue whiche also the most auncient Philosophers haue vsed B. Therefore whereas our Sauiour Christ so louinglye and familiarlye applyeth this Doctrine to the Imbecilitye of Nicodemus and despised not the same Suche as are weake must bee borne with all we are taught howe to handle such as are weake and to reiect no man which séeketh after the trueth but with all gentlenesse and long suffering to teache and instruct such M. Nicodemus was to be blamed in this that he came not to our sauiour in the daye time but in the night For the which the Lorde might iustlye haue reprooued him But the most méeke and pacient Creatour of all fleshe obiected no suche thing vnto him He sayeth vnto him If so bée thou knowe that I am come a teacher from God and doest planelye perceyue the power of God by the signes which I do why then dost thou come vnto me secréetelye and not openlye in the daye time But hée thought it better a greate deale to open to this good man the verye well spring of euyll Hée perceyued that hée was as yet ignoraunt of the trueth and that he feared man more than God therefore he disputeth with him concerning the verye roote and originall of all wickednesse And whereas our Sauiour Christ twise repeateth this woorde Verylye hée doeth it to make him the more attentiue For hée intending to speake of a matter most waightye and graue of all others coulde not but make Nicodemus more attentiue who otherwise would haue verye slightlye or litle or nothing regarded this whole communication M. But howe doe these wordes of our sauiour Christ aunswere those thinges whereof Nicodemus spake Hee came to our sauiour with good intent and meaning but yet as a Doctour of the Lawe who thought to haue easylye attayned to the vnderstanding of the trueth at the mouth of Christ by his owne wisdome and learning But the Lord euen at the first putteth away this perswasion affirming the Doctrine of the Kingdome of GOD to be such that no mortal man howe worldlye wyse or learned in the Lawe soeuer he bée can vnderstand the same except he bée borne a newe C. Therefore howe farre fetcht or vnapte for the purpose these woordes of our sauiour séeme to bée yet notwithstanding most fetelye hée beginneth therwith For as the séede is cast in vaine vppon the vntilled grounde euen so the Doctrine of the Gospell is Preached in vaine except the hearers bée first framed to obedience and bée made apt to bée taught Therefore if wée will profite in the schoole of Christ wée must learne to beginne here Except a man be borne againe As if he shoulde saye So long as thou hast not that which is most principall in the kingdome of God I make small account of this that thou dost acknowledge me to be a teacher For this is the first steppe into the kingdome of God that thou become a newe man M. This aunswere of our Sauiour Christ ought diligently to bée considered For it comprehendeth twoo speciall thinges necessarye to bée knowne of these which are conuersant in reading of the scriptures One is that no man can knowe what thinges pertayne to the Kingdome of God and to our saluation The second is that the newe man is required to the knowledge of Gods kingdome Bv. Our Sauiour Christ sayth here No man shall see the Kingdome of God For No man shall enter into the kingdome of God C. as shall afterward appeare by the texte But they are deceyued which take the Kingdome of God for Heauen when as rather it signifieth a spirituall life which is begunne in this worlde by faith and doth growe daylye more and more according to the increase of faith Therefore the sence and meaning of this text is that no man can be truely gathered into the Church and be reckned among the Sonnes of GOD except he bée first renewed So that it is here briefelye shewed what is the beginning of Christianisme and hereby also wee are taught that we are borne exiles and banished men from the kingdome of GOD and are at perpetuall enmitie with him vntyll hée alter and chaunge vs by the second byrthe For it is a generall sentence which comprehendeth all mankinde B. At other times our sauiour Christ spake the verye same in other woordes namelye that no man can bée his Disciple except hée denye him selfe and take vp his Crosse and followe him Luke 14. Herevppon the Apostle Paul requireth the newe man and a newe creature in Christ which so soone as it is geuen vnto vs maketh vs to beléeue in his name and to bée the Sonnes of God but it is perfited daylye by the holye Ghost which frameth vs more and more according to the Image and likenesse of GOD. Of the which ye maye reade in all those places here coated in the Margent 2 Cor. 3.4 and .5 Gala. 3.6 Ephe 2.4 Collos 3 But what néede wee cyte the places of Saint Paul when he handeleth the same in no place as the principall poynte of Christes Doctrine C. To bée short by this woorde of the newe byrth hée meaneth not the correction of some one parte but the renouation or renewing of the whole man Wherevppon it followeth that there is nothing in vs but corruption Bv. For the first Byrthe comprehendeth all the strength of mankinde as Witte Reason Vnderstanding wyll and what soeuer wée haue else by nature R. Wherefore mannes frée wyll his merites and whatsoeuer else hée can imagine to bring righteousnesse to him selfe is quite ouerthrowne by this one sentence of our sauiour Christ Wée must therefore laye aside the wisedome of the fleshe and contempne all humane strength that the seconde byrth maye take place in vs. 4. Nicodemus sayth vnto him Howe can a man be borne when hee is oulde Can hee enter into his mothers wombe and be borne againe M. Nicodemus being as yet carnall and sauouring not of the Spirite carnallye vnderstoode those spirituall thinges which were spoken by Christ He knewe not the naturall corruption of the first Natiuitye for if he had hée would haue made another manner of answere C. And although the phrase of speache here vsed by our sauiour Christ was not expressed in the Lawe and the Prophetes yet notwithstanding séeing in some places of scripture Scribs ignoraunt of regeneration mencion is made of renouation or renuing and séeing it is one of the first principles of Faith it may appeare how vainelye the Scribes at that time had trauailed For truely this was not one mans fault to be ignoraunt of the grace of regeneration but euerye one of them occupying them selues about vaine iangeling and questions of no profite neglected the most principall part of Christian Doctrine The like also we maye beholde at this day in the
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
they did put the summe of theire doctrine in writinge To this doctrine whosoeuer thinketh that somewhat must be added as though the same were lame and vnperfect he doth not onely accuse the Apostels of fallse dealyng but also it is blasphemuse agaynst the spirite Yf so be the doctrine the which they haue put in writing came as yet from yong instructed scholler and nouices yet were it not a vaine and superfluose adition but nowe seing their writinges be as it were prepetunall to the Reuelation of the spirite which was promised and performed vnto them their can nothing be added vnto the same without great iniury done vnto the spirite But when we come to the matter it selfe the Papistes are very vayne ridiculouse For they define and afirme that those secretes with the Apostles were not able to conceiue and comprehende were but childishe and trifeling ioyes then the which there can be nothing more vaine and foolish They woulde haue forsooth the holy Ghost to descend from heauen to teach the Apostles how to consecrate their chalices with their altares how to baptize belles and to make holy water and how to selebrat masses But how do fooles and children learne which haue all these thinges at their fingers endes very perfecte M These are Iolly fellowes which place the Instruction and reuelation of the holy ghost in the Church after the Gospel as though those thinges alone which Christ taught in the flesh and which the disciples could conceiue pertayned to the Gospell and that those thinges which the holy ghoste taught after the departure of Christ which the Apostles coulde not conceyue and carrye before they had receyued the holy Ghost are these notable and erce lent ceremonyes of dayes of meales of garmentes and such lyke B. For they contend affirme that these many thinges which Christ saith his Apostles coulde not beare as yet are to be vnderstoode to be those ceremonies whiche haue crept into the Churche and whiche are very gainefull vnto them But what can be more foolishlye spoken R. For séeing those ceremonies doe sauour more of the fleshe than they doe of the spirite how coulde it be that they shoulde be reuealed by the spirite when the spirite and the fleshe are contrarye one to the other Let vs therefore except we will bée vnthankefull vnto GOD staye oure selues and be contented with that doctrine of the whiche the Apostles are authours as the Scripture doth testify seeing the full perfection of heauenlye wisdome is contayned in them whiche maye make the man of God perfect Beyond the same we think it not méete for any man to passe For in this consisteth high breadth and depth to knowe the loue of God which is offered to vs in Christ Ephe 3 28 This knowledge is aboue all other knoweledg as sayeth the Apostle Paul And when he sayeth that all the treasurs of wisedome and knowledge are hidden in Christ Gala. 3 i. he doth not Immagin any vnknowen Christ but such a one as by hys preaching he hath liuely depainted that we maye behold him euenas it were before our eies crucâ—fied But lest any doubt or Ambiguity should remaine Christ hym selfe afterwarde expoundeth his owne wordes shewing what thinges those were which the Apostles could not then beare and with all declareth what the office of the holy Ghost is saying He shall not speak of him selfe but whatsoeuer hee shall heare C. Many restrayne this vnto the spirit of prophesy A. For there wanted not in the Apostles tyme Acts xi 28 some whiche forshewed thinges to come as we may reade of Agabus Acts. xxi xâ— who prophesyed of the famine to come in the Emperoure Claudius dayes and what should happen to Paule at Hierusalem he forshewed to the Bretheren also the Apostles them selues by the reuelation of the spirit prophesyed of many thinges concerning Antichrist and his members Act xx xxix all which thinges are most true i. Tim. 4 i 2 Tim. 3 19 2. Pet 2. i Iude. i 4 C. Howebeit Christ in this place séemeth rather to speake of the state of his spirituall kingdome which the Apostles sawe strayght after his resurrection but yet could not by anye meanes comprehende the same The treasures of this secret wisdome Paule expoundeth in his firste Chapter of his Epistle to the Ephesyans When Christ sayeth that the spirite shall not speake of him self he confyrmeth that which went before He shall leade you into all trueth He meaneth therefore that whatsoeuer the spirit bringeth procéedeth from God Notwithstanding the Maiesty of the spirite is nothing deminished by these wordes as though eyther he were not God or else weare inferioure to the father but they are spoken to the capascity of our mynd For because of the vayle which is before our eyes we do not sufficiently perceyue with howe great Reuerence we ought to receyue those thinges which the spirit reuealeth vnto vs therefore mencion of the Diuinity is made Euen as in another place it is called the earnest by which God hath established our saluation and the seale Ephe. i. i3 by which he sealeth the sertaynty of the same vnto vs. To conclude the purpose of Christ was to teach that the doctrine of the spirite was not of this world Iohn 17. but that it came out of the heauenly sanctuary euenas Christ often times testifieth of his doctrine 14. Hee shall glorifie me for hee shall receiue of mine and shall shewe vnto you C. Nowe Christ sheweth that there shall not come a spirite which shall erect and set vp a newe kingdome but whiche shall rather establish the glory geuen to him of the Father M. Notwithstanding he speaketh not this for the affection of his owne glory but vppon a desyer to pacifye and quiet the mindes of hys Discipls lest they should think that they should so receiue another comforter that they shoulde be seperated deuided from him as though by them he shoulde deale in another mans cause and not in his owne the which they tooke very greuouslye for the loue which they bare vnto hym C. Many dreame that Christ had onely taught hys Disciples the fyrste Principles and afterwardes deliuered vnto them more profounde matters Thus they make noe more accounte of the Gospell than they doe of the lawe the which is sayd to haue bene the Schoolemayster of the Iewes vnto Christ After this error there followeth an other no lesse intollerable as that Christ hauing nowe taken his leaue Gala. 3 24 and béeing entered into hys kingdome had nothing to do and had appoynted the holye Ghost to be in his place From this ground the sacriledge of Popery and of Mahometisme hath come For although these Antichristes are much vnlyke one to the other in many thinges yet notwithstanding they haue all one beginning For they saye that by the Gospell we are entered into the right fayth but yet that we must séeke for the perfection of doctrne from another As though Christ
to come the whiche life the elect haue from him Of the whiche Christ him selfe oftentimes speaketh saying I am the breade of life Iohn 6. which came down from heauen If any man eate of this breade hee shall liue for euer Againe Iohn 11. I am the resurrection and the life hee that beleeueth in me though he were dead yet shall he liue Also he sayeth I am the waye the trueth and the life Iohn 14. In this sence also our Euangelist Saint Iohn calleth him in his Epistle 1. Iohn 1. The worde of life Therefore so many as are not made pertakers of the grace of God in Christ are depriued of the true and euerlasting life For without that euerlasting purpose and worde of GOD no man can haue eternall life the which Saint Iohn noted by these woordes in another place saying Hee that hath the Sonne of God 1. Epist 5 hath life and he that hath not the Sonne of God hath not life Notwithstanding we must take héede that we attribute not so the power of quickening to the Sonne of GOD that we take away the same from the Father For as the Father rayseth vp the dead and maketh aliue Iohn 5. euen so the Sonne also quickeneth whom he will And in another place S. Iohn sayth 1. Epist 1. And the life was with the Father And againe As the father hath life in him selfe Iohn 5. so hath he geuen to the sonne to haue life in him selfe And yet notwithstanding ther are not two welles of life euen as there are not twoo Creators nor twoo Gods The Father quickeneth all thinges by his worde euen by it hée hath made all thinges doeth as make all things and preserueth them being made And the life was the light of men AVG. By the light men are lightened but Beastes are not lightened thereby because they haue not mindes capeable of reason and wisedome but man which is made after the Image of God hath a reasonable minde by the which he can perceyue and vnderstand wisedome Therfore that life by which all thinges are made is the light and not of all creatures but of men onely M. So that the Euangelist meaneth not that light by this worde light which pertaineth to the Sonne and doeth lighten the eyes of our body but he meaneth that light by the which the eyes of our minde are illuminated to knowe God And he maketh mention of that part of life by the which men excell all other liuing Creatures As if he should saye that not a common kinde of life was giuen vnto men but such a life as is ioyned with the light of vnderstanding And he separateth man from the number of all other creatures because we perceaue better the power of God in vs by sence than we behold the same a farre of So Saint Paul teacheth that God is not to be sought a farre of Actes 17. because he reuealeth him selfe inwardly in vs. After therefore the Euangelist had set before vs the general consideration of the grace of Christ that he might bring men to a more neare consideration therof he sheweth what is speciallye geuen vnto them namelye that they are not in creation like vnto brute Beastes but are set in a more hye degrée hauing a minde indued with reason and capeable of wisedome that they being indued with this wisdome might be brought to the knowledge of God the verye well of life So sayeth the Prophete Dauid Psal 36. VVith thee is the vvell of life and in thy light shall we see light 5. And the light shineth in darknesse and the darknesse comprehended it not And the light shineth in darkenesse A. Here the Euangelist beginneth to note men of ingratitude and blindnesse because by theyr wickednesse they reiecte this light offered vnto them And that we maye vnderstand this thing we must note that the Euangelist first of al admonisheth that the light with the whiche men were indued in the beginning must not be iudged according to theyr present state because in this corrupted and defiled nature the light is turned into darkenesse Notwithstanding he therewith affirmeth that the light of vnderstanding is not cleane put out because in the obscure darkenesse of mans minde certaine sparkes of light as yet do spring vp M. The Euangelist therefore excuseth the Diuinitye and Maiestye of Christ when he sayth that the same hath euer shined vnto mortall men as a certayne most euident and manifest light and he layeth all the blame of the ignoraunce of GOD on the blindnesse of men C. For in that he affirmeth the light to shine in darkenesse that pertayneth nothing at all to the praise of corrupt nature but rather to the taking away of the pretenced cloake of ignorance M. For this light shineth in the world and the mindes of mortall men might by the same haue béene brought to the knowledge of the liuing of God had not theyr mindes béene ouerwhelmed with darkenesse For hée calleth here the blindnesse of mennes mindes vnbeléefe impietye and the ignoraunce of GOD darkenesse For as the eyes that are blinde can not comprehende the light euen so the mindes that are blinded cannot comprehend the light of life A. And as the light is present to the blinde man the whiche notwithstanding is absent from his eyes euen so the light of life is present to mortall men the whiche notwithstanding theyr mindes being oppressed with darkenesse can not attaine C. For since the time that man was alienated and fallen from GOD ignoraunce hath so captiued his minde that what light so euer remaineth in the same lieth suffocated and choked without effect And this thing experience dayly proueth For they which are not borne againe by the spirite of GOD hauing some reason stande for a certaine document that man was not onelye made to breathe but also to vnderstande But there are twoo speciall partes of the light which remayneth as yet in the corrupt nature of man For there is naturallye ingrafted in all men a certaine sound séede of religion or godlinesse Furthermore a difference of good and euill is ingrauen in theyr Consciences But what fruictes at the length come foorth surely that religion Godlynesse which doeth degenerate into a thousand monsterous supersticions and that conscience which doeth altogeather peruert iudgement that it may confounde vice with vertue To conclude the naturall reason which is in man doth neuer direct men vnto Christ But we must note that the Euangelist speaketh only of natural giftes that he doth not as yet touch the grace of regeneration For there are two distinct vertues of the sonne of God the first is that which appeareth in the making of the worlde and in the order of nature the second appeareth in the renuing and repairing of the decayed and defiled nature of man 6. There was a man sent from God whose name was John There was a man sent from GOD. C. Nowe the Euangelist beginneth to shewe how
GOD and the Sauiour of the whole worlde the which is done of vs when we depende wholye vpon him by a sincere fayth and trust and commit our selues wholye as Disciples vnto him Hée sayth not they which are pure and altogither voyde of sinne and worthy to be admitted into the fellowship of this fraternitie but he sayth which beléeue in his name and receyue him that is to saye which acknowledge by fayth the grace offered and receyue it in heart Therefore they which beléeue not receyue not Christ they cannot obtaine this sauing helth and dignity of the sonnes of God in so much that they must of necessitie perish with this world vnder the wrath 13. Which were borne not of bloode nor of the will of the fleshe nor yet of the will of man but of God Which were borne M. These woordes pertayne to the description of them which beléeue in the name of Christ and do receyue the right of the adoption of the sonnes of God They which are such are not borne of fleshe and blood but of God Fleshe and blood begetteth not the Children of God That which is of the fleshe is fleshe Iohn 3 and that which is of the spirite is spirite B. By these woordes the Euangelist meaneth nothing else but the carnall Byrth For he maketh a comparison of the generation of the fleshe and of the spirite reiecting the one and allowing the other C. Neyther is it necessarye that wée vnderstand here by this worde flesh the Woman as many would haue it The Euangelist rather repeating one thing by diuerse woordes goeth about to inculcate the same and to print it more déepelye in our mindes Therefore hée doth secréetelye touche the wicked trust and confidence of the Iewes who had alwayes in theyr monthes the worthinesse of theyr ofspring as though they springing from a holye Progeny were Saintes by nature They had worthelye boasted them selues to bée of the stock of Abraham if they had béene lawfull Children and not bastardes But the boasting of Faith doth arrogate nothing at all from the carnall generation but geueth GOD the praise for all thinges that it hath receyued ◠Therefore S. Iohn in effect sayeth thus much They which beléeue in Christ being before vncleane Gentiles are not borne the sonnes of God out of the wombe or by fleshe and blood but are brought therevnto by the workemanshippe of the holye Ghost And although properly hée hath respect vnto the Iewes which were proude in the fleshe yet notwithstanding of this place a generall Doctrine maye bée gathered namelye that where as wée are counted the Sonnes of GOD it commeth not by the propertye of our nature neyther of our selues but because the Lorde hath begotten vs of his owne fréewill and singuler loue Question A. Notwithstanding the Euangelist séemeth verye vnorderlye to make regeneration the first in order as though it went before faith when as rather it is the effect of Faith and therefore the latter of the twaine Aunsvvere C. I aunswere that it is both first and last in diuers respects because by fayth wée conceyue the incorruptible séede by the which we are borne againe into a newe and diuine life and yet neuerthelesse faith is now the worke of the holye Ghost which dwelleth in none but in the sonnes of God Therefore in diuers respectes faith is a part of our regeneration and an enteraunce into the kingdome of Heauen that wée might bée nombred among the children of God For in that hee illuminateth our mindes with the spirite hee sheweth the worke of regeneration After this maner faith springeth from regeneration as from the well But because wée receyue Christ by the same faith whiche sanctifieth vs wyth his spirite therefore it is sayde to be the beginning of our adoption Therefore in respect of our sence we beginne not to be the sonnes of God but after faith onely M. But we must note what difference there is betwéene them whiche are adopted in this worlde to the inheritaunce of earthlye goodes and those which are adopted to bée the sonnes of God They whiche are adopted to haue the inheritance of earthlye goodes are adopted by grace of good will although they come not of the same fleshe neither are regenerate in minde but abide in the same minde whereof they were before But they which are adopted to bee the Sonnes of God are not borne of the substaunce of God as was Christ the onely begotten sonne of GOD but they being by grace taken for heyres and sonnes are also chaunged in minde and of carnall are made spirituall And this is that which hée sayth But are borne of God Wee gather also by this place that faith commeth not of our selues but is the fruite of spirituall regeneration For the Euāgelist affirmeth that no man can beléeue but hée which is borne of God Faith therefore is a heauenly gift Furthermore wée maye hereby gather that faith is not a colde or bare motion seeing none can beléeue except hée be reformed by the spirite of God 14. And the same woorde became flesh dwelt among vs and we sawe the glorye of it as the glory of the onely begotten sonne of the Father full of grace and truth And the same worde C. Nowe hée teacheth what that comming of Christ was of the which he had made mencion before saying Hee came into his owne Namelye that hée hauing taken vppon him our fleshe openlye shewed him selfe to the world M. And by the fleshe he vnderstandeth the whole man in somuche that it is al one as if he had sayd And the word beecame man C. For this worde fleshe serueth more to set foorth the force of his minde than if he had sayde That it was made man His purpose was to shew what a vile and base condition the Sonne of GOD tooke vpon him for our sakes comming downe from the throne of his heauenlye glorye The scripture speaking of a man contemptuouslye calleth him fleshe When as therefore the Euangelist calleth the sonne of God fleshe he meaneth that he hath so much abased him selfe that he hath taken vppon him this fleshe subiect to so many miseries R. As to fragillity contempt execration pouertye hunger thirst nakednesse death and damnation and that wee might bee made through him Strong Blessed Ritch Full Immortal and righteous whereby we haue euerlasting saluation For what thing else is fleshe than weakenesse dust and as it were haye and the glorye thereof as the flower of the field which in the morning groweth and in the Euening is cut downe and withered C. But the fleshe is not here taken for the corrupt nature of man as Paule oftentimes taketh it but for the mortall man Verye fonde therefore is Appollinaris which imagined that Christ had a humane bodye onely without a soule For this is a figuratiue kinde of speache because the inferiour part doth comprehende the whole man For by an innumerable sort of testimonies a man may gather that Christ our
sonne of God And truelye faith ought not to rest in the presence of Christ onlye but to haue also a respect to his power and office For it shall profite litle to knowe who Christ is except we know also howe he will behaue him selfe towarde vs and to what ende he was sent of the Father But séeing the kingdome of Christ is moste large Question Psal 2 Reuela 17 in so much that he is called the King of Kinges and Lorde of Lords why doeth Nathanael cal him onely the King of Israel Surelye he doeth it Aunsvver because his confession is limmitted to the measure of fayth For he had not profited so farre as yet that he knewe him to bee a King set ouer the whole worlde or rather that the Children of Abraham shoulde bée gathered from all places that the whole worlde might be the Israel of the Lorde Let vs now by the example of Nathanael exercise our faith in the hearing of the woorde and let vs confyrme the same by all meanes possible and let it not lye hid but let it burst foorth into the confession of Christ to the glorye of God 50. Iesus aunswered and saide vnto him because I sayd vnto thee I sawe thee vnder the Figge tree thou beleeuest thou shalt see greater thinges then these B. The Lorde Iesus going about to confyrme the Faith of Nathanael and the rest of the Disciples added these wordes C. He doeth not reprehend Nathanael as one to light of credite but rather allowing his fayth promiseth vnto him and to the rest greater argumentes of confirmation By the which woordes hée lifteth vp theyr hope for the beholding and knowing of farther matter As if he shoulde saye If of so small beginninges thou hast receyued fayth I byd thée be of good cheare and hope to sée greater matters in time to come It was but a meane token truely of the diuine power in that Christ sayd here to Nathanael I sawe thee vnder the Figge Tree For wée reade of many suche thinges to bée done by Heliseus as in the storye of Gihesi and Naaman the Sirian 4. King 5 and. 6 Iohn 4 Suche a Myracle was that whiche wée reade of concerning the vnlawfull Husbande of the woman of Samaria These and suche like are but meane and indifferent thinges if they bée compared to those Myracles which followe but such notwithstanding as haue brought great increase of Faith by litle and litle By these woordes also of Christ Because I sayde vnto thee I sawe thee vnder the Figge Tree thou beleeuest We learne that faith commeth by hearing Rom. 10 and hearing by the worde of Christ 51. And hee sayeth vnto him Veryly verylye I say vnto you hereafter shall ye see heauen open and the Angels of GOD ascending and descending vppon the sonne of man A. Touching the opening of the heauens it is already spoken of in the third Chapter of Saint Mathew In that Christ speaketh of the opening of the heauens and of the ascending and descending of the Angels vppon the Sonne of man many referre it to the resurrection of Christ to his ascention and to the sending of the holye Ghost C. But it rather signifieth a certaine continuance whiche shoulde alwayes bée extant in his kingdome It is most certayne that Angelles appeared sometimes vnto the Disciples whiche at this daye are not séene it is certaine also that there was another maner of reuelation of the heauenlye glory when Christ ascended into Heauen than we nowe sée But if we well waye and consyder of the matter wee shall finde that the same which was done then is abiding for euer For the kingdome of Heauen being shut vp against vs at the first Actes 7 Math. 17 Luke 24. was trulye opened againe in Christ Of this matter as well Stephen and thrée other Disciples in the Mounte had a visible sight as also other of the Apostles in the ascention of Christ But all the signes by the whiche the Lorde sheweth him selfe to bée present with vs do pertaine to the opening of Heauen specially where he doth communicate him selfe vnto vs to life The Angelles are sayd to ascende and descende as they are Ministers vnto vs of Gods wyl Therefore by these words the mutuall communication betwéene God and men is noted And we must be thankefull vnto Christ for this benefite because without him ther is rather mortal enmity betwéene the Angels and vs than a familiar care to helpe Therefore they are sayde to ascende and descende vppon him not that they doe onely minister vnto him but because in respect of him and for his honour they holde vp by theyr care the whole bodye of the Church Gene. 28 And there is no doubte but that hée hath some respect vnto the Ladder whiche was shewed to the Patriarke Iacob by a vision For the same which that vision shadowed is truelye declared and shewed in Christ To be shorte the summe of this place is that where as all mankinde was banished from the kingdome of God now the gate of the kingdome of Heauen is opened vnto vs that we maye bée Citizens with the Saintes and fellowes with the Angelles and they being ordained to be kéepers of our sauing health may come downe from theyr blessed rest to helpe our miseryes B. For the seruice of Angelles pertayneth to all those that trust in the Lorde as well as vnto Christ according to that which is written in the Psalme Psal 91. and 34 He hath geuen his Angelles charge ouer thee c. For they are all Ministering spirites sent to serue them which haue theyr inheritaunce in the kingdome of Heauen Heb. 1 M. So that nowe man with God and the earth with heauen are set at peace For so sayeth the Apostle It pleased the Father that in him all fulnesse shoulde dwell And by him to reconcile all thinges to him selfe Collos 1 and to set at peace through the blood of his crosse by him both the thinges in earth and thinges in heauen ⧠The second Chapter 1. And the thirde daye there was a Mariage in Cana of Galilee and the mother of Iesus was there HITHERTO the Euangelist hathe shewed howe and in what order the Reuelation of Christe began to bée manifested by the testimonies of Iohn and who they were which claue vnto him nowe consequentlye hée addeth howe by the light of Myracles he beganne partlye to confirme his Disciples whiche as yet were but weake and partlye to reueale his glorye to Israel C. For this storye doth contayne a declaration of the first Myracle that Christ wrought and for that cause it becommeth vs to bée the more diligent to consider of the same Howbeit as wée shall sée hereafter there are other causes which do commend the same vnto vs. M. Therefore the Euangelist going about to describe the beginning of the Miracles of Christ to the ende he might bring credite vnto the Historye putteth downe vnto vs both the time the place and
one that is borne of the spirite The winde bloweth B This is an explanation of those things which went before But there are some which vnderstande these thinges not of the winde but of the holy Ghost because the Hebrue word Ruah signifieth eyther of them CHR. Other some a grat deal better vnderstand the same which say that the similitude is taken of the wind doe thus apply it to this present place The force of this winde is felt but the originall and cause thereof is not knowne C. But howsoeuer we wrest the scence of Christ let vs holde fast this that Christ borroweth this similitude of the order of nature Nicodemus thought that incredible which hée had hearde of regeneration and of a newe life because his capacitie coulde not reache vnto the same Christ to take from him this scruple or doubt teacheth that the wonderful power of God is to be séene in the corporal life the reason wherof is hid For al men drawe the vitall spirite out of the ayre Euen so the agitation or moouing of the ayre is felt notwithstanding from whence it commeth or whyther it goeth wée know not Yf in this frayle and momentanye lyfe God dealeth so mightelye that wée are constrayned to woonder at his power what an absurde thing is it in the celestiall and supernaturall lyfe to measure his secret worke by the apprehension and capacitie of our mind insomuch that wée will beléeue no more than appeareth Euen so Paule when hée inueyeth against those which therefore reiect the doctrine of the resurrection because it seemeth impossible that the bodye which is now subiect to putrifaction shoulde be blessed with immortality when it is brought to nothing and consumed to dust reprooueth their dulnesse because they consider not the like power of God in the séede Wheate â—or 15 Psal 104 For the séede doth not growe vntill it hath suffred putrifaction This is euen the same wonderful wisdome of God of the which the Prophet Dauid cryeth out in his Psalme Therefore they are to grosse and dull whiche being taught by the common order of Nature haue no farther respect to know that the power of God in the spiritual kingdome of Christ is far more mighty and woonderfull He sayth It bloweth whyther it listeth not because the winde hath properlye a will but bicause the agitation and whirling thereof is frée and diuers For the ayre is one while caried this waye another while that waye M. And this is no vnwoonted phrase of speache by which humaine scence séemeth to be giuen to thinges without lyfe So is euery one that is borne of the spirite C. Hereby our Sauiour Christ declareth that the mocion of the holye Ghost and the power of the same maye be as well discerned in the renouation and regeneration of man as wée may perceyue and féele the motion of the ayre and winde in this terrestrial and externall life but yet that the maner howe is hidden from vs and therefore that wée are ingratefull and too to wicked if wée doe not adore and magnifie the incomprehensible power of God in the heauenly life of the which hée hath in this worlde sette before vs so liuelye a vewe and also if wée attribute lesse vnto him in restoring to vs our soules health than in defending the state of our corporall lyfe The application shall be more plaine and manifest if wée thus resolue the wordes of our Sauiour Suche is the power and efficacie of the holy Ghost in a man regenerate PAR. For the spirite of God transformeth and chaungeth mens mindes by secret inspirations The power and effect thereof is felte woonderfull and yet notwithstanding the action of the same is not discerned with the eyes And they which are thus regenerate are not now led with the humaine or fleshly spirite but with the spirite of God which quickeneth and ordereth all thinges Bv. Insomuch that the Apostle feeling the force therof sayth Galat. 2.20 I liue yet nowe not I but Christ liueth in mee And although the inwarde grace of the spirite haue the preheminence in regeneration yet notwithstanding let no good man reiect the preaching of Gods worde by which fayth is planted For it is that immortal incorruptible séede by which men are borne againe to lyfe nor the prayer of the faythfull by which the saintes desire to haue fayth giuen and increased nor baptisme by which wée are sayde to be purged and washed from our sinnes 9. Nicodemus aunswered and sayde vnto him How can these thinges bee B. The houre was not yet fully come in the which Nicodemus shoulde be fully taught all thinges concerning the holye Ghost At the first when he thought that Christ spake of a carnall regeneration hée obiected the impossibility of the same After that when hée vnderstoode that hée spake of another manner of Natiuitie than of that which is carnall as of the Natiuitie by water and the spirite the which was declared vnto him by a similitude hée woondereth as one amazed demaundeth howe these thinges can bée C. Wée sée therefore what specially let hindered Nicodemus Whatsoeuer hée heareth he counteth woonderfull because hée is not able to comprehende it Euen so there is no greater hinderaunce vnto vs than our owne arrogancie because in déede wée alwayes seeke to bée more wise than néedeth and therevpon thorow a diuilish disdaine wée reiect all that our reason cannot comprehende As though it were méete that the vnspeakeable and incomprehensible power of God ought to be restrayned to so straite a measure Wée may after a sorte enquire of the order and maner of Gods workes so that it be done soberlye and reuerentlye But Nicodemus by this demaunde reiecteth that which hée béeléeueth to be impossible as a fable M. And it is not without cause that the Euangelist so dilligentlye putteth downe vnto vs the dulnesse and scencelesnesse of Nicodemus in matters deuine and appertayning to saluation For wée haue in this man some proofe of that which Christ spake before set before vs namelye that it is impossible for anye man to sée the kingdome of God except hée be borne againe Bv. For Nicodemus being so notable a Clarke béeing blinde and ignoraunt after so great light because he was not borne againe sayth How can these thinges bee Whereby it appéereth that he was so amazed at the doctrine of the kingdome of Christ that hée was not onelye ignoraunte of the matter it selfe but also was not able to comprehende the declaration of the same as it was propounded by christ in plaine wordes Euen so at this daye wée sée learned and wise men to be quite sencelesse and foolishe when they come to comprehend the doctrine of Christes kingdome It is no meruaile therfore if they which are the Ministers of the truth doe not by and by perswade euerye one to whome they preache when as Christ with his woordes coulde not at the first perswade Nicodemus But the faulte was not in Christ the teacher but
loued vs because it springeth from his eternall purpose is aboue all other causes but that his grace which he woulde haue to be made manifest vnto vs and by which wée haue assuraunce of saluation beginneth at the reconciliation made by Christ For séeing wée must néedes graunt that he hateth all sinne and wickednesse howe canne wée assure our selues to bée in his loue and fauour vntill our sinnes are cleane put awaye for the which hée is iustly angry with vs. Thus the blood of Christ must bée the meane to make God fauorable vnto vs before wee can haue any manner of féeling of his Fatherly loue and clemencie B. And Christ is called the onely begotten Sonne of GOD because hée is the heade of Gods children and haue all receyued of the fulnesse of his grace that wee also might be the sonnes of GOD. Moreouer there was neuer any man beside him Heb. 7.26 that was without sinne and which bare the full and perfect Image of God for hée onely is innocent And this name of the onely begotten sonne Christ by nature but wee by adoption are the sonnes of God appertayneth to Christ by right bicause by nature hee is the onely Sonne of God but wee by adoption being ingraffed into his bodye Therefore this name of onelye begotten Sonne is put downe vnto vs to expresse the vehemencie of Gods loue towarde vs. For because men doe not easilye perswade themselues to bée beloued of God to take awaye all doubt from vs hée expressely sayth That God hath so greatlye loued vs that for our sakes hée hath not spared his onelye begotten sonne Seing then God hath sufficientlye declared vnto vs his loue hée shall not be a little iniurious to Christ that not contented with this testimonye shall doubt still and make no more accounte of Christ than if one of the common sorte of men had béene giuen to death But wée must rather waye and consider of how great price God estéemed his sonne to whome our saluation was so precious that he woulde redéeme the same with the price of his onelye begotten sonne Euen so the Apostle setteth this loue of God towarde vs before our eyes to be considered Rom. 8.32 saying which spared not his owne sonne but gaue him for vs all howe also with him shall hee not giue vnto vs all thinges That euerye one which beleeueth in hym should not perish A. Concerning these wordes reade the fifteenth verse going before 17. For God sent not his sonne into the world to condempne the worlde but that the worlde might be saued through him M. These wordes appertayne to the enlarging setting foorth of the loue of God with the whiche hée hath so loued this worlde that hée hath giuen his onelye begotten Sonne to the same Hée might by the sending of his Sonne vtterly condempne and destroy the worlde For the worlde by his wickednesse and impietie hath deserued perpetuall condemnation but such is the loue of GOD towarde the same that hée had rather spare it and by sending his sonne to bee a Sauiour sought rather to offer the cause of saluation than of condemnation Therefore this is here attributed to the loue of God because hée would not take vengaunce of the wickednesse of the worlde and because the same loue was so great that by the excellencie thereof it hath repressed the seuerity of the iudgement by which hée might iustlye haue condemned the worlde R. The will therefore of the Father is to saue by the sonne But what for all this Surelye although our sinnes condemne vs yet the father saueth vs by the sonne If we bée afflicted by the crosse the Father saueth vs by his Sonne If we be ouerwhelmed with death yet the Father saueth vs by the sonne Therefore let vs stedfastlye beléeue and leane to this worde God sent not his Sonne into the worlde to condempne the world but that the worlde might be saued through him For hereby thou mayest receyue great comforte and consolation in all thy afflictions Bv. For our Lorde Iesus Christ shall come in the Clowds of Heauen Math. 26 and .24 to iudge both the quicke and the dead with great power and Maiestye But it will bée in the ende of the worlde first Nowe hée commeth not as a Iudge but as a most merciful Sauiour Therfore although now thy great sinnes doe accuse thée and condemne thée consider that this is the time of grace and mercy and feare not but bée of good courage and so shalt thou finde grace and fauour Ezech. 18 and .23 R. For thus sayth the Lorde I liue which will not the death of a sinner but rather that lie tourne from his wickednesse and liue Bv. Therefore if thou bée conuerted and repose thy whole trust in the Sonne of GOD who suffered for thée that hée might make satisfaction for thy sinnes Rom. 8.31 and reconcile thée vnto God thou shalt bée safe 1. Iohn 2.1 For Paule sayeth If God be with vs who can be against vs And Saint Iohn sayeth If any man sinne we haue an aduocate with the Father Iesus Christ the righteous and he is the propitiation for our sinnes and not for our sinnes alone but for the sinnes also of the whole worlde Luke 19. and .10 To this effect also appertayneth this Euangelicall sentence The Sonne of man commeth to saue that whiche was lost and diuers other such like sentences E. Moreouer that which is spoken in another place Iohn 9.39 is nothing contrarye to these wordes of our Sauiour Christ I came to iudgement into the worlde that they which see not might see and that they which see might bee made blinde For in these wordes he declareth what his comming shal be to many but in this place what speciallye it shal be to the whole worlde Iohn 12. and .47 So is that to bée taken which hée sayth in another place For I came not to iudge the world C. To iudge here is taken for to condemne as in many other places also Therefore in that he denyeth that he came to condemne the world hée noteth thereby the proper ende of his comming For howe néedelesse was it that Christ shoulde come to destroye vs which were to much alreadye ouerwhelmed with destruction Therefore in Christ wée must consider nothing but that God of his infinite mercye and goodnesse Rom. 8.33 sought to helpe vs and to deliuer vs from destruction B. And as hée cannot sinne to condemnation which is borne of God the Lord at the length by his holy spirite purging out all sinne Ioh. 5.24 and vndoubtedly pardoning whatsoeuer is committed Euen so such a one cannot bée iudged that is to saye condemned For by Christ hée hath passed from death to life And being assured of Gods loue and fauour in Christ hath alreadye eternall life Wherefore whatsoeuer belongeth vnto sinne and death must decrease and fade away Othersome which beléeue not in the name of the onelye begotten Sonne of
it followeth that they refusing the reméedye doe willinglye séeke theyr owne damnation R. But Christ speaketh not here of grosse and outward sinnes as of Theft The light hated of wicked men Murther Adulterye False witnesse Force Luxury Dronkennesse and such lyke which also are condemned of the wise men of this world but of the most excellent vertues of the worlde as of Reason Wisedome and humaine righteousnesse which in this world are counted for most excellent thinges PAR. Therefore as hée which goeth about any wickednesse loueth the night fléeth from the Sunne least his déedes shoulde bée manifest euen so they whose consciences do accuse them hate the light of the Euangelicall trueth by which all thinges that are filthie are bewraied that they maie be reformed in Christ By this reason wicked Kyngs Princes and Potentates which swell with Ambition which are defiled with excesse and filthie pleasure and which are imbrued with the bloode of Innocents haue hated the Light of the Gospell because it condemneth all these thinges In like maner the Popishe Bishops Abbottes Priestes Monkes and Nunnes which repose theyr trust in Masses in Idolles in Purgatorye in wicked Vowes in Indulgences and such lyke do hate Christ and his light which teacheth that al these thinges are vnprofitable more than Vatinius was hated of the Romaines Insomuch that they persecute the Preachers of the Gospell and hang them vppe because they Preache against the Sacred Canonnes against the dignitye Episcopall against the Popes Holinesse and against Peters Keyes That is to saye because they discouer the Tyranny of Antichrist and do fréelye pronounce the dignitye and aucthoritye of Bishoppes to bée forged counterfaite and méere false C. Therefore we are muche deceyued if wée thinke that they are ledde with Godlye zeale whiche rage against the Gospell when as they rather hate and abhorre the light that they maye the more fréelye walke in darkenesse 21. But hee that doeth trueth commeth to the light that his deedes may be knowen howe that they are wrought in God M. That is to saye He which knoweth that hée doeth the trueth and seeketh the same being a hater of all falsehood and lyes hée truely neyther hateth the light nor shunneth the same but loueth it For to doe the trueth is as much to say as to deale faithfully without any manner of deceyte like good and honest men C. But this séemeth to bée spoken improperlye and absurdly except a man would confesse that some are good and true before they bée borne againe by the spirite of God the which is cleane contrary to the whole Doctrine of the scripture for we knowe that faith is the roote from whence doe come all good workes But Christ simply affirmeth that they which deale sincerelye and vprightlye doe desyre nothing more then the light The light a Touchstone to wicked men that theyr workes maye bée approued because by that triall and Touchstone it maye the better appeare that they haue walked vprightlye and purelye before God from all deceyte Therefore it is verye fondlye sayde of some that menne before Faith are wel disposed For Christ sayeth not that the Faithfull do beléeue to the ende they maye haue the prayse of good workes but he onely sheweth what the vnbeleeuing would do if so be theyr owne consciences did not accuse them of euill R. Therefore if Abbottes Monkes Priestes and Friars did the trueth they woulde also come to the light and would suffer theyr condicion to bée tried But hereby they them selues do bewray theyr owne déedes to bée euill For he which doeth the trueth that is hee whose cause is iust whose worke is of Faith which teacheth the truth which is delighted in the trueth which hateth Hipocrisie and lyes which dealeth iustlye and to be short which geueth all glorye vnto God and geueth place to the Preaching of the Gospell hée can abide the light and to haue his cause his workes Doctrine and state tried and examined Wherevpon Christ because his workes and Doctrine are of God hath left vnto all menne frée leaue to pronounce and iudge of them so that they doe it vprightly Iohn 18.20 Enquire sayeth hée of those which haue hearde mee what I sayd vnto them Beholde these knowe what I haue sayd But the Pharisées and their successours will not suffer any man to iudge of theyr Doctrine but will haue all thinges that they teache and decrée simplye and as a manifest trueth to be receyued and allowed C. Therefore our Sauiour Christ vsed this woorde Trueth Because we being deceyued by the outwarde shewe of workes doe not waye and consider what is contayned within And hée calleth those workes wrought in God which are approued of him and are good according to his rule Hereby let vs learne not to iudge of workes except they bée brought to the light of the Gospell because our reason is vtterly blind and corrupt Bv. And séeing Christ of his goodnesse hath called vs to the light of the Gospell let vs vnderstand that it is our partes to doe the trueth with a willing minde the Apostle exhorting vs vnto the same Ephe 5.8 Ye were sometime darkenesse but nowe are you light in the Lorde walke as children of the light for the fruite of the spirite is in all godnesse and righteousnesse and trueth approuing what is acceptable vnto the Lorde And haue no felowship with the vnfruitfull workes of darkenesse but rather rebuke them And the Apostle Iohn This is the tidinges which we haue hard of him and declare vnto you that God is light and in him is no darkenesse at all If wee saye that we haue felloweship with him and walke in darkenesse wee lye and doe not the trueth But if wee walke in light euen as hee is light then haue wee fellowship with him 22. After these thinges came Iesus and his Disciples into the Lande of Iurye and there he taryed with them and Baptized M Nowe that the Euangelist hath described the Diologue betwéene Christ and Nicodemus hée consequentlye maketh a waye to bring in the testimony of Iohn the Baptist which most excellentlye hée gaue vnto Christ before hée was shutte vp into Prison For the Euangelist speciallye trauaileth to credite and confirme the Diuinitye and aucthoritye of Christ with most firme testimonies geuen from Heauen Bv. Therefore when the Lorde had obserued the Feaste of Passeouer at Hierusalem and had discharged his office according to the oportunytye of the time Preaching the Gospel of the kingdome C. hée came into that part of Galilee whiche was néere to the Towne of Aenon whiche is situate in the Tribe of Manasse B. that there also hée might exhibite and declare him selfe to bée a sauiour For abiding there and Ministring Baptisme by his Disciples hée brought many Citizens to the Kingdome of God The Lorde Iesus abode not long at Hierusalem for his houre was not yet come that hée shoulde bée gloryfied but towarde his ende hée executed his office moore diligentlye
from heauen Christ therfore will be acknowledged in his Ministers but yet so that hée will be Lorde alone as for the Ministers of GOD they are contented to bee in the order of Seruants specially when comparison is made béetwéene Christ and them He that commeth from heauen is aboue all M. Hée repeateth this sentence first of all to inculcate and imprint the same in the mindes of his Disciples that they might submitte themselues to Christ alone which boath came from heauen and also is aboue al and that they should not depende vpon him who himselfe is subiect to another whome hée knewe to bée preferred before all men by God the Father Secondly to the ende he might the more conuenientlye adioyne and bring in that whiche remaineth vnspoken 32. And what hee hath seene and heard that hee testifieth and no man receyueth his testimonie CHR. Because these by corporal scences of hearing and séeing wée knowe all things certainely and thinke our selues worthie to be beléeued when wée haue séene and hearde as suche that neyther faine nor tell lyes therefore to confirme the matter Saint Iohn saith that Christ testifieth that which hee hath both seene and hearde C. For to the ende his Disciples might obey Christ hée commendeth the Doctrine of Christ by the certainetie of the same because hée vttereth nothing but that which hée hath receyued from the Father B. Therefore Christ teacheth those thinges which are most certaine and approoued true Ioh. 1.18 séeing hée is in the bosome of GOD and the wisdome of the Father M. and hée sayth not Hée speaketh that which hée hath séene and hearde But he testifieth to admonishe them that Christ is not onelye a teacher of Gods trueth but also a moste assured witnesse of all thinges A. For hée sayth Ioh. 8.26 VVhat thinges I haue hearde of him I declare in the worlde And in an other place hee sayth Iohn 15.15 I haue shewed vnto you al things that I haue hearde of my father M. Therefore by this place wée maye note what prerogatiue Christ had aboue Iohn and aboue all other teachers because he coulde and doth by his holy spirite teache the mindes of men as well as by words How many soeuer in this life teache deuine and heauenly thinges howe holye soeuer they be yet notwithstanding they cannot testifie of those things which they teache that they haue séene them in heauen though they be true whiche they speake For those thinges whiche they haue receyued they haue not receyued by knowledge or by fight in heauen but eyther by the reuelation of the holy ghost or else by Fayth in Godes worde but Christ coulde testifie in this worlde those thinges which hée had both hearde and séene And no man receyueth his testimonye Bv. Saint Iohn here doth reproue not onelye the vnbeléefe of his Disciples but also the incredulitie of other of the Iewes who withstoode the Doctrine of Christ notwithstanding that it was most true Iohn 3.11 M. So Christ sayde to Nicodemus VVee speake that wee knowe and testifie that wee haue seene and yee receyue not our witnesse Where hée reprooueth the blindenesse of the Iewes euen as Iohn doth here their incredulity The which notwithstanding is not so to be vnderstoode as though no man receyued the testimonie of Christ séeing the Apostles and diuers others receiued and beléeued the same but hée meaneth that a verye fewe in comparison haue receyued and beléeued it C. For if we compare the beléeuers with the huge multitude of the wicked they will appeare nothing And to receyue the testimonie of Christ is stedfastlye to beléeue in him and to imbrace his worde with thankesgeuing as the most assured testimonye of Gods will This is done but of verye fewe also at this daye For the credite geuen to this Heauenly Doctrine is euen now as litle as it was then He sayeth not And no man heareth his testimony But No man receyueth his testimony For there haue béene alwayes manye hearers thereof But there haue béene fewe receyuers of the same founde A. So this place maye bée expounded euen as that which wée heard before He came into his owne Iohn 1.11 and his owne receyued him not 33. Hee that hath receyued his testimonye hath set to his seale that God is true M. From this verse to the ende of the Chapter Iohn the Baptist noteth twoo thinges Fyrst what prayse and profite hée shall receyue whiche receyueth the Testimonye of Christe Secondlye what hurt shall happen vnto him which receyueth not the same He which receiueth his testimonye hath put to his seale R. That is to saye Hée which beléeueth his woorde hath put to his seale or approueth by his fayth and confession that God is true and kéepeth his promises or else receyueth the testimonye in his hart that those thinges which Christ speaketh are the very woordes of GOD. And this testimony is the holy Ghost certifying and confirming our consciences as a seale that this is the Sonne of GOD in déede and that his woorde Ioh. 15 2â— is the worde of GOD in déede Herevpon Christ sayth VVhen the comforter commeth which is the spirite of trueth hee shall beare witnesse of mee 2. Cor. 1.22 And the Apostle sayth VVhich hath sealed vs and hath geuen the earnest of the spirite into our hartes Epheâ— Also in an other place After yee beleeued yee were sealed with the holy spirite of promise which is the pledge of our inheritaunce C. Saint Iohn also here preuenteth and méeteth by the waye with an offence or stumbling blocke which might tourne many from the fayth and might hinder or at least stop their swiftnesse in their race For the greatest part hangeth to much vpon the iudgement of men and déemeth and iudgeth of the gospell after the contempt of the worlde at the least when it séeth the same in some places to be reiected hauing before conceyued this preiudice it is the more hard and slowe to beléeue Here therefore the man of GOD exhorteth and encourageth the godly boldelye to embrace the doctrine of the Gospell as if hée shoulde haue sayde There is no cause why the Godlye shoulde be ashamed or gréeued at the smalenesse of their number God the aucthor of our fayth is more than al the worlde beside to giue testimonie to the truth séeing that God is the Aucthor of theyr Fayth who himselfe alone is all in al and therfore all sufficient and to be preferred before multitudes Therefore although the whole worlde doe withstande the faith yet notwithstanding this ought not to kéepe good men from the obedience and seruice of GOD. They haue also wherevpon to rest and staye themselues séeing they knowe that to beléeue the Gospell is nothing else than to beléeue thâ— Oracles of GOD. In the meane time wée gather that this is proper to fayth to rest and stay it selfe vpon God Faith staâ—eth it selfe vpon Goâ— and to be grounded and established by his worde
there to bée worshipped But the Samaritanes on the contrarye part pretended the example of the Fathers as alwayes the forsakers of true pietye are wont to doe M. because they had worshipped God in that Mountaine Gen. 33.20 Gen. 22.2 Deu. 27.12 Wee reade of Iacob that hée erected an Alter to the Lorde in that place Some affirme that Abraham offered his sonne Isaac in that place Moreouer this mountaine was chosen to serue God there But those thinges which the Iewes obiected out of the scriptures cōcerning the Temple of Hierusalem the Samaritanes did not acknowledge for Authenticall For they allowed not the Scriptures sauing onely the fiue Bookes of Moises And this is the same which the woman sayeth here Our Fathers worshipped in this Mountaine and ye saye that in Hierusalem is the place where wee shoulde worship C. But the Samaritanes dyd verye preposterouslye in forsaking the woorde of GOD and following theyr owne Imaginations in worshypping God Whereby also wée maye note howe disorderlye they deale which preferre the examples of the Fathers before the commaundement of God Such are the Papistes which without any respecte of personnes estéeme them for Fathers which are most vnworthy of all others so to bée counted Moreouer let vs here vnderstande not euery kinde of worship for priuate Prayer might euerye where bée vsed but that worship onelye to the which Sacrifices were annexed Math. 14.23 B. For the Lorde him selfe oftentimes sometimes in the mountaine alone sometimes in other places prayed to his Heauenly Father 21. Iesus sayeth vnto her Woman beleeue me the howre commeth when ye shall neither in this mountaine nor yet at Hierusalem worship the Father Woman M. Although this Womans name was not vnknowen vnto our sauiour Christ yet notwithstanding he doeth not cal her by her proper name but by the common name of her sexe or kinde VVoman First of all because the same was not necessary Shée knewe now well inough that the Lorde had the Spirite of Prophesie Secondlye as yet shée was not made familiar with him And it is a note of familiaritye for a man to call another by his proper name When Christ appeared in the forme of a Straunger to Mary Magdalen first hée called her Woman saying Iohn 2◠VVoman why weepest thou For hytherto he would bée vnknowne vnto her But when hée woulde bee knowne hée sayde Mary which voyce had a greate shewe of familiarytye Beleeue me the howre commeth Christ therefore requyreth to bée beléeued at her hande because without this faith the Doctrine of the Spirite and of the kingdome of GOD is deliuered in vaine Bv. As if hée should saye Woman cast out of thy minde all brawles ouerthwart aunsweres and contencions and if thou beléeue me to bée a Prophete as thou professest beléeue my woordes For I will not faine I wyll not lye but wyll simplye and purelye set foorth the trueth M. Sée therefore that thou do not deride those thinges which I speake as thou hast hitherto done but beléeue them in good fayth and doubt of the trueth of nothing that I shall saye A. By this place it appeareth howe disdainefullye and presumptuouslye they deale which exclude the common sort of men from the reading of the scriptures and from the searching out of those thinges which belong to the true worshippe of GOD and soules health For Christ aunswereth not this Woman saying What matter is it to thée whether God bée worshipped in this Mountayne or at Hierusalem which hast so litle feare of GOD that thou dost not abstaine from committing manifest euyll But rather gette thée home to thy house and looke to thy businesse suffer the Doctours to confer and reason among them selues of so great misteryes it becommeth not thée to talke of these matters The Lord obiected none of these thinges to the woman thyrsting after the trueth but rather was contented to reueale vnto her those thinges which excéeded the capasity of such wise men C. And this aunswere of Christ consisteth of twoo partes In the first he brieflye abolisheth the Ceremoniall worshippe which was instituted vnder the Lawe with the same also which the Samaritanes had deuised without the word of God In the other part hée setteth downe the true waye to worship God When he sayth that the howre shall come in the whiche there shall no peculiar or speciall place bée appointed to worshippe God in hée declareth that the same which was appointed by Moyses was but for a tyme the same time being then at hande when the vaile should bée taken away By this meanes the worshippe of God which was shut vp in a corner of Iudea extended it selfe farther in so much that the Samaritanes were partakers of the same also So that Christ speaketh here of the abrogation of the Law concerning the Temple and the Priesthoode and other externall Rites and Ceremonies M. Therfore we sée howe the worshippe of God in the newe Testament is tyed to no place in so muche that the lawe of God made concerning the true worshippe of God ought to bée abrogated notwithstanding the euyll example of Fathers For he sayeth not onelye Ye shall not worship the Father in this Mountaine but also he addeth Question Nor at Hierusalem What then maye some saye did neuer any man after that worshippe God aright at Hierusalem Dyd not the Apostles abide there a certaine time after Christes death Was not the Churche of the Faithfull there after the resurrection of Christ before and after the destruction of the Citye Did not the same worshippe God at Hierusalem I answere Christ speaketh not this to exclude the true worshippers of God from Hierusalem Aunsvvere but to teache that the time is at hande first in the which that shadowed worshippe shall ceasse secondlye in the which God wil be worshipped not onelye in Hierusalem or in the Mount Garizin as before but in the whole world to fulfill this Prophesie Mala. 1.11 From the rysing of the Sunne vnto the going downe of the same my name is great among the Gentiles and in euery place Incence shal be offered to my name and a pure offering For my name is great among the Heathen sayeth the Lord of hoastes 1. Tim. 2.8 A. To the which agréeth the Apostle saying I wyll that men in euerye place lyfte vp pure handes For he meaneth that there is now no more difference betwéene the Gentile the Iewe when God is acknowledged to be the Father of all Ephe. 4.6 C. Wherevppon Christ here calleth God the Father whome he séemeth to oppose and set against the Father of whome the woman had made mencion As if he should haue sayde God wyll bée the father of all men that hée maye nowe be worshipped of all men without difference of place or person M. In lyke manner hée geueth to vnderstand that he speaketh with an elect Daughter of God concerning the chosen and Children of God A. For such worship God not onelye as God but as
the Father the Spirite bearing witnesse vnto theyr spirites that they are the Sonnes of God and crying in theyr heartes Abba Father The Reprobate Rom. 8.16 Gala. 4.6 although they séeme to worshippe God yet they knowe not what true worshippe meaneth and doe alwaye abide in darkenesse although the lyght of the trueth doe shine more bright than the Sunne 22. Ye worship ye wote not what we knowe what wee worship For Saluation commeth of the Iewes Ye worshippe ye wote not what M. Because hée had sayde that the worshippe of bothe as well of the Iewes as of the Samaritanes should ceasse least he might séeme to haue nowe better lyking of the Temple of God at Hierusalem than of that which the Samaritanes had in Mount Garizin Bv. or myght seeme to make the Samaritanes worshippe equall with the Religion of the Iewes hée putteth downe a difference betwéene them both in these words and that no trifling one but a difference of great waight C. Notwithstanding hée deuideth the sum of his oration into twoo partes In the first he condemneth the forme of worshipping God which the Samaritanes vsed as supersticious and erronious and alloweth the worship of God among the Iewes as good and lawfull And he addeth the cause of this difference namely because the Iewishe worshippe was grounded vpon the word of God but that of the Samaritanes had nothing certaine from Gods mouth to maintayne the same Secondlye hée declareth that the Rites which the Iewes had hytherto obserued and kept shoulde shortlye haue an ende B. Therefore because the worshippe whiche was at Hierusalem at that tyme was stayed vppon the worde of God and that of the Samaritanes false by the Immitacion of the Fathers without the worde of God he repressed here the vaine bragging of the Samaritanes and affyrmeth that they worship they knowe not what That is to saye they worshipped God after a fashion of the whiche they were vncertayne whether it were acceptable before God or no naye it was reiected by playne oracles from God Therefore he taught the Woman that it was not méete for the Samaritanes to boast of theyr Religion and to preferre the same before the Religion of the Iewes C. This sentence of our sauiour Christ is worthy to bée noted by which wée are taught that wée ought to doe nothing rashelye or vnaduisedly in Religion because vnlesse knowledge be present to direct vs wée worship God no longer but a phantasie Wherfore by this sentence Good intencion ouerthrow all good intencions as menne call them are ouerthrowen for we knowe that men can doe nothing else but erre when they are ledde by their owne opinion and imagination without the worde of God M. For in the true worshippe of God there is required not onelye an Intencion to worshippe the true God but it is néedefull also that we haue knowledge to worshippe that we may bée certaine of our worshippe whether it please God or no. For saluation commeth of the Iewes B. Some restraine this vnto Christ who being the Sauiour of the worlde Rom. 1. ◠was a Iewe by byrth C. But because there is no doubte but that Christ therefore preferreth the Iewes because they worshipped one God alone and no vnknowen God which reuealed him selfe vnto them and had chosen them to be his people vnder the name of Saluation that sauing manifestacion or reuelation which they had out of his worde ought to bée vnderstoode But why doeth hée say that saluation commeth from the Iewes when as rather it was hidde Question and layde vp in them that they alone might enioye the same Hée séemeth to allude vnto that whiche was spoken before by the Prophetes Aunsvvere Esay 2.3 That the Lawe should come from Sion For therefore were they segregated for a time from other people that from them at the leangth the pure knowledge of God might flowe to the whole world B. For the Gospell was deriued and brought from the Iewes to the whole worlde Lu. 24.47 And before the time of the Gospell the pure knowledge and Doctrine of God florished in no other nation than among the Iewes and it is likelye whatsoeuer the wyse men of the Gentiles haue euer taught that the same was euer borrowed of the Iewes Rom. 1.17 C. But this is the summe that if wee wyll haue our Religion allowable before God we must staye the same vpon the knowledge conceyued out of the worde of GOD. Wherevpon it followeth that they must néedes fall to Idolatrye which forsake the word of God M. Moreouer Christ ioyneth him selfe with the worshippers of God who notwithstanding is not onlye worshipped as true God of the faithfull but of the Angels them selues with the Father and the holye ghost But in that hée tooke vppon him the forme of a Seruaunt and was made man in that respect he worshipped the Father and was made obedient to him Phili 2.8 euen to the death of the Crosse 23. But the houre commeth and nowe is when the true worshippers shal worship the Father in spyrite and in the trueth for such the Father also requireth to worship him The houre commeth C. Nowe followeth the seconde part concerning the abrogating of the Legal worship M. whereby he teacheth what is the worship of the New Testament at the comming whereof those olde Ceremonies which were eyther at Hierusalem in vse or in any other place ought to ceasse And so hée admonisheth that the time of reformation is fulfilled Heb. 9.10 Therefore wée must note here the Antithesis or comparison betwéene the spirite and externall figures as betwéene shadowes the trueth Therfore the worship of God is sayde to stand by the spyrite because it is nothing else but the inward faith of the heart which bringeth forth inuocation secondlye the puritye of Conscience the denying of our selues that we maye bée whollye addicted and bent to the seruice of God Herevpon aryseth a question Question Did not the Fathers worship God spyritually vnder the Lawe I answere for so much as God is alwayes one God Aunsvvere hée hath not from the beginning of the worlde allowed any other worship than that which is Spyrituall which might agrée with his nature Of the which matter Moyses him selfe is a sufficient witnesse who declareth in many places that this is the onelye ende of the Lawe that the people cleaue vnto God in faith Deu. 10.12 and in a pure conscience But the Prophetes more plainely haue expressed this thing when they doe seuerelye inueye against the Hipocrisie of the people because they thought that God was pleased with that externall worship onelye Psal 50.8 Esay 1 11. Mic. 6.7 Amos. 8 14 with the offering of sacrifices Of the which wée may reade in the fiftéene Chapter of Mathew beginning at the eyght verse For such the Father also requireth to worship him M. This is the reason why the true worshippers worshippe the Father in Spyrite and in trueth namely because so it
the stripes of chastisement as affirmeth the Apostle Paul 1. Cor. 11 3◠B. For although some haue diseases euen from their birth which they séeme not as yet to haue deserued yet notwithstanding that naturall sinne which cleaueth so fast vnto them is the cause thereof For those diseases which God sendeth vnto his children he layeth on them not onely to bring them into the waye by chastisement but also often times to kéepe them within the compas of their duety and also to driue them from hainous offences C. First of all therefore when we are sicke we muste acknowledge the same to be the hande of God and not the stroke of blind fortune secondly we must knowe that he is our most merciful father who delighteth not in our miseries and therfore he dealeth not with vs extremely except our sinnes prouoke him therevnto Bv. Moreouer Christ is a Phisition of body and soule Math. 9.5 hereby we gather that the Lorde Iesus doth not onely take away the diseases of the body but also cureth the sicknes of the soule As may appeare in the curing of another man sicke of the paulsey in the nienth of Mathew C. When Christ forbyddeth the man here to sinne he doth not require that he shoulde be free from all sinne but it is a comparison of the former life For the Lorde exhorteth him euer after to repente and not to continew styll in sinne Bv. Wherein is declared the vse of Gods benefyts for mortall men are not restored to health to riot and surfet in eating and drinking but to serue God more deuoutly Lest a woorse thing C. Yf so be God cannot preuaile any thing with vs by stripes by which he doth gently chastise vs as a most louing father doeth his tender children he is constrained to deale with vs after another manner of fashion Therefore he taketh the rod and scourge in hand Leui. 26.14 Deut. 28.15 Psal 32.9 to tame and bridel our wildenes euen as he prononceth in the lawe Therfore when we are daylye corrected anewe we ought to attribute the cause therof to stubbornnes For we are not onely like to vnbroken horses and Mules but we are also more then vntamed beastes R. The Lorde complayneth by the mouth of the Prophete saying The people turneth not vnto him that smiteth them Esay 9.13 neither do they seeke the Lorde of hostes C. Wherefore it is no maruaile if the Lorde do vse more sharpe punishements and do bruise them as it were with Iron Maules which will not bée conuerted by meane punishment for it is méete that he be broken like a potters vessell which will not suffer him selfe to be corrected To be shorte this is the vse of punishments namelye that we may bée made more ware afterwarde M Also this is to bée noted that the life of this manne was not vnknowne to Christe Yf this mans life were not knowne vnto him béeing a straunger what shall we thinke of our life which are vnder the profession of his name A. Let vs learne therefore to walke in the feare of the Lorde euen as if we were alwaies before his eyes as we are in déede Psal 7.10 For hée is a searcher of the harte and reines 15. The man departed and tolde the Iewes that it was Iesus which hadde made him whole B. This man went to the Iewes no doubt to commend Iesus as a man of God and as a prophete of all men to be reuerenced Bv. For he thought it to be verye necessarye that he should be knowne vnto many which could with his woord heale a disease incurable because others which were also afflicted might peraduenture come vnto him C. Therfore by this his act he intended nothing lesse then to cause Christ to be hated he little thought that men would haue béene so outragious against Christ CYR. but he manifested the Phisition to the Iewes not to the ende they immagining any euyl of him should burthen him with impietie but to the ende they shoulde not be ignorant of the Phisition if so bée anye of them hadde néede to bée cured C. So that this his acte procéeded of a godlye affection when he woulde haue the Phisition to haue his due honour B. But they the more they felt and perceiued the Lordes deuinity the more they raged againste him Sathan Godes enemie prouoking them thereunto M. Last of al we must note that they which haue tasted of the grace and power of Christe and haue knowne the heauenly sauiour are of this mind that they cannot chuse but to set forth hys glory by whome they are saued also they séeke through loue to helpe their neighbours being in misery and afflicted in shewing vnto them the Phisition and sauiour by whom they may bée healed Let vs also follow this example that we may declare his power which hath called vs into his wonderful lighte 1. Pet. 2.9 and let vs seeke the profite of our neighbour 16. And therefore did the Iewes persecute Iesus and sought the meanes to sley hym because hee hadde done these thynges on the Sabboth daye Bv. Here the preposterous counterfeit deuocion of the Iewes is touched who thought that Iesus had broken the Sabboth daye because he hadde healed the man of the paulsey and had commaunded him to take vp his bed for which cause they conspire to murder him and burst forth into extréeme madnes M. But séeing by order men ought to consider what is done rather then when any thing is done they should first haue considered what the Lord had done and then afterward of the time when he had done it But their hipocriticall disposition doth here appeare for they toke it in very euyll parte that Christe hadde done such thinges Therefore when they could not condemne the déedes of Christe as they were done they obiected the breaking of the Sabboth by which pretence they wente about to extingush the light of Christes miracles Thus malice persecuteth and goeth about to extingush righteousnes honesty and the enemies of the glory of God séeke the death of the Sonne of God So he which is borne after the fleshe persecuteth him which is borne after the spirite But why did they not kil him Because his houre was not yet come Gala. 4.29 In another place he saith I was dayly with you in the temple and ye tooke me not Mat. 26.55 but this is your houre and the power of darcknes Whatsoeuer the wicked Iewes went about before this houre was altogether in vaine Our life is not in the handes 〈◊〉 the wick◠Euen so in like manner our life is not in the hand of the wicked but in the hande of God insomuch that what soeuer they practise they cannot preuaile but do onely bewray their malice and trouble them selues with vaine counsailes Herevppon the Prophete saith Psal 37. The vngodly seeth the righteous and seeketh occasision to flea him but the Lorde will not deliuer him in to his hande
to all men M. At other tymes for the most parte he was wont to sit and teache Now because the ende of the feaste was come and because that solemne and Catholique Sermon of Israell was to be dissolued he is more feruent and doth with a strong and serious crye commend to the people which were ready to depart that which they should carry home with them more déepely to consider and to ruminate Bv. For his crying now was not only a playne and sencible speache but also a loude voyce thereby declaring that the matter was so great that all men ought to geue eare to the same C This also is very profitable for vs that the Euangelist bringeth in christ crying here with full mouth that all which thirst should come vnto him For herby wée gather that not one or two are called with some softe voyce secretly but that this doctrine is so openly proclaimed to all men that no man can be ignorant of the same but he which willingly stoppeth his eares and will not heare so loude and shrill a crye Jf any man thirste M. Christ comprehendeth the whole summe of our saluation in a Parabolicall kynde of speache For Christ speaketh not of bodily thirste which is quenched with water but of the thirste of soules and of heauenlye grace For the thirste of soules is that gredye desier of heauenly grace Thirste which belongeth to soules by which consciences burthened with sin are afflicted and troubled C. Therefore he exhorteth all to the participation of his goodnesse so that they knowing and feeling their owne nede desyer to be holpen For we are all nedy bare and voyde of goodnesse but the feling of that nede doth not mooue al men to séeke for remedy Herevppon it commeth to passe that many not once moouing their foote doe miserably perishe naye many féele not their néede vntill the Spirit of God with his heate doe cause a hongar and thirst to arise in their hartes Therefore the office of the holy ghoste is to make vs to desier his grace Hée rather calleth those that thirste than the hongary Bv. For wée can worse abyde thirste than hongar because the heate whiche is within vs whereby the thirst is kindled doth more vex and bite vs than drynesse whereby hongar dyeth and is more weakened Very well and conningly therefore is the affliction of a troubled conscience oppressed with sinne thus described Morouer there is nothing that doth so much recreate and refreshe a man pyning and withering awaye with thirste as doeth cleare water drawen out of a liuely spring euenso that Ioye of the minde whiche the faithfull man receiueth by the consolation of the Gospell cannot be sufficiently expressed in wordes C. There is no doubt also but that he alludeth to the place of the Prophete All ye that thirste come vnto the water c. Esay 55.1 For that which the Prophete there attributeth to God was necessary to be fulfilled in Christe Euen as the blessed virgine Mary soong that the riche and full he sente empty awaye Therefore he calleth all men directly vnto hym as if he shoulde saye that he aloane is sufficient to quenche the thirste of all men and that they are deceyued which séeke for the leaste drop from any other to quenche their thirst M. For he sayth not if any man thirste let hym Apostles but let him come to mee And hée sayeth not If any man thyrst let him goe to my Father from whome notwithstanding wée haue euerye good thing comming downe from the Father of lyghtes Iam. i. 17. Because Christ speaketh here as the onelye Mediatour betwéene God and man whome the Father hath sent into this worlde that wée might al receyue of his fulnesse grace for grace to whome wée haue testimony from heauen saying This is my well beloued Sonne Mat. 17.5 in whome I am well pleased heare him hée whiche commeth vnto him commeth vnto God himselfe A. For hée is the onely waye to the Father euen as he him selfe testifyeth saying No man commeth to the Father Ioh. 14.6 but by mee C. Let no man therefore complayne as vncertayne what hée shoulde doe to obtaine saluation Christ the well of lyfe calleth here all men to him saying If any man thyrst let him come to mee and hee shall drinke To the which exhortacion hee addeth this promise And drinke By these wordes Christ declareth that hée is not a drye spring but a déepe and bottomlesse well which geueth drinke plentifullye to all men Wherevpon it followeth that our desyre shall not bée in vayne if so bée we séeke for that of him which is wanting in vs. M. Seeing therefore we haue Christ the true well of lyfe let vs take héede that we do not frame to our selues voide Sesternes which wyll holde no water to quenche our Thyrst euen as the Lord casteth the people in the téeth by the Prophete Ieremy Ier. 2. i3 And the Apostle saith If any man sinne wee haue an aduocate with the Father Iesus Christ the righteous and hee is the propiciation for our sinnes i. Ioh. 2. i. and not onely for our sinnes but for the sinnes of the whole world 38. Hee that beleeueth on mee as sayeth the Scripture out of his bellye shall flowe Ryuers of water of lyfe M. Nowe Christ sheweth howe those that are a thyrste shoulde drinke of the well of water of lyfe teaching that to come and to drinke is to beléeue Euen as hee sayeth in another place He which commeth vnto mee shall not hungar Ioh. 6.35 and hee which beleeueth in mee shall neuer thyrst Also it is sayde I wyll powre water vppon the thyrstye and flooddes vppon the drye ground Esai 44.3 I wyll poure my Spyrite vpon thy seede and my blessing vppon thy buddes C. Therefore wée must come in Fayth and not with our féete For to beleeue in Christ is to imbrace him so as the Gospell setteth him foorth vnto vs full of wisdome vertue righteousnesse puritye lyfe and all other giftes of the spirite As sayeth the Scripture Bv. There is some contencion among the Interpretours wherevnto this parcell As ought to be referred Some restrayne it to the former member namely to the worde Beleeueth as if hée should haue sayd The scripture teacheth to beléeue in me for it testifyeth of mée Therefore hée that beléeueth in me as the scripture teacheth out of his belly shal flowe Ryuers of water of lyfe But it is extended to the whole sentence Furthermore Christ doeth not here name any certaine place of Scripture but taketh his testimony out of the commen Doctrine of the Prophetes For so often as the Lorde promising the aboundaunce of the spirite doth compare the same to lyuing water Water of lyfe is Christ hee hath speciall respect to the kingdome of Christ and thyther directeth the mindes of the faithfull Therefore what Prophesies soeuer there bée extant concerning lyuing waters they are fulfilled in Christ because hée aloane
fruite Ver. 37. Also of the good Trée wée saye in the Winter This Trée bringeth forth good fruite Iohn 13.27 So these Iewes to whome Christe made aunswere in this place dyd then commit the sinne of murther not in acte but in thought meditacion and purpose when they spake these thinges vnto the Lorde For they sought to kyll him as he shortlye after sayde vnto them Ye seeke to kyll mee So the Lorde sayde to Iudas in the time of the Supper That thou doest doe quickly And what was the miserable wretche then doing In action he was at Supper but in thought and minde he was betraying the Lorde The Lord speaketh not of that which hée dyd in action but of that which hée dyd in heart and in minde and yet notwithstanding the Lorde sayde not That whiche thou wylt doe but That which thou doest do quicklye So to fulfill the Lawe and the commaundementes is taken in the Scriptures for a desire to doe the Lawe and the commaundementes Therefore to committe sinne is not simplye to sinne but to haue a desire to sinne although sinne be not finished in act Euen as to doe good is not simplye to doe good in act and deede but to haue a desire to good although the good worke come not alwayes in act Moreouer although boath the elect and the reprobate doe sinne yet not withstanding the elect doe not committe sinne but the reprobate onely For they which are of God as they haue séede of God in them euen so they detest synne from their hearte and that which they detest they cannot studiouslye meditate and fynishe This matter Saint Iohn very notably handleth in his fyrst Epistle The which notwithstanding fauoureth not the secte of the Annabaptistes which by these places goe about to proue that a Christian man symplye cannot synne affirming also because they will bee counted true Christians that they are cleane without sinne and that they can by no means synne the which is a most subtill practise of Sathan in them that hée maye bring the weake mindes of the godlye whiche doe féele the force of synne in them selues to desperation But there is no mencion of sinne made here generally but of a willing desyer and meditation to synne as we haue sayde 35. And the seruaunt abideth not in the house for euer but the Sonne abydeth euer Bv. Now followeth the denouncing of punishment belonging to seruauntes vnder the similitude taken from lawes and pollitique gouernment As the seruaunt though for a tyme hée rule and gouerne is not neuerthelesse the master of the house but is thrust out of the Doores or chaunged at the pleasure of his Lorde euenso the bondeseruaunt of sinne though for a time he playe the Hipocrite and counterfaite pietye and séeme to haue God fauourable vnto him is notwithstanding in due tyme excluded from the presence of God and fellowshippe of Sayntes for the house figureth the fellowshippe of God and of the Saintes C. Whervpon it foloweth that there is no libertye perfecte and perpetuall but that which is gotten by the Sonne of God By this meanes Christ reproueth the Iewes of vanitye because they bragge of a counterfaite shew as if they had the thing it selfe For wheras they were the carnall progeny of Abraham they were nothing but counterfaites They had aucthority in the Church of God but such authoritie as Ismael vsurped to him selfe for a short time the seruaunt exalting him selfe against the true and lawfull Sonne The summe is this whosoeuer boaste themselues to be the sonnes of Abraham doe nothing else but make a certaine colored and counterfayte shewe 36. If therefore the Son make you free then arre you free in deede M. Christ speaketh here of hymselfe but in the thirde person Bv. As if hée shoulde saye Whosoeuer trulye desireth to be frée and to be the heyre of euerlasting lyfe let him séeke to be made frée by me which am the Sonne of GOD that is to saye Let him beléeue mée and abyde in my wordes and the truth shall make him frée C. By these wordes hée declareth that the power of freedome belongeth to hym aloane and that all other being borne seruants are not made frée but by hys grace onelye For whatsoeuer he hath proper by nature hée giueth vnto vs by adoption when we are by faith ingraffed in his body and are made his members Therefore our goodnesse commeth by the fréedome of Christ Freedome commeth by Christ but yet we obtaine the same by fayth Which also bringeth to passe that Christ doth regenerate vs by his holye spirite M. This clause in déede reiecteth all the fréedome that commeth by fleshe and bloud because the same is not true libertie So that libertie is sought in vain without Christ For he geueth vnto vs his Spirite whereby wée béeing free follow with willing mindes those thinges that belong vnto God which only is true libertie For what doth it profite in fleshe to the rule the whole worlde and in mind to be the seruaunt of death For so long as concupiscence beareth any rule inv vs as it bringeth vs to synne so also it leadeth vs to death For the reward of sinne is death Rom. 6.26 Iam. 1 Rom. 8.13 Also S. Iames saith Lust when it hath conceiued bringeth forth sinne and Sinne when it is finished bringeth forth death And the Apostle Paule sayth yf ye liue according to the fleshe ye shall dye 37. I knowe that yee are Abrahams seede but yee seeke means to kill mee because my worde hath noe place in you Bv. Now our sauioure Christ doth more strongly confute the swelling and vaine glory and boasting which was in the Iewes by which they boasted them selues to be the seede that is to saye the posteritie of Abraham As if hée shoulde say Admitte I shoulde graunt vnto you this thing in the which yée so greately glory what notwithstandyng doth it profite them to be called the Children of Abraham which rage and fume against God and his ministers who being mooued with wicked hatered against the trueth are swiftly caried to shedde innocente bloud R. Ye are in déede the posteritie of Abraham but not the true spirituall but the carnall seede the which maye manifestlye appeare hereby for that ye go about to kill mée beléeuing not my word For so were the carnall sonnes of Abraham woont to persecute the spiritual B. These thinges he spake spiritually to those hipocrites and enimies the Iewes which beléeued not in him Gala. 4.29 Howbeit hée ment by these wordes to declare vnto those men also that God nothing regardeth the libertie of the fleshe Hée taught that boath true libertie and nobillitie must be estéemed and iudged by workes and that it is nothing to be borne after the flesh of Abrahā if the spirite of Abraham be not also adioyned there vnto whereof followeth both the lyfe and purpose of Abraham C. When hée sayth that they sought to kill him because his worde had no place
his doctrine onely and Apostleshippe Euenso Christ here defendeth rather the cause of his doctrine then of his person A. As yf he shoulde saye If in all my office I shewe my selfe a faythfull minister of God ye haue nothing to cloake your incredulytie with all and to excuse the same For I teache truely I shewe the wyll of my father vnto you no terrestriall or humaine thing can be founde in my doctrine therefore ye cannot conuince the same of a lye Wherefore If I tell you the trueth why doe ye not beeleue me If so be ye cannot Iustely speake euell of my doctrine why do yee refuse to beléeue the same R. By this place we learne that we ought to beléeue him that speaketh the trueth without all contradiction Certaine of the Iewes refused to heare Christ because hée Preached without Ecclesiasticall authority othersome because none of the Pharisées and Rulers heléeued on him many could not abide to heare him because he was a Galilean and the reast could not awaye with his doctrine because he regarded not the decrées and customes of the Fathers But the Lorde the aucthor of trueth vrgeth against all these thinges shewing that hée knoweth no reason that shoulde staye any man from beléeuing the truth Wherefore then doe not menne in our time séeke the trueth to what purpose doe they séeke for so many excuses If those thinges bée not true whiche the Ministers doe teache let them be confuted by euident argumentes if they bée true why bée they not quietly receyued One sayth this doctrine is new another sayth that it is Scismaticall another sayth that it appertayneth to the Pope to refourme doctrine others obiect the Fathers others the counsailes others Ecclesiasticall ordinaunces and some séeke to set custome against the Gospell But what néede these delayes Let them saye simplye This doctrine is not true but let them proue it also If they be not able so to doe why doe they not subscribe vnto the trueth Ye shall heare the cause 47. Hee that is of God heareth Gods words yee therefore heare them not because ye are not of God B. That is to saye He which hath the spirite of God he which is elected of God he heareth the worde of God and receyueth the same by Faith C. Now Christ more vehementlye inueyeth against the Iewes being assured of the trueth of his doctrine For theyr impietye was not obscure when they were so obstinate in reiecting the word of God He had shewed that nothing coulde bée obiected vnto him which he had not taught out of the mouth of God he concludeth therefore that they haue noe felloweshippe with God because they here not R As if he shoulde saye Therefore ye doe not beléeue because ye are not the children of God but the Children of lying Sathan Yée are not borne of God and Therefore it is no merueile yf ye receiue not my wordes which am the Sonne of God For he which is of God heareth gods worde 1. Cor. 44. but he which is of Sathan contemneth the truth of Gods worde Bv. There is therfore no other cause why ye heare not the words of God which I speak neyther receiue nor beléeue them than this because ye are not borne of God but of the Deuell M. To be of God in this place is not to be borne or regenerate by the Spirit and word of God but to be elected and predestinate to lyfe before the Creation of the worlde Act â—3 â— wherevpon also the christian faith is called the fayth of the elect And they are sayde to haue beléeued so many as were foreordayned vnto lyfe So that although they are by nature blinde and the children of wrathe yet notwithstanding when the time of their calling commeth they receyue that grace of the holye Ghoste whiche some call the preuenting spyrite and their hartes are opened that they maye receyue the séede of Gods worde through the which being apprehended by Faith they are iustifyed and regenerated Example of this wée haue in the Mayde that wrought purple of whome Luke testifieth in the actes of the Apostles C. By this place therefore wée are taught that there is not a more manyfest sygne of a reprobate mynde than whan a man cannot beare the doctrine of Christ although otherwyse in the shewe hée séemeth to bee an Aungell Whereas if so bée wée willingly imbrace the same wée haue as it were a visyble sygne of our election For hee which hath the worde hath God him selfe but he whiche reiecteth the same depriueth him selfe both of lyfe and also yf righteousnesse Wherefore we ought to feare nothing more than least we fall into this horrible Iudgement A. For it is no light commination where with Christ threatneth the Iewes saying The kingdome of God shal be taken from you Mat. 21.43 and geuen to a Nation that wyll bring forth better frute of the same 48. Then aunswered the Iewes and sayde vnto him Saye we not well that thou art a Samaritane and hast the Deuell M. This aunswere of the highe Priestes Scribes and Phariseis containeth an impudent malicious sclaunder C. More and more they bewraye how that they are bewitched of Sathan who being plainlye conuinced yet notwithstanding are not afrayde to rushe foorth euen through the middest of desperation B. Thus is conuicted impietye wont to fare when it is not able to aunswere to the trueth then it falleth to rayling and sclaunder They were manifestly proued to be the children of the Deuell therefore they reply againe without any shew of truth that the Lorde was a Samaritane and had the Deuell Meaning by this double sclaunder to declare that Christ was a detestable man and lead with an euyll spyrite Because the Iewes accounted the Samaritanes for Apostatas and corrupters of the Lawe so often as they intended to defame any man they woulde call him a Samaritane Nowe therefore because they had no greater cryme wherwithall they might defame Christ they rashlye and without iudgement vse that common reproche R. As if they should saye What Darest thou defende the trueth of thy doctrine before vs séeing thou art worse than any Heretique or Apostata For thy doctrine is the doctrine of Sathan and not to GOD thou speakest of the Deuell and not out of the mouth of God For we are holy people a Priestlye stocke a holye Nation and suche a Nation to whome God hath whoally geuen him selfe but thou according to the manner of the Samaritanes pronouncest vs not to bée of God it must néedes be therefore that thy false doctrine is of Sathan Bv. The lyke reproches and sclaunders they cast foorth at this daye who are gréeued at the Preaching of the Gospell For they call the Preachers of the Gospell Apostataes sedicious personnes Scismatikes workers by Deuelles Seducers and such lyke R. least the wicked and vngodly might séeme to haue no cause of their vnbeléefe 49. Iesus aunswered I haue not the Deuell but I honour my Father and
to abide in his worde Bv. This parte Faith quicneth mans soule If a man comprehendeth all mortall men and excludeth none of what age sexe or condicion soeuer he be of Hee shall not see death C. Because so soone as Faith hath quickened the soule of man death can wounde and kyll no more B. And the Faithfull by the vndoubted hope of the blessed Resurrection when they dye are rather sayde to sléepe than to dye in the meane time being in soule in euerlasting lyfe and blisse with the Lorde For what else is the meaning of this which Christ sayth Hee shall neuer see death but because he sawe another death from the which he came to deliuer vs that is to saye the seconde death Death euerlasting euerlasting daath death of hell fyre the death of dampnation with the Deuell and his aungelles that is death in déede M. Therefore neuer to sée death is nothing else but to haue euerlasting lyfe So that we may noate and learne here that Faith is the way to Immortallity Bv. And that Christians doe truely lyue and neuer dye although in this worlde they be more lyke to dead men than to liuing men and to dye in body like other men A. For the saying of Christ here is moste true to the whiche also agréeeth this place Euery one which liueth and beleeueth in me shall neuer die Ioh. 11.26 52. Then sayde the Iewes vnto him now knowe we that thou haste the Deuell Abraham is deade and the Prophetes and thou sayest if a man keepe my sayinges hee shall neuer taste of death M. Leauing that whiche the Lorde had obiected for the defence of his doctryne the Iewes agayne according to their maner craftely wrest those things which they thought might serue theire tourne to cauell C For the reprobate abyde still in their senclesnesse and are no more touched or mooued with promises than with threatnings insomuch that they can neyther be allured nor drawen vnto Christ They doe falsely interprete the wordes of Christ when they transferre his spirituall doctrine to the body M. Christe spake of that very and euerlasting death of Hell fyer of the death of body and soule together C. For this death none of the Faithfull shall sée because they beeing borne of incorruptible séede in dying to liue because they béeing ioyned to Christe their head cannot be extinguished by death because death to them is a passage into the heauenly kingdome and because the spirite dwelling in them as lyfe for righteousnesse sake But these men béeing carnall vnderstand no deliueraunce from death but that which openly appeareth in the body and do cauill at the wordes of Christ as if he had spoken only of the death of the body C. And this falt is to common and generall in the worlde many making no account almost of the grace of Christ because they onely carnally iudge of the same Therefore lest we doe the lyke we must awaken oure mindes that they maye féele the spirituall lyfe in the midest of death A. The which shall come to passe yf fo bee by true fayth wée kéepe the word of the Lord Iesu 53. Art thou greater then oure Father Abraham whiche is dead And the Prophetes are dead whom makest thou thy selfe M. Here it appeareth how these maliciouse men went about to make Christ to be hated and enuied of the people by making mencion againe of Abraham and the Prophetes as though Christ had spoken somewhat that had béene repugnaunt to Abraham and the Prophetes This therefore was another falte in them that they went about by the shyning brightnesse of Abraham and of the Saintes to obscure the glory of Christe But as the brightnesse of the sunne doth obscure and darken al the starres euenso Christ with his excéeding shyne and glory doth make all the glory of Saintes to vanishe awaye therefore they deale vniustely and preposterously in comparing the seruauntes with the Lorde and they are iniuriouse also to Abraham and the Prophetes in abusing their name against Christ M. Abraham verely was great before God and so were the Prophets but yet for al this why might not he come after them which was much more greater then they C. But this wickednesse hath béene almost in all ages and is also to be founde at this daye that the wicked renting and deuiding the workes of GOD doe make him as were contrarye to himselfe God manifested and declared his name by the Apostles and Martires the Papists make Idoles to themselues of the Apostles and Martires which they set in Godes seate Doe they not by this meanes make vnto themselues of the graces of God instrumentes to ouerthrowe the power of God For how little shall remayne for GOD and Christ if so bée the Saintes maye haue that which the Papistes so liberallye giue vnto them Wherefore wée must knowe that the whole order of Goddes kingdome is confounded Saintes at infeeiour to God except the Prophetes Apostles and Saintes bee farre inferiour vnto Christ and verely wée cannot speake more reuerentlye and honorably of the saintes than when wée make them inferiour vnto Christe B. The argument of the Iewes was that not onelye they which beléeued Abraham and the Prophets were deade but also Abraham and the Prophtes themselues and therefore that the Lorde spake without reason in preferring hymselfe before the holye Fathers and the Prophettes 54. Iesus aunswered If I honour my selfe my honour is nothing it is my Father that honoreth me which ye saye is your God C. Before hée maketh aunswere to the foresayde vnequall comparison hée sheweth that hée séeketh not his owne glorye and so hée preuenteth their cauill For Christ in that hée was a man did not gloryfye himselfe but God dyd glorifie him B. Therefore hée speaketh thys by Immitation or by concession as hée spake many thinges before C. And hée sheweth that hée desireth no glorye but that which the Father giueth into hym M. Here a common place maye bee handeled concerning the vanitie of glory which carnall men séeke in this worlde This glorye the Lorde sayth is nothing though hee shoulde séeke the same If so be the glorye of Christ were nothing if he had glorified himselfe I pray you what mortall man will you shewe me which may attaine the true and perfyte glorye in glorifying himselfe Therefore that is true glorye which is giuen to God Jt is my father which honoureth mee Bv. That is to saye my Father testifyeth mée to be suche a one as I affirme my selfe to bée And hée testifyeth the same by Oracles by signes by myracles and by many argumentes Therefore I arrogate nothing vnto my selfe by ambition and in that I exalte my selfe aboue the Patriarkes and Prophetes and doe promise lyfe and immortalitye I doe so exalte my selfe and promise as the sonne of GOD. By these wordes wée are taught that when God glorifyeth hys Sonne hée will not suffer that the world shall contemne him and escape vnpunished But the faythfull may
God C. By which aunswere it appeareth that he was apt and ready to be taught although as yet he knewe litle or nothing concerning Christ As if he should saye M. I am ready so soone as he shal be declared vnto me to imbrace him He calleth him Lorde according to the manner of his country which called the better sort of men Lordes And we must noate that the blind man desiereth to bée taught of the Prophete Christ for now he was perswaded that Christ was sent of God Wherefore he doeth not rashely béeleue his doctrine 37. And Iesus sayde vnto him Thou haste boath seene hym and it is hee whiche talketh with thee R. That fayth which is conceiued by myracles is not a true faith but that which commeth by the hearing of the word of God is the true Faith For miracles doe not bring fayth but doe only confirme that fayth which was conceiued before by the worde Wherefore that the blynd man which was now restoared to his syght might truely béeleeue Christ creapeth into his harte by his worde whereby he might be made a beleuer as one borne of newe seede which is immortall Iesus woulde be acknoweledged of him for Christ that from this beginning of Fayth he might bring him to more ful and perfect knowledge of him Bv For fayth hath his degréese and his increasinges M. The Preterperfectence semeth here to bée put for the present tence For before this time this blinde man had not séene the Lorde Furthermore we must noate that the knowledge of Christ is not denyed to those that aske the same seriously and with their whoale heart and which are ready to beléeue although in the sight of the worlde they bée neuer so base and abiecte 38. And hee sayde Lorde I beleeue and hee worshipped him Lorde J beleeue Bv. As if he shoulde saye I beléeue that thou art the Sonne of God and I repose my whoale trust and confidence in thée M. Here wée sée that the true knowledge of the Sonne of God whiche is conceiued by his word doth not onely beget faith but also the confession of Fayth This blynd man doth not saye what I thinke of thee I will kéepe to my selfe but by and by before them al which were present setting all shame aside and feare he confesseth hys Fayth boath in word and in worke And he worshipped him C. It may be demaunded whether hée gaue vnto Christ diuine worshippe or no. The word which the Euaungelist vseth sygnifieth nothing else but a sertayn veneration declared by the bowing of the knée or by such lyke outward signes Notwitstanding it is lykely that some rare and vnwonted kinde of worshippe is heare noated as that this blind man gaue much more honor vnto Christ than belonged eyther to a man or to a Prophete Bv. For although we reade often tymes in the Scriptures that men haue wor shipped men that is to saye that they haue done their obeysaunce and dutifull curtesey yet notwithstanding here the circumstaunces do proue that this place ought to be vnderstode of that odoration which belongeth to the Sonne of God only C. Although therefore the blind man had not profited so farre that hée knewe Christ to be God manifested in the fleshe being perswaded notwithstanding that Iesus was the Sonne of God he as one rauished of his wittes by admiration prostrated him selfe before him M. This place playnely ynough proueth the diuinitie of our sauiour Christ seing he requireth men to beléeue in him and suffereth hym selfe at diuers times to be worshipped Bv. Let the Iewes and Turkes prate with the Arians at their pleasure deniing Iesus which was borne of Mary to bée the Sonne of GOD. The trueth which cannot lye the moste mightie myracles which cannot be denyed and the power which sencibly worketh in the Faythfull testifie Iesus the Sonne of Mary to be the true and natural Sonne of God M. coessential with the father and coequall with him in Diuinitie maiestie and honoure 39. Then Iesus sayde vnto him I am come to Iudgement in this worlde that they which see not might see And that they which see might bee made blinde I am come to Iudgement C. Christ in this place calleth that Iudgement by which he restored things confounded and dispersed into their due and Lawful order Notwithstanding he geueth vs to vnderstand that this was done by the wonderfull counsayle of God and contrary to the sence and vnderstanding of men And verely there séemeth nothing more contrary to humaine reason than that they should be blinded from the light of the worlde which sée This therefore is one of Gods secrete Iudgementes by which he casteth downe the pride of men B. And he alludeth to that sight which hée had geuen to the blynd man As if hée should saye As I haue made thée béeing starck blind to see in body so I geue vnto thée to others also which thos wise men of this worlde contemne in diuine matters as blinde the eyes of the Spirite that ye maye sée vnderstand loue and possesse those thinges whiche yée neuer sawe and which seeing ye would not sée and which thinges also make you blessed for euer Thus those wise men which haue séene many things vnknowen to the common sorte of people and doe think that as yet they shal sée more by the shining brightnesse which I teache because they béeing borne of the Deuel want the eyes of the Spirite doe I bereue of all knoweledge of the trueth that they maye misse of all vnderstanding of that which is right and that they being starcke blinde maye stumble and be broken vpon mée whiche am the head corner stoane immoouable vpon whome also I my selfe will fall at the Laste and grind them al to Poulder C. Also we must noate that the blindnesse of the which mention is made here commeth not so much of Christ as it doth by the falte and corruption of men For he doeth not properly blynde any man by his owne nature but because the reprobate doe desyer nothing more than to extinguish his light it is necessary that the eyes of their mindes which are infected with mallice and wickednes be darckened and shut vp by the light offered vnto them In fine forsomuch as Christ by his owne nature is the light of the worlde this is accidentall that some by his comming be made blynd By the waye of graunting he calleth those which sée Ironicée vnbeléeuing béecause they béeing blinde do thinke them selues very quicke syghted and wise and béeing puffed vp with this truste they will not voutsafe to heare the voyce of God and without Christe the wisedome of the fleshe hath a gloriouse shewe because the worlde doth not knowe what it is to bée wise in déede Therefore Christ sayeth that they do sée which deceiuing themselues and others vnder the foolish truste of wisedome are caried awaye with their owne sence and do make account of their owne Immaginations as of wisedome Such so soone as Christe
raise Lazarus from death wherevpon he did more rightly call the death of Lazerus a sléepe than death C. But greate was the rude Ignoraunce of the disciples which vnderstoode Christ to speake of naturall sléepe For although it bée a metaphoricall speache yet notwithstanding it is so commonly vsed in the Scripture that it ought to haue béene knowne to all the Iewes M. And hée coulde haue raysed vp this Lazarus being absent and a great waye euen as he restoared the Centurians seruaunt and the Rulers sonne to health but the consideration of this myracle did so require that hée should be present at the working of the same least anye occasion might haue bene giuen to the wicked to obscure his glory but that all men might know for a suretie that this Lazarus which had bene deade fowre dayes was raysed vp by his presence voyce and power And for this cause hée woulde not rayse vp neyther the ruler of the Sinagogues Daughter nor the Widdowes Sonne being absent Math. 9 i5 Luk. 7.14 but present In the ende of the worlde also hée can rayse vp all mortall men with hys power onelye insomuch that hée neede not descende to vs any more from heauen but the consideration of his glorye and maiestie requireth the same that so great a wonder may be wrought before the whoale worlde Wee must also noate that the Lorde sayde not Let vs goe into Iury againe but I go to awake Lazarus out of sleepe Hee would haue his Disciples companions with him in his iourney but he woulde not haue them fellowes with him in the miracle C. Here also hée commendeth his power in this that hee sayth hée will goe to rayse vppe Lazarus by whiche wâ—rdes hée sheweth himselfe to be Lord of death when hee sayth that hee rayseth those vp whome hee restoareth to lyfe Also seeing by this worde sleepeth hée noateth onelye the sléepe of the bodye some doe very fondelye drawe the same to mens soules 12. Then saide his Disciples Lord if hee sleepe hee shall doe well ynough M. The aunswere of Christ contayneth two thinges Fyrst for what cause hée must retourne into Iurye although the Iewes were so cruell Secondlye what hee woulde doe in Iurye To the first the Disciples make no aunswere but to the other they saye If hee sleepe hee shall doe well ynough by whiche they perswade Christ not to go into Iurye And yet notwithstanding they doe not subtilly wrest the wordes of Christ to theyr owne commoditie but because they thought that hee had spoken of a sléepe they redilye take the same as an occasion to shoone the perill 13. Howbeit Iesus spake of his death but they thought that hee had spoken of the naturall sleepe M. The Euaungelist addeth the exposytion of the wordes of Christ to declare the rudenesse of hys Disciples by which it came to passe that they vnderstande not the meaning of his wordes It ought therfore to seeme straunge vnto vs if so bée some at the first doe not vnderstande the Metaphoricall and parabolicall speaches of the Lorde seeing the same hapened vnto them which ought to haue vnderstoode them better by reason of theyr daylye familiaritye and acquaintaunce with the same Notwithstanding herewithall wée must consyder how that wée are more prone and readye to receyue and imbrace those interpretations of the worde of God which seme to defende the imbecillitye of our flesh than we are to agrée vnto those thinges which with perill and danger serue to the setting foorth of Goddes glorye And herevpon it commeth that while wée gréedely imbrace those things which séeme to agrée vnto our fleshe we oftentimes misse of the true scence and meaning of the wordes A. When Iesus hymselfe spake of the excelency of his kingdome before his disciples Math i4 by by there arose a contention among them who should be the greatest and when hee spake of the crosse and of the euilles which hée should suffer at the handes of the Iewes they vnderstoode not what hée sayde 14. Then sayd Iesus vnto them plainely Lazarus is deade M. Because they vnderstoode him not and therefore aunswered not to the matter hée speaketh nowe that thyng plainely which before hée had spoken obscurelye C. Great is the goodnesse of Christ in bearing with so greate dulnesse in his Disciples And verilye hée did therefore diferre the time to endue them with more ample grace of the spirite that they being renewed and chaunged in a moment the myracle myght be the greater M. They decerued to haue bene sharpely reproued of the Lord no lesse than was Peter by him at a nother time but because this cowardlines was not in one or two of them aloane but in them all Mat. 16.25 he dealt more gentlye with them and instructeth them by a more playne and manifest speache in the truth that they myght nowe haue lesse cause to doubt A. And this hee did to teache vs also by his example not to reiect such Disciples as are yet rude ignoraunt and carnall but gentlye to beare with them vntyll suche time as they haue attayned to more knowledge of the truth 15. And I am glad for your sakes that I was not there because yee maye beleeue neuerthelesse let vs go vnto him C. He meaneth that this absence was profitable for them because hys power shoulde not haue bene so manifest if so be he had holpen Lazarus out of hande For the nerer that the workes of God come to the ordinarye and common course of nature the lesse glorye they haue the which daily experience teacheth to be true For if so be he reache out his hand vnto vs at the first we regarde not his helpe Therefore to the ende his disciples might knowe that the resurrection of Lazarus was verely deuine it was necessary that he should differ the same that it might be paste all mans helpe Whensoeuer therefore God doth suffer vs béeing ouerwhelmed with misery to ly and languishe let vs knowe that he doeth it for our health Because yee maye beleeue R. What is it ye shoulde beléeue Fyrste that I am that very Christ the Sauioure of the worlde which rayse the dead from the graue that so ye maye be confirmed in that faith by that myracle wich I am aboute to worke Secondly that I am ready in the mideste of afflictions and doe care for your saluation when as ye your selues are Ignoraunt of the same C. So that his meaning is not that this was the fyrst rudiment and beginning of faith in them but the confirmation of a faith alredy begon as yet weake and vnperfect Neuertheles he sheweth that vnles God had declared his power they would not haue beléeued A. Here also we maye behoulde the fruite and ende of miracls For miracls tend to this ende that men may be won to the Faith or at least may be confirmed in the faith But lette vs go vnto him M. To whome To Lazarus to a dead man but what can be done to
Myracles than Christ him selfe is because he goyng to take possesion of his kingdome woulde more fully shewe foorth his power from heauen Whereby it appeareth that nothyng of his glory was deminished in that his Apostles wrought more excelentlye after his departure who were onely his Instrumentes Yea Philip. 2. hereby it appeareth that he sitteth at the right hand of his Father that euery knée might bowe before hym R. For to go vnto the father in this place is for Christ being now not only God but also man by his death and resurrection to enter into the kingdome of his father to sit at his right hand and to take vppō him the rule of all cretures The which appeared then to the worlde when the Apostles and their true successors preached the Gospell in diuers partes 13. And what so euer ye aske in my name that wyll I doe that the father may be gloryfied in the Sonne Bv. Now he vttereth an other Argument of his deuinitie ▪ the whiche being rightly waied wonderfully comforteth I wyll do saith he for you what so euer you aske in my name For I am God And it belongeth vnto God alone to heare the prayers of al men to graunt and fulfill all mens desyres B. Therfore he geueth a reason of that which he had sayde that the beléeuing in hym should worke greater workes than he wrought which he specially promised to his Disciples at that time present His meaning therfore is this think not that incredible whiche I haue promised vnto you Wherefore what soeuer ye shall aske in my name I wyll geue vnto you But he spake of those workes and Myracles by whiche the Father should be gloryfied in the Sonne That is to say by whiche he was acknowleged to be the sauiour of the world lest any man should drawe this promise to euery thing The glorye of God is the health of his Saintes Prayer accordinge to Gods glori and therefore before all other thinges they pray that his name may be sanctified and that his kingdome might come neither do they pray for any thing vnto the whiche they are not moued by the spirit of God M. To aske in the name of Christ is to pray for somwhat which either pertayneth to his name or kingdome Act. 4. or els by the prorogatiue of his name may be hoped to be obtayned After the firste manner the Apostles prayed to God the father as we may reade in the actes of the Apostles After the other manner al the faithfull pray J wyll doo it By these wordes he declareth that he is not onely a mediatour but also the Lord of all thinges who can graunt al things that we aske yea and as he can so also he will He teacheth also what the end is whervnto all our prayers must be directed namely that the Father may be gloryfied by the Sonne Therfore those thinges which are such that they cannot be done to the glorye of the Father by the Son are neither rightly asked of vs nor yet can be obtayned So that this place agréeth with this saying of Paule That euery tongue should confes that the Lord Iesus Christ Phil. 2. xi is to the glory of God the father The end of all prayers is the hallowyng of Gods name But the lawfull way to sanctifie is here expressed namelye in the son and by the sonne For when the maiestie of God is hidden from vs in it selfe it shineth in Christ when his hand is hidden we haue the same visible in Christ Therefore in those benefits which the father bestoweth vpon vs we must not seperate hym from the sonne according to this saying He which honoreth not the sonne honoreth not the father Ioh. 5.23 14. If ye shall aske any thinge in my name I will doe it R. Christ repeateth one thing twise that those thinges might be more assured whiche he promiseth For we obtayne nothing at the handes of the father but by the son C. The repeticion thereof is not superfluous All men see and féele that they are vnworthye to approche vnto God yet notwithstanding the greater part rush forth like madd men and bouldly yea rather proudly talketh with God Afterward when that vnworthynesse of the which we speake euen now cōmeth in their mindes euery man deuiseth for him selfe new meanes But God calling vs vnto hym setteth before vs one Mediatour by whom he wil be intreated and also fauorable vnto vs ▪ But here agayne the corruption of humaine wisdome triumpheth because the greater part forsakyng the true way wearieth it selfe in crocked and by wayes This therefore commeth to passe because the power and goodnesse of God is not apprehended as it should in Christ There is also a second error namely the not remembring that we are al iustly driuen from the accesse and comming vnto God vntill we ar called of him and that we are not called but by his Sonne Wherefore yf we think one testimony insufficient yet not withstanding let vs knowe that for as muche as Christ doth the seconde time intreat that the Father must be praied vnto in his name he doth as it were lay his hand vpon vs lest we should trauaile in vayne in seeking after ther patrones and helps A. For there is one onely Mediatour of God and men the man Christ Iesus 1. Tim. 2.5 Therfore if any man sin we haue an aduocate with the Father the righteous 1. Ioh ◠1 and he is a propitiation for our sinnes not for our sins only but also for the sins of the whole worlde Concerning the which matter reade more in the .vii. of Mathew beginning at the seuenth verse 15. Yf ye loue me kepe my cōmaundements M. This verse contayneth an exhortation ioyned with comfortable promises Bv. The spirit of the Lorde throughout the whole scripture doth not only shew and teach playnly the trueth but also most vehementlye vrgeth that wée shoulde receiue and retayne the same when we know it wherevpon our Lord also in this present place ioyneth an exhortation to the consolation and deuine doctrine by all meanes vrging his Disciples in them the whole Churche to receyue and retayne these thyngs and to exercise them selues in them C. It was true and sincere loue with the which the Disciples loued Christ the which notwithstanding was somwhat mixed with supersticion the which also happeneth oftentimes vnto vs. For they were out of the way in desiring to retayne Christ styll in the world That he might correct this vice he commaundeth them to bend their loue another way namely to the obseruing of those commaundementes which he had geuen them As if he should say I haue taught you by this my worde that I go to my father I haue taught you why I goe and what fruit commeth vnto you thereby and to the whole Church But because ye here that I shall dye ye are greatly troubled euen as men are wont to be for the departure of their fréendes and ye
of God Herevnto they are driuen by Sathan their Prince that oulde enemy of God Wherevpon if so be the Apostles had not béene chosen out of the worlde and endewed with the spirite which is an enemye to the Prince of this world although they had not béene beloued of the men of this worlde yet notwithstanding they had béene borne withall and loued of some But they séeking the glorye of God styrred vp the whoale worlde against them that is to saye all those whiche were not endued with the spirite of God C. This therefore is another consolation that the Apostles were therefore hated of the worlde because they were selected and chosen out of the same And this is their true felicitye and glorye because after this manner they haue escaped out of destruction for this worlde is euen vowed to destruction i. Cor. xi 32 Herevppon the Apostle sayth VVhen we are iudged we are corrected of the Lorde lest wee shoulde be condempned with the world Nowe if they were elected out of this worlde it followeth that they were part of this worlde and that they were seperated by the onelye mercye of God from the rest Gala. i. 4 A. Euen as the Apostle Paule sheweth in these wordes VVhich gaue him selfe for our sinnes to delyuer vs from this present euyll worlde according to the wyll of God and our Father M. Here we sée the cause for the which false and counterfaite doctrine is more easilye receyued of men than that which is true For the world loueth his owne But euery one is a lyar Psa 116 xi It is no maruaile therfore if the world fauour the teachers of lyes and errours i. Iohn 4 5 and be enuious to the rest A. Wherevpon Saint Iohn sayeth They are of the worlde therefore the world heareth them Therefore it cannot be but that they shall haue continuall warre with men whiche wyll shewe them selues to bée the faithfull Ministers of Christ C. Yet notwithstanding that exhortacion of Saint Paul is not repugnaunt with this Doctrine Romae ii i8 when he sayeth So much as in you lyeth haue peace with all men For the exception which is added is as much as if he had sayde that wée must looke what is lawfull and meete for vs to doe lest we séeking to please the worlde suffer corruptions abuses of the same For the same Apostle sayeth in another place Doe I seeke to please men For if I had hytherto pleased men Gala. i. x I had not beene the seruaunt of God But there may yet another question be moued For we sée that the wicked which are of this worlde are not commonlye hated but also detested and abhorred of the greater parte Here the worlde loueth not his owne I aunswere Earthlye men whiche are lead by the scence and motion of the fleshe do neuer truely hate sinne but onely so farre foorth as they haue a care for their owne commodity and losse Howbeit the purpose of Christ was not to denye but that there was mortall war contencion among those of the worlde onely he minded so shewe that the world hated nothing but that whiche belonged to God in the Faithfull And hereby also it doeth appeare howe fondly the Annabaptistes do erre who gather by this argument aloane that they are the seruauntes of God because they displease the greater sort of men 20. Remember the word that I saide vnto you The Seruaunte is not greater than the Lord Yf they haue persecuted mee they will also persecute you Yf they haue kepte my saying they will keepe youres also Remember the worde that I sayde M. Concerning this word of Christ reade the sixtéene verse of the thirtéene Chapter going before C. This is a confirmation of the sentence going before where Christ sayde that he was hated of the worlde who notwithstanding was more excellent than his Disciples For it is not méete that the condition of the seruaunt shoulde bée better than his Maisters M. By this place we are taught how muche it becommeth vs not onelye to heare the worde of God but also to remember the same For as it is not sufficient to haue money for the present time except thou kéepe the same also for necessarye vses so also we must thinke of the worde of the Lorde To heare the worde of Christ and not kéepe the same in mynde is as if a man shoulde get money and by and by wast and spende the same The wordes of Christ must bée kept for necessitye to come Also we sée that the Apostles were the seruauntes of Christ although he made account of thē not as of seruauntes but as of friendes If they haue persecuted mee Bv. As if he should saye Yf they haue not spared me which am your Lord and Prince excellent and mightye boath in word and also in power but haue greatlye persecuted me it is not lyke that they wyll spare you which are far inferiour vnto me If they haue kepte my saying C. When he had spoken of the persons he maketh mencion also of doctrine For there is nothing that troubleth the Godly more than when they see the doctrine of God to bée prowdlye contempned of men M. Hée must néedes be a verye prowde Disciple whiche perswadeth him selfe that hée can so delyuer the doctrine of trueth vnto the worlde that those thinges which he teacheth shall bée receiued and kept when Christ him selfe missed of the same If any man demaund saying to what ende then preached hee and why did he commaunde his Disciples to preach this word so hated and despised of the world We answere Firste there were many of the electe which had receyued the same worde of truthe for whose sake it was méete that the Gospell should be publiquely taught Secondlye it was necessarye that the trueth shoulde bée set before the Reprobates to the ende they might haue no excuse of theyr vnbeléefe euen as it shal be shewed in the twoo and twentye and foure and twenty verses following When Christ sayeth your doctrine and mine it is to bée referred to the Ministerye There is but one onelye teacher of the Churche whiche is Christ but hée woulde haue his Doctrine of the which he was the first Minister to bée preached by his Apostles A. Wherevppon in the seuentéene Chapter following hée calleth his word theyrs when hée sayeth Neuerthelesse I pray not for them aloane i. Pet. 4. i5 but for them also whiche shall beleeue on me through their worde 21. But all these thinges will they doe vnto you for my names sake because they haue not knowne him that sent me M. Hée nowe sheweth the principall cause of the hatered and persecution of his Disciples by the worlde namelye the mousterous madnesse that is in the worlde being so outragious against the doctrine of saluation through ignoraunce For no man could wyttinglye presume to withstande GOD. Therefore it is ignoraunce and blindnesse whiche maketh the worlde so boulde as to resist Christ Wée must
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
that comforter will not come vnto you But if I departe I will sende him vnto you B. He bringeth them from the consideration of his departure to thinke of his instante kingdome M. to the ende they considering the profite which they shall haue by his departure might put awaye all sorrowe and heauinesse of hearte C. Therefore hée testifieth that his absence shall be profitable that they myght cease to desire to haue him present before their eyes and he vseth the forme of an oath For because wée are carnall thereis nothing more hard than to plucke this preposterous affection out of our mindes by which we pull Christ out of heauen vnto vs. And hée sayde that this was profitable for them because they coulde not be endued with the holye Ghost except hée forsake the worlde For this presence of Christ is more profitable and to be desyered of vs by whiche hée offereth himselfe vnto vs by the grace and power of hys spirite than if hee were present before our eyes M. Also let vs noate that hée sayth not It is good for mée that I goe awaye but It is good for you Let vs well remember this sayinge of Christ For it is proper vnto him to doe all thinges for vs and for our profite and nothing for himselfe The voyce of Caiphas that false high Prieste was far otherwise Ioh xi xâ— For he sayde according to his owne faction It is good for vs that one man dye for the people On the contrarye parte the voyce of Christ is It is good for you So the Apostle sayde Phil i 27 I am in a straight betwixt two hauing a desire to be loosed and to be with Christ which is much farre better Neuerthelesse to abidein the flesh is more needefull for you Séeing therefore Christ the Sonne of God was so carefull for oure profite let no man hereafter séeke that which is hys owne i Cor i0 24 but euerye man anothers welth M Therefore Christ ascended to his Father for our profite euen as for our profite hée descended from heauen For hée is entered into the verye heauens to appeare now in the sight of god for vs. Heb 9 24 But hée being in earth Math 3. i6 coulde hée not sende hys spirite the which as wée know came and rested vpon hym when he was baptised and which was neuer seperate from him Wée answere C. Christ taketh this as graunted vnto him that what soeuer the father hath decréed shall stand And verely when the Lorde hath once shewed what he will haue done it is but foolishnesse to dispute about the possibilitye Therefore let it content vs to knowe that Christ departing corporallye not onely the holy Ghost but also the Father and the sonne are spirituallye present with the faythfull R. For Christ hadde preached much of his kingdome of lyfe and of righteousnes but so long as he was present in bodye the Apostles looked for nothing that was in him but that which was carnall as for a carnall kingdome corporall lyfe and for externall righteousnesse But after he was risen againe and ascended into the heauens it was manifested by the reuelation of the spirite that the kingdome of Christ is not corporall nor his life carnall i. Pet 2.25 but that his kingdome and life are spirituall that is deuine and euerlasting A. For hée is the true Shepherde and Bishoppe of our soules 8 And when he is come he will rebuke the worlde of sinne and of righteousnes and of iudgment C. Omitting the varietie of expositions which the obscurenes of this place hath occasioned wée will dilygently and brefely declare the meaninge of Christe in these wordes Hée had promised his spirite vnto his Disciples and now hée commendeth the excelencie of the gyfte by the effecte because this spirite shall not onely gouerne sustayne and defend them alone but shall also more largely shed foorth his power and efficacye He will rebuke the worlde of sinne That is to saye he will not remaine shut vp in you but his power shall shew foorth it selfe in you to the whole worlde Therefore he promiseth vnto them his spirite which shall be the Iudge of the worlde and by which theire preachinge shal be so liuely and effectuall that it shall rule and subdue those which before by vnbrideled libertie wente at randam without feare or awe But wée must noate that Christ speaketh not here of secrete reuelations but of the power of the spirite which appeareth in the externall doctrine of the Gospell and in the outwarde voyce of man For wherof commeth it that the voice of a man shoulde pearce and enter into mens mindes take roote there and fructefie making of stoanye heartes fleshie hartes and renewing men 2 Cor 3 6 but onelye because the spirite of Christ quickeneth the same Otherwise it should be a â—ead letter and a vaine sounde euen as Paull plainly teacheth when he calleth himself the Minister of the Spirite because God wrought mightely in his doctrine The sence meaning therefore is that when the Apostles shoulde bée indewed with the spirite they should also be armed with heauenly and deuine power wherby they should haue iurisdiction and Rule ouer the whole worlde But this is rather attributed to the spirit than to them because they shall haue nothing of theire owne power being only ministers and instrumentes but the spirit oenely shall rule in them Vnder this name world he cemprehendeth as well those which should be truly conuerted vnto Christe as hipocrites and reprobates For the spirite rebuketh men by to wayes in the preaching of the Gospell For some are seriously touched insomuch that they humble them selues of their owne accorde and do willingly yelde them selues vnto the Iudgemente by which they are condemned Other some althouge they cannot cléere them selues yet notwithstandinge they do not yéelde with their whole harte nether submit them selues to the power and rule of the holy Ghoste but being rather constrained do fret and fâ—me inwardely and being conuinced and confounded do not cease notwithstanding to be obstinate To rebuke in this place signifieth to conuince As if hée should say he shall make manyfest that the wrath of God is reueled from heauen against all fleshe againste all mortall men who although for the moste parte they fayned and counterfeyted godlines haue helde notwithstanding the truth of GOD reuealed vnto them in all impietye and vnrighteousnes as sayth the Apostle C. And the saying of Saint Paule in his fourtéene Chapter of his Epistell to the Corinthians serueth greatly to the vnderstanding of this place where hée speaketh of a lyuely kind of rebukeing as when God bringeth his electe by the preaching of the Gospell to repentance In fine we haue here described vnto vs in Christ the singuler excelency of the holy Ghost because God by his meanes wyll erecte his tribunall seat to iudge the whole world 9. Of sinne because they beleeue not on mee C. He sayeth that the
that hée doeth not reiect the dull and slowe to vnderstande nor sharpelye handeâ— them but instructeth them with muche méekenesse Of care in that hée preuenteth them with his owne aunswere before they them selues demaund so greate a care hath the Lorde for those that are his Therefore although the Lorde séeme sometyme to speake vnto deaffe men yet notwithstanding he doth so helpe the rudenesse and dull vnderstanding of those that are his that his doctrine is not vnprofitable And it is our part to take héede that as we are dull so also we bée not prowde and slouthfull but rather to shewe our selues humble and wylling to learne 20. Verilye verilye I say vnto you ye shall weepe and lament the worlde shall reioyce Ye shall sorowe but your sorrowe shal be tourned to ioye R. Nowe hee interpreteth that whiche hée had sayde After a whyle and ye shall not see me C. and sheweth for what cause hée tolde them afore hand that the tyme of his departure was at hande and withall why be added the promise of his spéedye retourne againe namelye to the ende they might the better knowe howe necessarye the helpe of the spirite was A sure and sharpe temptacion sayeth hée is at hande for you For when I am taken awaye by death the worlde wyll triumphe but ye shal be in greeuous sorow the world shal iudge it selfe blessed but ye shall thinke your selues miserable Therefore I thought good to arme you with necessarye weapons against this battaile He speaketh here of the myddell time whiche was betwéene his death and the sending of the holye Ghost because then theyr Fayth laye after a sorte oppressed A. And as the aduersaryes hauing ouercome and Christ being dead all thinges séemed vnto the Apostles desperate and past hope euenso to euery Godlye man in afflictions Christ séemeth to be gone away to bée dead yf he be afflicted by his aduersaries and sée his enemyes to triumphe they hauing no manner of consolation in the meane tyme so that hée cryeth with the Prophete Thou art of pure eyes and canst not see euell Abâ— i. i3 thou canst not behold wickednes wherfore doest thou look vpon the traÌ„sgressors and houlnest thy tongue when the wicked deuoureth the man Psal 73 3 that is more righteouse than he But it was not withoute the counsayle of the diuine Spirite that Christ suffreth him selfe to be slayne and his aduersaries to ouercome neither js it withoute cause that he séemeth somtyme to leaue and forsake the godly man for he is slain not to perish but to rise agayne but hée suffereth his aduersaries to be lifted vp aloft that they may haue the greater fal and hideth him selfe from the godly not to forsake them but that by the crosse he may reuele himselfe by a more mightie deliueraunce as he testifieth by the Prophet For a litle while haue I forsaken thee but with great compassion will I gather thee Esay 54 7 Wherevpon in this place also he sayth But your sorrow shall be tourned to ioy C. He meaneth that ioy which they had after they receiued the holy Ghoste not that they were afterward voyde of sorrow but because what sorrowe so euer came the same was swallowed vp of spirituall ioy We know that the whole lyfe of the Apostles was nothing els but a continuall warfare sustayning many reproches slaunders and perills A. We knowe that when the Bridegroome was taken from them they fasted and mourned C But being reneued by the spirite they did put of the former feeling of infirmitie that with heroycall fortitude they might easelye contemne all euels Sorowe turned into ioye B. And looke what is spoken here of the Apostles thou mayest applye the same generally to all godly men For Christ hiding him selfe and helping the aduersaries syde they lament and miserablely wayle but their wéepinge and wayling is the beginning of sempiternall ioy M Wherefore let vs vse this consolation in time of sorrow and trouble not onely to comforte our selues but al others also which are afflicted The Apostell also hath put vs in minde of this saying Our exceeding tribulation which is momentary and light 2. Cor 4 i6 prepareth and exceeding ioy and waight of glory vnto vs while we looke not oâ—t the things which are sene but on the things which are not seene ce Thus ye see how the Apostell doth not onely extenuate the waight of afliction but doth also promise the ioye shal follow Further more by this place cosider of the ioy of the wicked Yf so be the sorrow of the godly be tourned into ioye the ioy of the wicked cannot choose but be tourned into sorrow A. Euen as Saint Iohn in his reuelation speakinge of that strumpet of Babilon saith In so muche as shee glorified her selfe and lyued in pleasure Ioye tourned into sorow so much geue ye to her torment and sorrow for she saith in her hart I sitte being a Queene and am no widdow and shall see no morning Therefore shall her plagues come at one daye death sorrow and famine Apoca i8 7 and she shal be burnt with fire Therefore Math 5.4 as it is sayde of the Godly Blessed are they that morne for they shal receiue comfort so also the Lorde speaketh of the wicked Luk. 6 25 VVo vnto you which laugh now for ye shal mourne 21. A woman when she trauaileth hath sorrowe beecause her howre is come but so soone as she is deliuered of the childe she remembreth no more the anguishe for ioye that a man is borne in to the worlde 22 And yee nowe therfore haue sorrow c. R. He sheweth by a similitude that the Crosse is the beginning of true ioy For as women traueiling with Childe are sodenly taken with payne of Childbirth in such wise that they are nere vnto death but when they haue brought foorth their childe the more that their sorrowes and paines were the more they reioyce ouer the child borne euen so the Godlye traueilyng that is to saye whiche are to be reneued with the newe regeneration of the spirit are at the first very sorrowfull heauy vnder the Crosse the Lorde retracting his hand and standing on the aduersaries side insomuch that al things séeme vnto them desperate and past hop but when the day of redemption cometh they are refreshed and reuiued with subdayne ioy and by so much the more they haue suffered greuous afflictions Herevppon the Prophet sayth Sorrow and mourne O daughter Syon lyke a woman in trauele Mich 4 10 for now shalt thou go forth of the Cittie and dwel in the felde and shalt go into Babell but there shalt thou be dellyuered there the Lorde shall redeeme thee oute of the hande of thine enemies Also it is sayd Come and let vs retourne vnto the Lorde for he hath spoyled and he will heale vs he hath wounded vs and he wyll bynd vs vp Osee 6.1 After two dayes he wyll reuiue vs and in the
Mediatour accordinge to the prescript of the lawe and yet notwithstanding that they did not plainely vnderstand what this thing ment M. Therefore he saith not simpley Hitherto ye haue asked nothinge as though they had asked nothing of GOD vntyll that time but he addeth In my name signifiing that as yet they were not indued with true vnderstandyng C. As yet the externall vaile of the Temple remayned the maiesty of God was hid vnder the Cherubin the true high Priest was not yet entred into the true Sanctuary of Heauen to make intercession for his brethern as yet he had not made the way by his bloud It is no maruell then yf so be the mediator was not so well knowne then as he is now being entered into heauen to appeare before the Father for vs reconcilinge vs vnto him by his sacrifice that we miserable wretches might approche thither vnto him with bouldnes For Christe when he had ended the reconcilliation was receiued vp into Heauen and shewed him selfe openly to be the Mediatour Moreouer we must note here the often repetition of this that we must pray and call vpon God in the name of Christe to the end we may knowe that it is a wicked prophanation of the name of God when a man dare presume to come before the Tribunall seat of God without Christ Christe is greatly pleased with this truste of the faithfull to him wards that they may aske in his name and asking may receiue and receyuing may haue perfect ioye How far then are they from the minde of Christe whiche pray not vnto the Father but vnto creatures neither in his name but in the name of this or that Sainct C. For we are sayd to pray in the name of Christ when we make him our aduocate to purchase grace for vs frō his Father although we expresse not his name with our lips Aske and ye shal receiue R. A saying most worthy to be noated For it teacheth that it is all one to aske and receiue For so soone as a man asketh in the name of Christ he receiueth although the receiuing be not presently reuealed that the faith of him that prayeth may be proued in the meane time And christ by these words doth cōsecrate the faithfull to be Priestes but not popysh Priestes but christians Priestes For the Priestes office is to pray as you may read oftentimes in Leuiticus where it is sayd And the Prieste shall pray for him and he shall be forgeuen Therfore when Christ sayth to al men Aske pray he would haue al men prists and that by his name For he is the high Priest sitting at the right hand of GOD alwayes making intercession for vs to the Father And that whiche he speaketh here is referred to the time of manifestation which should come afterward That your ioye may be full By which he geueth to vnderstande that we shall haue all plenty of good thinges our harts desire and great quietnesse yf so be we aske of God in his name what soeuer we haue néede of R. Ioye beginneth when grace is promised but it is perfect and full when the promise is fulfilled Therfore we must pray that our ioy may be full that is to saye that we may obtayne and that our desire may be satisfied M. Of this ioy the Apostles had experince when they praied vnto the father in the name of Christ 25. These thinges haue I spoken vnto you by prouerbes the tyme wyll come when I shal no more speake vnto you by prouerbs but I shall shew you plainly of my Father C. The purpose of Christs is to encourage his Disciples that they hoping of better profite mighte not thinke the doctrine whiche they heare to be vnprofitable though as yet they haue not profited much in the same For they might haue suspected that Christ would not be vnderstood and that of purpose he kepte their mindes in suspence Therefore he telleth them that the time wyll shortly come when they shall féele the fruite of his doctryne the whiche by the obscurenes of the same might bring a lothing and contempt therof into their mindes M But because to speake by prouerbs is to speake by obscure and darke sentences it maye here be demaunded wherefore he spake vnto his Disciples by prouerbs when the knew that they vnderstood not his words and mighte haue diferred them vntill that time in the whiche he minded to speake more playnly and manyfestly of these thinges Answer maye be made thus Christ though he speake somwhat darkly yet notwithstandinge in suche wyse that his Disciples might haue easely vnderstood him but so great was their rudenes that they stoode as it were amazed when they hard him speake Wherefore this obscurenesse was not so much in his doctrine as it was in their mindes And verely the lyke happeneth to vs at this daye For the word of God hath not his title in vaine that it is the light of our pathes but the darknesse which is in vs doth so obsure darcken the brightnes therof that we think we here nothing but allegories and parables For as he threatneth to the reprobate that he wyll speake vnto them in a straunge and barbarous tongue with stammering speache and the Apostle Paule saith that the Gospell is hidden to such because Sathan hath blinded their minds euen so to the weke and ignoraunt many things séeme obscure and hard to be vnderstood for although their myndes are not altogether darkenesse as the mindes of Infidels are yet notwithstandīg they are as it wer darkened with cloudes And the Lorde to humble vs with the féeling of our owne neede doth suffer vs for a time to be thus dull but he maketh those whome he illumineth with his spirite to profit so that the same worde is easy and famillier vnto them But there may yet this question be demaunded How doth our sauiour Christ saye in another place that it is geuen to his Disciples to knowe the misteries of Gods kingdome to whom he confesseth here that he speaketh in a darke speach For there he did put a differaunce betwéene them and the commen sorte of people because he spake to the people in parables I answer There was not such rudenes and ignoraunce in the Apstoles but that they had some vnderstandinge of that which their master spake So that he doth not withoute cause exempt them from the number of such as are blinde And now he saithe that his speach was allegoricall vnto them in respecte of that manyfest light of vnderstandyng which he ment shortly to geue vnto them by the grace of his spirit Boath therefore are true namely that they should farre excell them which had no sauor or tast of the Gospell and for all that should as yet be lyke vnto yonge Scollers in respecte of that newe wisedome which the Spirite brought vnto them which cryeth in the hartes of the faithfull Abba Father and bringeth with it moste ample knowledge of the Father 27 For the father
power of his resurrection whiche was moste principall Wherfore it is no maruell if suche grosse affections put a vayle before hir eyas 16. Iesus saythe vnto hir Mary She turneth hir self and said vnto him Rabbony whiche is to say Master C. In that Christe suffered Mary to erre for a shorte time it is profitable for vs to confirme our fayth but nowe wyth one worde he reuoketh hir from errour M. He sayth not I am he whom thou séekest for whose sake thou wepest so much but he calleth hir by hir proper name as one familiar friende speaketh to another and that with suche a voyce as was best knowen vnto the woman C. At the first he spake vnto hir as a stranger but now taking vpon him the person of a Master he speaketh vnto hir as to a Disciple euē as we heard before that a good shepheard calleth all the shepe of his flocke by name Iohn 10.3 The voice therfore of this shepeherd perceth into the mind of Mary openeth her eyes moueth al her sences affecteth her forthwith to geue her self vnto christ For She tourned hir selfe and said vnto him Rabboni M. The Euangelist in saying that Marie tourned hir selfe about againe meaneth that she tourned hir face again to the Sepulcher whither peraduenture hir heart was bent A. For she had a feruent vnspeakeable desyre to fynde the Lord but so soone as she heard and vnderstoode the voice of her Shepeheard she biandby cryed with great ioye and admiration Rabboni C. Thus in Mary we haue depainted to vs the Image of our calling For this is our only enteraunce into the true knowledge of Christ if so be he know vs fyrst and do familiarlye call vs vnto him not with that common voyce which generally soundeth in the eares of all men but by which he doth specially cal those shepe which are geuen vnto him of the father Hereuppon the Apostle Paule sayth Gal. 4.9 After that ye knew God yea rather wer known of God And the efficacie of the word appeareth hereby that Mary gaue biandby vnto Christ that honour which was due vnto him For the name of Rabboni is not only honorable but contayneth also the profession of obedience Therefore Marye declareth her self to be a disciple of christ and submitteth her selfe vnto him as to a maister This is a wonderfull and secret conuersion of mans mynde when God illuminating the same by his holye spirite maketh the same of blynde sodenly to sée perfectly The like example we haue almost in the two disciples which were going to Emaus A. For when as at the fyrst their eyes were held that they knew not Christ Luk. 24.30 at the length when he toke bread and blessed and brake the same their eies were opened and they knew him whom before they iudged to be a straunger C. Furthermore the example of Marye ought to be an exhortation vnto vs that so many as Christ calleth vnto him do answer him presently again without delay 17. Iesus sayth vnto her touch me not for I am not yet ascended to my father but goe to my brethren and saye vnto them I ascend vnto my father your father and to my god your God B. Mary wold haue imbrased Christ for the exceding loue ioy which she had because she saw Christ present again in the flesh But when the Lord sawe that she wondered at his carnall presence more than was mete seking to lift vp her mynde to heauenly thinges and to the imbracinges of faith forbad her to touch him saying Touch me not C. Notwithstanding this séemeth not to agree with the narration of Mathew Mat. 28.9 For he plainlye writeth that the women imbrased the féete of Christ And seeing afterward he would haue his disciples to handle and to feele him what cause was ther why he should forbid Mary to touch him Obiection M. For he said vnto Thomas brīg hither thy finger and see my hands and put thy finger into my syde and be not faithles but beleuing C. The solution hereof is very easy if so be we consider that the women were not prohibited the touching of Christ before such tyme as they were too busy and desirous to touche him Answere For no doubt he did not forbid thē to touch him so far forth as it was nedefull to take away all doubt but when he saw that they were to busye in impracing his féete hée moderated and corrected that rashe zeale For they depēded vppon his corporal presence neyther did they know anye other way to enioy him than if he dwelt among them vppon the earth M. Moreouer bicause his disciples doubted whether he were truly risen again or no and bicause the same which appeared vnto them was iudged of them to be but a vision Luk. 24.37 to the end they might beleeue the resurrection he sayd Feele and see for a spirite hath not flesh and bones as ye see me haue Also Thomas had sayde Except I see the print of his nailes in his handes and put my finger into the print of the nayles and my hande into his side I will not beleue Therfore Christ did very well in offering him selfe to be felte of him A. But in Marye there was no suche doubting that there should neede any further feeling but it was requisite that she shuld come to a further faith and to more plain vnderstanding of the kingdome of Christ least she should abase him in cogitation more than there was cause C. We must also note the reason which Christ addeth For I am not yet ascended to my Father For by these wordes he commaundeth the woman to suspend their affection vntill suche time as hee was ascended into the glory of his kingdome Furthermore he sheweth the fayth of his resurrection not such a faith as they imagined to them selues as that when he was risen againe he should raigne triumphe in the world but rather that by his ascension into heauen he shold take possession of that kingdome which was promised vnto him and sitting at the right hande of his Father might gouerne the Church by the power of his spirit Therfore the sence and meaning of his wordes is that the state of his resurrection is not full and perfecte vntill such time as he sit at the right hand of his Father in the kingdome of heauen As if he should say B. Think not bicause ye sée me presente in the flesh that ye haue obtayned the fruition of all good thinges I sayd before vnto my disciples that it was good for them that I should go vnto my Father to whom when I had ascended I would send my spirite the comforter and bring all things to passe for them These thinges ye ought to looke for and not to make such account of my corporall presence Abstaine therfore from this earnest touching lest ye be to much addicted to my carnal presence ye ought hereafter to imbrace me by faith raigning in heauē C. But this
for deuine lawes it hath Priestes and Philosophers which are learned elloquēt and of greate authoritie agaynst whom thou settest vs which are naked vnprepared vnlearned and barbarous men C. Therefore bicause almost no mortall man was fitte for so heard an office therfore Christ endueth his Apostles with the spirit of grace And in déed it is a thing far surpassing the strength and power of man to gouerne the Church of God to prefer the Ambassage of eternall saluation to erect the kingdome of God in earth and to lift vp men vnto heauen Wherfore it is no maruayle if so be none be found fitte but hee which is endued with the holye ghost 1. Cor. 12. For no man can speak one word of Christ except the holy Ghost gouerne his tong so far is euery one from the faythfull discharging of so notable an office But this glory belōgeth only vnto christ to frame appoynt those teachers which he setteth ouer his Church For therefore he receyued the fulnes of the spirite that he might geue vnto euery one of the measure of the same And séeing he is the only Shepeheard of the Church it is necessarie that those Ministers whose labour he vseth in the Church haue the power of the spirite from him the which he declared by an externall signe when he breathed vppon his Apostles What horrible sacriledge thē is that of the papists which take that honour vnto them selues which belongeth vnto the sonne of God C. For their consecrating Bishops depraue these woordes when in making their Masse Priestes they boast that they breath out the holy Ghost by belching But the matter it self doth plainly declare how much their filthy breathing doth differ from the deuine breathing of Christ bicause of brutish horses they do nothing els but make ignorant asses Wherefore they vsurpe vnto themselues the glorye of the diuinitie which professe that they geue the holy ghost by breathing We must also note that Christ indueth them with necessary giftes whom he calleth to the pastorall offices that thei may be able to execute their office or at least not vnprepared for the same Therefore let vs beleue that they are lawfull pastors of the Church who as it may appere are endued with the grace of the spirite But some will say Obiection if so be Christ at this tyme gaue the holye Ghost by breathing the sending of the holy Ghost afterward may séeme superfluous Answer Answere The holy Ghost was so geuen to the Apostls in this place that they were only sprinckeled with his grace and not endued with his full power For whē the spirite appered in fyery tonges lighting vppon them they were wholy renued But at this tyme he did not so ordaine them preachers of his Gospell that they might biandby go forth to the same but rather as it is sayd in another place hée commaundeth them to be quiet Luk. 24.42 and to abyde in the Citie vntil such tyme as they wer endued with power from aboue And when Christ might haue geuen grace to his Apostles by secret inspiration he added therunto visible breathing to the end he might not onlye instructe them with wordes but confyrme them also with a certayne signe Ier. 19.10 to the ende the myndes of the disciples might doubt the lesse of the truth of the promise The like signe Ieremy vsed in threatning destruction of Ierusalem But we must also note that the word is ioyned to the externall and visible signe For hereof sacramentes take their force Not that the efficacie of the spirite is included in the voyce which soundeth in the eares but bicause the effecte of all those things whiche the faythfull vnderstande and féele by sacraments dependeth vpon the testimonie of the worde Christ breatheth vpon his Apostles but they receiue not only brething but also the holy ghost And wherefore but onely bicause Christe promiseth vnto them Thus it commeth to passe in Sacraments Whervpon we may gather that whatsoeuer sacraments men haue deuised are nothing els but méere toyes bicause there cā be no truth in signes but where the worde of God is present 23. Whosoeuers sins yee remit they are remitted vnto thē and whosoeuers sins ye retaine they are retained C. After that Christ had ordeined and appoynted Ambassadours to be sent foorth into the world now more expresly be describeth the office or ministerie of his Apostles and comprehendeth in fewe wordes the summe of the Gospel For this power of remitting of sinnes must not be separated from the office of teaching Sinnes remitted by Christ to that which héere it is annexed M. The sonne of God him selfe came into this world and suffered the death of the crosse to bring remission of sinnes vnto mankinde So said the Angell Mat. 1.21 Lu. 24.47 Rom. 4.6 He shall deliuer his people from their sinnes For in this consisteth our saluation that our sinnes are fréely forgiuen vs euen as damnation standeth in the retayning of them Remission of sinnes pronounced by the Apostles C. Therfore the speciall ende of preaching the Gospell is that men may he reconciled vnto God bicause remission of sinnes is frée euen as the Apostle Paule teacheth in the fyfth Chapter of his seconde Epistle to the Corinthians where vpon this consideration he calleth the Gospel the ministery of recōciliation Many other things the Gospell conteyneth but this is the speciall thing which God intreateth of in the same that he might receyue men into his fauour not imputing vnto them their sinnes They therefore whiche will shewe them selues faythfull ministers of the Gospell muste be very paynefull in this poynt For the Gospell dothe differ speciallye from prophane Philosophie in this Saluation consisteth in free remission of sinnes that it placeth the saluation of mankinde in the free remission of sinnes For héereof come other benefytes of God as that God illuminateth and regenerateth vs by his holy spirite that he maketh vs lyke vnto hymselfe and armeth vs with inuincible fortitude agaynst the worlde and the diuell So that the whole doctrine of pietie and the spirituall buylding of God standeth vpon this foundation that God deliuering vs from all our sinnes adopteth vs to be his sonnes M. But it maye be demaunded Obiection howe Christe giueth vnto his Apostles power to remitte sinnes seeing it belongeth only vnto God to remitte sinnes Answere Answere Christe so commaundeth his Apostles to remit sinnes that he doth not geue vnto them that whiche belongeth vnto him selfe It is proper to him selfe to remit sinnes this honor as it is proper to him selfe he doth not geue vnto hys Apostles but commaundeth them in his name to pronounce remission of sinnes that by them he might reconcile men vnto God And to speake properly he hym selfe alone forgiueth sinnes by hys Apostles Notwithstanding this was giuen to establishe our fayth when he so greatly extolleth their power that he maketh them witnesses onely and proclaymers of this grace and not the authors of the
from our mothers wombe but our carnall nature Therefore it followeth that wée are naturallye banished out of the kingdome of God and being depriued of the celestiall life doe abide vnder the bondage of death This word fleshe doth signifye the whole man For fleshe in this place doth not onelye signify the bodye but also the Soule and euery part of man For the Papistes do very fondlye restraine it to that parte which they call sensuall because by this meanes the argument of Christ shoulde bée verye vaine as to saye that the second byrth is néedefull because some parte of vs is corrupted and defiled But if any man obiect and saye that there remaineth yet some parte of Gods giftes in this our degenerate and corrupt nature and therevppon conclude that we are not in euery part paruerted and polluted Wée maye easilye aunswere to this obiection and saye That those giftes whiche GOD lefte in vs after the fall of Adam in respect of them selues are highlye to bée estéemed and praysed but séeing the contagion and corruption of sinne hath difunded and spread it selfe throughout euery part we shall finde nothing in vs pure and frée from all pollusion Wherfore as we haue naturally some knowledge of God whereas there is ingraffed in vs a certaine discretion to iudge betwéene good and euill Whereas wée haue wit and reason to defende this present life and whereas wée excell the brute Beasts in so many notable giftes Mans nature defiled these thinges of them selues and as they proceede from God are verye notable but all thinges are defiled in vs no lesse than the Wine that is vnsauery through stinking Vesselles being made thereby verye hurtful Therefore because man is by nature from his Mothers Byrth onelye carnall hée must bée transformed againe by the Spirite that he maye beginne to be spirituall And this worde spirite is here taken twoo manner of wayes namelye for grace and for the effect of grace For in the first place Christ teacheth that the holye ghost is the onelye aucthour of a pure and reformed nature In the second place hée teacheth that we are spiritual so sone as wée are renued by the vertue of the same R. Of this manner of renuing the Apostle also speaketh saying The Lawe of the spirite of life setteth me free from the power of sinne and death through Iesus Christ For what the Lawe coulde not doe by that part by which it was weake through the flesh that did God by sending his owne sonne in the similltude of sinfull fleshe Euen by sinne condemned sinne in the fleshe Rom. 8. that the righteousnesse of the Lawe might bee fulfilled in vs whiche walke not after the fleshe but after the spirite For they that are carnall are carnally minded But they that are spirituall are spirituall ye minded To be carnallye minded is death but to bee spirituallye minded is life and peace Because that the fleshlye minde is enmity against God for it is not obedient to the lawe of God neyther can bee So then they that are in the fleshe can not please God But ye are not in the fleshe but in the spirite If so be that the spirite of God dwell in you M. In this place the Apostle attributeth first to the fleshe and then to the spirite certaine thinges which make very wel for the declaration of the woords of Christ He geueth to the fleshe twoo impossible thinges The first is that it cannot obeye the Law of God The seconde that it can not please God Herevppon it followeth that the same is vnder the power of sinne and death as an enemie vnto God and that the Doctrine of the Letter whiche hée here calleth the Lawe cannot reforme the same in so muche that it standeth altogeather in neede of the Heauenlye power by whiche wee are regenerate Then he geueth that to the spirite which fulfilleth the iustification of the Lawe that is to saye which maketh man spirituall For the Law requireth a spirite conformable The spirite of God is the aucthor of our regeneration and agréeing with the will of God Such a will doth the holy ghost begette The spirite therfore deliuereth from the power of Sinne and death and quickeneth and therefore it is called the spirite of life C. But it is verye absurde which some haue gathered vppon this place of Christ namelye that wée take our beginning of our first Parentes not onelye in body but also in soule For Christ sayth nothing here but that wée are all carnall according to our Byrth and that our nature doth sauour and taste of nothing but fleshe in this respect that we bee borne mortall men into the worlde For he doth here simplye distinguishe betwéene the naturall and supernaturall gifte 7. Meruaile not that I sayde vnto thee Yee must be borne againe M. This sentence maye be referred as well to those thinges which goe before as to that which followeth B. as if the Lorde shoulde saye Thou hast heard good cause and reason Nicodemus why I sayde that no man can enter into the kingdome of GOD except hée bée borne againe meruaile not therefore M. But if wée referre it to that which followeth then wée must vnderstande that the Lorde went about to take from Nicodemus by the similitude following the maze which Nicodemus had conceyued by the straungenesse of the thing which hée hearde C. The which wée must not so take as though the Lorde woulde haue so notable a worke of God in mans regeneration to bee little esteemed of Nicodemus but hee woulde not haue him to woonder leaste his fayth shoulde bee hindered For manye reiect that which is difficile and hearde to bée vnderstoode as friuolous and vaine To be shorte wee must not doubt but that we are framed againe by Gods spirite and are made newe men although the maner how the same is brought to passe be not reuealed vnto vs. Ye must be borne againe M. First of all our Sauiour Christ excludeth himselfe from this necessitie of being borne againe not because hee had not the substaunce of fleshe of the which he was borne but because hée was not so borne of the same that he had néede of regeneration as other mortall men had and haue which are conceyued and borne vnder sinne Then he ioyneth Nicodemê° a learned man in the Lawe and the Prophetes and a Pharisey to the rest and includeth him to this necessitie of reregeneration with all other men Psal 53.4 Rom. 1.12 Heb. 7.16 R. For all haue gone out of the waye all are become vnprofitable there is none that doth good no not one Luke 1.35 But Christe by right is exempted from this corruption seeing that hée is exempted from sinners Wherevppon the Angell sayde vnto Mary That holye thing which shall bee borne of thee shall be called the Sonne of GOD. 8. The winde bloweth whyther it listeth and thou hearest the sound thereof but canst not tell vvhence it commeth and vvhyther it goeth So is euery