mutuall hatred For it was a signe of moste bitter hatred to defraude the hungrie of their meate and to deny harbour to the weary But the Iewishe religion was so euill thought of and esteemed amongest the Samaritanes that they thought them not woorthy of any kindnesse whiche followed it It may bee that the griefe of the reproache vexed them that they knewe that the Iewes accounted their temple as prophane and detested it and esteemed them as degenerate and corrupt worshippers of God But when as superstition was once receiued they frowardly stacke to the same and wyth a wicked emulation they contended to defend the same As the lengthe the contention grewe so hotte that in one fire it destroyed bothe theyr Countreys for Iosephus declareth that it was the firebrande of the warres of the Iewes And thoughe Christe coulde readily haue auoyded that enuie yet hee hadde rather hymselfe to bee a Iewe then to gette hym lodginge by an ouerthwarte deniall of the same 54. And when his Disciples sawe it It may be the region where they were putte them in minde that they should desire that lightning should fal down vpoÌ„ the wicked for in times past Elias had in that place ouerthrowne wyth fire from heauen the kings souldiours whiche were sent to take him 2. Reg. 1. 10. Therefore it came into their minde to thinke that the Samaritanes which so vnwoorthily reiected the sonne of God were ordained to the like destruction And heere we doe see whether a folish imitation of the holy fathers doth cary vs. Iames and Iohn do pretende the example of Elias but they consider not howe much they differre from Elias they doe not examine the extremitie of their zeale they looke not to the callinge of God The Samaritanes had the like goodlye pretence for their idolatrie as it is sette downe in Iohn 4. 20. but they were both amisse for that wythout any regarde they were rather Apes then followers of the holy fathers And thoughe it is doubted whether they thought the power to be in their owne handes or that they desired Christ to giue it them yet I doe thinke this the more probable that they were lift vppe with a foolish hope thinking themselues sufficiently armed to execute that reuenge so that Christ would allow of it 55. Yee knowe not of what spirite yee are By this aunsweare Christ not only restrained the vnbrideled heat in the two disciples but he also prescribeth a rule to vs all that we nourish not any such heat in vs. For it behoueth him who soeuer he be that attempteth any thing that he be wel assured with himselfe that he haue the spirite of God for his authour and his guide and that he be led with a right and pure instincte of him Feruencie of zeale doeth cary many men but if the wisdome of the spirit be wanting they become as blubbers and frothe Also it often falleth out that the troublesome affections of the flesh are mixed with the zeale and they which seeme to be moste zealous of the glorye of God are blinded with a priuate affection of the flesh VVherfore except the Spirit of God doe guide our zeale it will not serue for an excuse that wee attempted nothing but of a good zeale But the Spirite it selfe shall gouerne vs by counsell and wisedome that we doe nothing beside our duetye nor beyonde our callinge also that we attempt not anything but wisely and conueniently Further he will indue our mindes euery dreg of the flesh being wiped away with a right affection that we desire not any thinge but that which God commaundeth Christ also blameth his disciples for that they were farre from the spirite of Elias and that they doe wickedly in taking that to theÌ„selues which he did For Elias executed the iudgement of God which was coÌ„maunded him by the spirite of God but these men not by the commaundement of God but by the prouocation of the flesh are caried to seeke reuenge VVherefore the examples of the Saincts are no defence to vs except the same spirite doe dwell in vs which directed them Mathew 19. Marke 10. Luke 3. Then came vnto him the Pharisies tempting him and sayinge to him Is it lawfull for a man to put away his wife for euery fault 4. And he answeared and sayde vnto them Haue ye not red that he which made them at the beginning made them male and female 5. And sayd for this cause shall a man leaue father and mother cleaue vnto his wife they twaiâ—e shal be one flesh 6. VVherefore they are no more twaine but on flesh Let no manne therefore putteas under that which God hath coupled togither 7. They sayde vnto him VVhy then did Moses commaunde to giue a bill of diuercement and to putte her away 8. He sayd vnto them Moses for the hardnesse of your heart suffered to put away your wiues but froÌ„ the beginning it was not so 9. I say therefore vnto you that who soeuer shall putte awaye hys wife â—xcepte it be for whoredome and marrie another committeth adulterie and who soeuer marrieth her which is diuorced doeth commit adulterte 2. Then the Pharisies came and asked him if it were lawfull for a manne to put away his wife and tempted him 3. And he answeared said vnto them VVhat did Moâ—ses commaunde you 4. And they sayde Moses suffred to wryte a bil of diuorcement and to put her away 5. Then Iesus answeared and sayde vnto them for the hardnesse of your heart he wrote this precept vnto you 6. But at the beginninge of the creation GOD made them male and female 7. For this cause shall a man leaue his father and mother cleaue to his wife 8. And they twaine shall be one fleshe so that they are no more twaine but one fleshe 9. Therefore what God hath coupled togither let no man separate 10. And in the house his disciples asked him againe of that matter 11. And he said vnto the who soeuer shal put away his wife marry another committeth adulterie against her 12. And if a woman put awaye her husband and he married to an other shee committeth adulterie  Though the Pharisies do lay snareâ— for Christ and do craftily set vpon him that they might intrappe him yet their malice wrought for our profite as the Lord doeth wonderfully know howe to turne to the good of his what soeuer things the wicked doe deuise for the subuersion of true doctrine For by this occasion was the question answeared which the liberty of diuorcement did bring foorth and there was a certaine law deliuered of the holy and inseparable knotte of Matrimonie But thereof is taken an occasion of quarelling because that the answeare could not be but odious on both sides in respecte of them They demaunde whether it is lawfull for a man to put away his wife for euery cause If Christ deny it they will cry out that he doeth wickedly abrogate the law If he affirme it they wil
know that none of those praises wherewith that excellent and diuine office was adorned doeth so properlye belonge to him as to Christe for the fathers tasted that grace of redemption which throughe Christe is geuen vs to comprehend at the full That Mathewe placeth this woorde Prophets in the plurall number the answeare is easie because that booke of the Iudges was composed by diuers Prophetes Yet I thinke that that whiche is heere sette downe of the Prophets doeth reache farther For Ioseph who was a temporall preseruer of the Church many wayes bare a figure of Christe or was rather a liuely image of him was called the Nazarite of his brethren Gen. 49. 26. and Deuter. 33. 16. Therefore God woulde that the excellent dignitie whereof hee had made a shewe in Ioseph shoulde shine in Sampson and he gaue him the name of a Nazarite that the faithfull beinge instructed with these small beginninges mighte more diligently looke for their redeemer whiche was to come who was to be separate from al that he might be the first born amongst many brethren Matthew Marke Luke 2. 40. And the childe grewe waâ—ed stronge in spirite and was filled with wisedome and the grace of God was with him 41. Nowe his parents went to Ierusalem euery yeare at the feast of the Passeouer 42. And when hee was twelue yeare olde they were come vppe to Ierusalem after the custome of the feast 43 And had finished the daies therof as they retourned the childe Iesus remained in Ierusalem and Ioseph knew not nor his mother 44. But they supposing that he had ben in the companie went a daies iourney and soughte him among their kinsfolke and acquaintance 45. And when they found him not they turned backe to Ierusalem and sought him 46. And it came to passe three dayes after that they founde him in the Temple sittinge in the middest of the Doctours bothe hearinge them and asking them questions 47. And all that heard him were astonied at his vnderstanding and answeres 40. And the childe grewe Mathew goeth presently from the infancie of Christ to his manifestation Luke heere reporteth one thing at the least worthy to be remembred that is that Christ in the midst of his youthe gaue a shew of his office to come or at the least by this one exercise in his childehoode he would shewe what he should be hereafter And first hee sayeth that he grew and waxed strong in spirite by which woordes he declareth that the giftes of his minde did encrease also together with his age VVherby we gather that these profitings or encreasings are referred to his humane nature for nothing can be added more to his Godhead Yet it is demaunded whether he did not excell in all fulnesse of spiritual gifts presently after that he was conceiued in the wombe of his mother for it seemeth to be absurd that any thing should be wanting to perfection in the sonne of God Yet the answere is easie if it derogateth nothing from his glory that he was altogether humbled laid lowe then there can be no incoÌ„uenieÌ„ce to him in this that as his wil was to grow in body so also to profite in mind for our sake And certainly when the apostle teacheth the He. 4. 15. that he was like vnto vs in all things excepting sin without doubt he also comprehendeth this that his soul was subiect to ignorance This is the only difference betwene vs him that those infirmities which of necessitie are tied to vs he toke vpon him frely and of his owne will Therfore Christ for the reason and estate of his age according to his humane nature encreased in the free giftes of the spirite that out of his fulnesse he might imparte to vs because we receiue grace out of his grace Some which are too fearful restrain that which is sayd heere to an outward shewe and expounde it that Christ seemed to profite as though in deede he encreased not in any new vnderstanding But the words souÌ„d otherwise and this error is yet more plainly confuted when as shortlye after Luke addeth The childe profited in age and wisedome with God and men For it is not lawfull to imagine that there lay hid in Christ any vnderstandinge whiche in successe of time appeared vnto God And it is not to be doubted but that the counsel of God was plainly to expresse howe truely and perfectly Christ embraced al partes of a brotherly vniting with men when he toke vpon him our flesh Neither doe wee by this meanes imagine him to be two for although there was one person of God and man yet it foloweth not that what soeuer was proper to the Deitie should be attributed to the humane nature But for asmuch as it was necessary for our saluation the sonne of God kept his diuine power hidde And that which Ireneus sayth his Deitie resting he suffered his passion I do not only interpreat it of his corporal death but also of that incredible sorow and vexation of the soule who vttered this complaint vnto him my God why hast thou forsaken me In summe except a man should deny Christ to be made very man let him not be ashamed also to confesse that he willingly tooke vppon him all those things which cannot be separate from our humane nature And it is foolishly obiected that ignorance coulde not light vpon Christ because it was the punishment of sinne for the fame may be saide also of death but rather the scripture affirmeth that hee fulfilled the office of a mediator because that what punishments soeuer we had deserued he toke from vs laid vpon himselfe Furthermore they do very grosely and ignorantly in that they make ignorance a punishment of sinne for it cannot be thoughte that Adam when he was yet sound knewal things Neither do the Angels beare the punishment of sinne wheÌ„ they are ignorant of any thing Some conclude more subtilly that there was no ignorance in Christ because that ignorance is a fault But these also doe take very euil a false a vaine principle for otherwise it were necessarye for the Angelles to be like to God that they might be without fault Blindnesse or ignorance of a mans minde is a fault and is worthely accompted as a parte of originall sinne but here is no other ignoraunce attributed to Christe then suche as may be in a manne pure from all spot of sinne But when Luke sayeth that he waxed strong in spirite and was filled with wisedom he meaneth whatsoeuer wisedome is in men and dailye groweth in them that it floweth out of this only fountaine that is from the spirit of God That speache which foloweth the grace of God was with him is more generall for it comprehendeth what excellencie soeuer was in him 41. Nowe his parentes went euery yeare Heere is the godlinesse of Marye and Ioseph praysed because that they diligently exercised themselues in the outwarde woorshippe of God And they tooke not this yerely iourney vppon
my iudgement this is the simple meaning of the Parable So long as the Churche wandereth in this worlde there shall hypocrites and wicked men be mixt with the good and syncere in the same that the children of God might arme themselues with patience and holde theyr faith strong and sure amongest the offences with which they might be troubled And it is a moste apte comparison when the Lorde calleth the Churche his fielde because the faithfull are the seede of the same And though that Christe doeth say afterwarde that the field is the worlde yet without doubt he properly applied this name to his Church whereof he began his speache But because he was to drawe his ploughe through all the coastes of the world and till fields for himselfe in the whole worlde and sowe the seede of life in the same he applied that by a figure to the world which rather agreed to a part of the same Nowe it is to be noted what is meant by wheat and what by the Tares This cannot be vnderstoode of the doctrine as if he should haue sayd where soeuer the Gospel is preached it is presently corrupted and defiled with wicked inuentions for Christ would neuer haue forbid them to labour strongly in purging such a corruption Neither was it lawfull for them to deale in this as in the maners of men to tollerate those vices which they coulde not punish for so it shoulde be lawfull to beare with wicked errours whiche ouerthrowe the purity of faith Then Christ taketh away the doubt when he doeth by name call the tares the children of the wicked Yet againe it is to be noted that this cannot be simply vnderstode of the persons of men as if God in the creation had sowed good men and the deuill euill men VVhich thing I do therfore giue warning of because the Maniches haue abused this place that they might cast a colour vppon their fained deuice of two beginnings But we knowe that what soeuer corruption is in the deuill or in men the same is nothing else but a corruption of sound and pure nature Therefore as God maketh not his electe which are infected with originall sinne good sede by creation but regenerateth them by the grace of his spirite so the deuil createth not euil men but depraueth them that were created of God and thrusteth into the fielde of the Lorde to defile the pure seede 36. He that soweth good seede He had sayde before that the kingdome of heauen was like to a sower but vnproperly Yet the sense is euident that the same doeth oft befall in the preaching of the Gospel as in the sowing of the fieldes that the Tare ouer groweth the VVheate But hee setteth downe one speciall thinge saying that the fielde was sowed wyth Tares by the deceit of the ennemie that we might know that this came not by chaunce nor naturally that many wicked menne should mixe themselues amongest the faithfull as if they were all one corne but lette vs learne to impute the faulte of this mischiefe to the Deuill not that the condemning of him shoulde deliuer menne from guiltinesse but firste that we lay no fault vppon God for thys offence befalling to his Church then that we wonder not that Tares doe grow vp in the Lordes fielde sith Sathan doeth alwayes watche to annoy it Also it is not without reason that Christe sayeth not that the Ministers of the woorde doe sowe but himselfe onely For though it be not conuenient that this be restrained to his person yet because hee vseth our helpe and applieth vs as instruments in tillinge of his fielde so that hee alone woorketh by vs and in vs hee doeth rightly chalenge that to himselfe whiche after a sorte is common vnto his Ministers Therefore lette vs remember that the Gospell is not onely preached by the commaundement of Christe but by his directions and guiding that we should be as his handes and he as the onely author of the woorke 39. The haruest is the ende of the worlde This is a very troublesome estate that the Churche should be loaden with the reprobate to the ende of the worlde yet Christe doeth therefore prescribe vs this time to prepare vs to patience least wee shoulde feede our selues wyth vaine hope It behooueth the pastours diligently to applie themselues to the purging of the Churche and in this behalfe all good menne are to helpe them so farre as their calling will suffer But when all menne haue generally putte to their helping handes yet they shall not profite so much as vtterly to purge away all filth from the Churche Therefore we must note that the purpose of Christe was nothinge lesse then by sufferance to nourishe sinnes His onely purpose is to exhorte the faithfull that they shoulde not fainte because they are compelled to haue the wicked amongest them Then it doeth also serue to bridle and to moderate their zeale whiche thinke it not lawfull to keepe companie but with pure Angelles The Anabaptistes also and suche like haue wickedly abused this Texte that they mighte driue away the vse of the sworde from the Churche But the answeare is easily made for they themselues do admit excommunication which rooteth out the wicked and reprobate for a time why should not the godly Magistrates exercise the sword against the wicked so oft as neede shall require They take exception against this saying that in the one there is space giuen for repentaunce whiche is not where the punishment of death is As thoughe the theefe founde not comfort of saluation vppon the crosse But lette this answeare suffice Christe speaketh heere neither of the office of Pastours nor of Magistrates but applieth hymselfe to take away the offence wherewith the weake are troubled while they see the Churche gathered not onely of the electe but of the filthy dregges of the wicked The reapers be the Angelles Thys woorde may be applied to thys present purpose The reapers in the fourth Chapiter of Iohn and the eighte and thirtie verse are sayde to be the Apostles in respecte of the Prophets because they entered into their labours And the commaundement is enioyned and giuen to all the Ministers of the woorde that they shoulde bring foorth frute to the Lorde whiche shoulde alwayes remaine Iohn 15. 16. To the whiche that also appertaineth that the corne waxeth white Iohn 4. 35. and requireth the reapers Also the haruest is great but the labourers are fewe Mathewe 9. 37. But heere is an other cause of this comparison for they are sayde to be planted in the fielde of the Lorde whiche occupie a roumth in the Churche Neither is that any Obiection that Christe in the thirde Chapiter of Mathewe and the twelfth verse is sayd assone as he commeth foorth with his Gospell to haue a Fanne in hand wherwith he wold purge his floure For there is described the beginning of the purging of the same which he sayeth cannot be broughte to passe before the last day for then
the worship of God was in such sort spirituall vnder the law that yet notwithstanding being intangled in so many external ceremonies it did seeme to smell of some carnall and earthly thing Therefore Paule calleth the ceremonies the flesh and the beggerly elemēts of the world In like sort the Authour to the Hebrewes saith that the old sanctuarie with his appurtenances was earthly Therefore we may fitly say that the worship of the law was in his substance spirituall in respect of the forme it was after a sort carnall and earthly For all that way was shadowish the truth whereof appeareth now plainely Nowe we see wherein the Iewes did agre with vs and wherein they did dissent from vs. God would in all ages be worshipped with faith prayers thansgiuing purenesse of heart and innocencie of life neyther was he euer delighted in any other sacrifices but there were in the lawe diuers additions so that the spirite and truth did lye hid vnder diuers shadowes but now the veile of the Temple beeing rent there is nothing obscure or couered VVe haue indeede at this day certaine externall exercises of godlinesse whereof our ignorance hath neede but suche is their meane and sobrietie that they doe not darken the plaine truth of Christ. Finally we haue that plainely expressed which was shadowed vnto the fathers And this difference was not only confounded in time of poperie but quite ouerthrowen For there is no lesse thicknesse of shadowes there then there was in times past in time of Iudaisme But it cannot be denied that Christe doth here put a manifest difference betwene vs and the Iewes Out at what starting holes soeuer they seeke to escape it is manifest that we are only vnlike to the fathers in the externall forme because that they worshipping God spiritually were tyed to ceremonies which were abolished by the cōming of Christ. Therfore so much as in them lyeth they spoyle the Church of Christe of his presence whosoeuer doe burthen the same with an immoderate companie of ceremonies Neither doe I passe for these vaine colours that many of the common people haue as great neede of such helpes at this day as they had in times past amongest the Iewes For wee must alwayes respect after what sort the Lord would haue his Church to be gouerned because he alone knoweth best what is expedient for vs. And it is certayne that nothing is more contrary to the order which God hath appoynted then the grosse and twice carnall pompe which reigneth in papistrie The shadowes of the lawe indeede did couer the spirite but these visares doe altogether disfigure him VVherefore wee must in no case winke at such filthie and vnseemely corruptions Howsoeuer craftie men or those who are too fearefull to correct vices doe obecte that these are thinges indifferent and that therefore they are indifferētly to be taken truly it is not tollerable that the rule which Christ hath prescribed should be violated The true worshippers Christ seemeth briefly by the way to touche the stubbor nesse of many whiche brake foorth afterwarde For we know how stoutly the Iewes did defend the ceremonies whereunto they were accustomed Although this sentence reacheth further For seeing that he knew that the worlde would neuer be free from corruption therefore he separateth the true and right worshipers from the peruers and feigned VVith which testimonie being furnished let vs not doubt to condemne the Papistes in al their inuentions and to contemne their reproches For what need haue we to feare when we heare that this bare and plaine worship doth please God which the papistes doe contemne because it is not full stuffed with ceremonies And what doth the vaine pompe of the fleshe profite them whereby as Christ doth testifie the spirit is extinguished It appeareth plainly by that which goeth before what it is to worship God in spirite and truth namely taking away the shadowes of the olde rites simply to retaine that which is spirituall in the worship of God For the truth of Gods worship consisteth in the spirite the ceremonies they were a certaine accidentall thing And heere we must note againe that truth is not compared with lying but with the externall accession of figures so that the substance of the spirituall worship is pure and plaine as they say 24 God is a spirite This is a confirmation drawen from the verie nature of God Seeing that men are flesh it is no maruell if those thinges please them which are aunswerable to their nature Hereupon it commeth to passe that they inuent manie things in the worship of God whiche being full of vaine boasting haue in them no soundnesse But it is meete for them first of all to weigh this throughly that they haue to do with God who doth no more agree with the flesh then fire with water This one cogitation only ought to suffice to bridle the wantonnesse of our wit when as we are occupied about the worshipping of God that hee is so vnlike vnto vs that those thinges which please vs doe most of all displease him But admit hypocrites be so blinded with their pride that they are not afraide to make God subiect to their will or rather luste yet let vs know that this modestie hath not the lowest roome in the worship of God howsoeuer we thinke it pleaseth according to the flesh Furthermore because we cannot ascend vnto his hignesse let vs remēber that we must fet a rule out of his word wherby we may be directed The fathers doe oftentimes cite this place against the Arrians to proue the diuinitie of the spirite but it is falsly wrested thyther because Christ doth in this place simply affirme that his father is of a spirituall nature and that therefore he is not moued with friuolous thinges as men are wont by reason of their lightnes 25 The Mesiias shall come Although religion was vncleane and mixed with many errors amongest the Samaritanes yet were there certaine groundes which were taken out of the lawe imprinted in their mindes as was this of y e Messias And it is likely that seeing that the woman did gather out of Christ his wordes that there was an vnwonted kinde of change at hande which shoulde befall the Churche of GOD shee did straightway call to minde Christ vnder whom they hoped for a perfect manifestation of all thinges VVhen she saith that the Messias shal come she seemeth to speake of a time that was nigh at hand And truly it appeareth euery where by many arguments that the mindes of all menne did then wayte for the cōming of the Messias who should restore things which were miserablie destroyed and gone to decay This is out of doubt that the woman preferreth Christ before Moses and all the prophetes in the office of teaching For she comprehendeth three thinges in a few wordes First that the doctrine of the law was not altogether perfect but that there were only rudiments deliuered there For vnlesse there had been a
their destruction And God doth bring them to this kinde of knowledge diuers waies For oftentimes being scourged they learne that God is angrie with thē sometimes hee vexeth them inwardly without vsing any outwarde torment sometimes he suffereth them to sleepe vntill hee call them out of the worlde By the worde lifted vp Christ meaneth his death And he maketh mention of his death that hee may foretell them that although they extinguish him according to the flesh yet shall it profite them nothing as if he should say You doe now proudly mock me when I speake vnto you your vngodlinesse shall shortly goe farther to wit euen vnto my death then shall you triumph as if you had obteyned your desire But you shall shortly perceiue by your most wicked destruction howe much my death differeth from destruction He vseth the word lifted vp that he may the more pricke them Their purpose was to drowne Christ in the neathermost hell he affirmeth that this their hope shal be frustrate and that the euent shal be farre contrarie It may be indeed that he alludeth vnto the external maner of his death to wit because he was to be lifted vp vpon the crosse yet he did chiefly regard his glorious successe which followed shortly after contrary to all their expectations He did triumph gloriously ouer Satan before God and the Angels hauing blotted out the hande writing of sinne and abolished the giltinesse of death vpon the crosse but this triumph beganne at length to appear◠vnto men when the Gospel was preached The same thing chaunced afterward the Christ should rise out of the graue and ascend into heauen VVhich thing we must hope for at this day for whatsoeuer the wicked doe inuent to oppresse Christ with in his doctrine church he shall not onely spring vp against their willes but shall turne their wicked endeuours vnto the greater encrease of his kingdome That I am I haue alreadie saide that this is not referred vnto the diuine essence of Christ but vnto his office onely which thing doth also appeare by the text where he denieth that he doth any thing saue onely according to his fathers commaundement For this is as much as if he should say that he is sent of God and that he did discharge is dutie faithfully I doe nothing of my selfe That is I doe not rashly thrust in my selfe to doe any thing The worde speake tendeth to the same ende namely vnto the office of teaching For when Christ will proue that he doth nothing without his fathers commandement he saith that he speaketh according as he teacheth him Therefore this is the summe of the words In all this administration which yee condemne there is nothing myne but I doe onely execute that which God hath enioyned me they be his wordes which you heare out of my mouth and he alone doth gouerne my calling the authour whereof he is Let vs remember that which I haue sometimes touched that these wordes are applyed vnto y e capacitie of the hearers For because they iudged Christ to be one of the common sort of men he denieth that that is his what diuine thing soeuer he hath as if he should say that it is not mans neither of man because y e father teacheth vs by him maketh him the onely schoole master of the Church therfore he affirmeth that he is taught of the father 29 And he that sent me He boastath againe that God through whose conduct aid he doth all things wil be present with him least he labor in vain without fruite as if he should say that y e power of the spirit of God is ioyned with his ministerie All godly teachers must be endowed with the same confidence that they doubt not but be fully assured that the hand of god wil be nigh vnto thē whilest that with a pure cōscience they shew thēselues to bee such ministers vnto him as he requireth For God doth not furnish them with his worde that they may beate the ayre with a cold vain sound but he giueth successe by the secrete working of his spirite he doth also couer thē with his ayde that their enemies beeing throwen downe they may stande inuincible against the whole world And truly if they looke vpon themselues their owne habilitie they must needs fall euery moment Therfore the only way to stand is this if they be persuaded that they are vpholdē with the hand of god But we must note the cause why Christ doth professe that god is on his side that he shall neuer be destitute of his aid namely because he dependeth wholy vpon him doth serue him faithfully For the aduerbe alwaies importeth thus much that he doth obey god not only in some part but that he his altogether without exceptiō addicted to serue obey him Therfore if we couet to trie the same presence of God wee must submit all our reason vnto his gouernment For if our wit do possesse any part of the gouernment because gods blessing shal be absent all our studies shal be in vain if sobeit there appeare for a time some ioyful shew of prosperous successe yet the end shal be vnfortunate VVhen as Christ saith that he was not left alone he complaineth by the way of the vnfaithfulnesse of his nation wherein he did almost finde none which did ioyne handes with hym Neuerthelesse he sheweth that this one thing is sufficient for him that he hath God to be his reuenger So must we also be encouraged at this day least we be discouraged with the smalnesse of the number of the faithfull For although all the whole worlde do gainstand our doctrine yet are we not alone Moreouer it appeareth hereby how foolish the boasting of the Papistes is who passing ouer God doe make their boast of theyr multitude 30 As he spake these things many beleeued on him 31 Therfore Iesus said vnto the Iewes which beleeued in him If you shall abide in my worde you are my disciples indeed 32 And yee shall knowe the truth and the truth shall make you free 33 They answered him we are the seed of Abraham and we neuer serued any man how sayest thou yee shall be free 34 Iesus answered them verily verily I say vnto you that euery one that doth sinne is the seruant of sinne 35 And the seruaunt abideth not in the house euer but the sonne abydeth for euer 36 Therfore if the sonne shal set you free you shal be free indeed 37 I know that you are the seed of Abraham but you seeke to kill mee because my word dwelleth not in you 38 I speake that which I haue seene with my father and you doe that which you haue seene with your father 30 As he spake these things Although the Iewes were then almost like to drie and barren land yet God did not suffer the seed of his worde to perish wholy Therefore there ariseth some fruite amongst so many lets contrarye to hope And
by some externall figure to the end all men might openly acknowledge that it was spirituall 16 These thinges knew not his disciples at the first but when Iesus was glorified theÌ„ they remembred that these things were written of him and that they had done these things vnto him 17 The multitude therefore which was with him when he called Lazarus out of the graue and raysed him vp from the dead bare him witnesse 18 Therfore the multitude met him because they had hearde that hee had wrought this myracle 19 Furthermore the Pharisees said among themselues yee see that yee preuaile not beholde the world is gone after him 16 These thinges knew not his Disciples As the seede springeth not vppe so sone as it is cast into the ground so the fruit of the works of God appeareth not by and by The Apostles are the ministers of God to fulfill the prophesie but they cannot tell what they doe They heare the peoples crie and that no confused crie but that Christ was plainely saluted as a king yet they doe not as yet vnderstand to what ende this is or what it meaneth Therfore it is vnto them a vaine spectacle vntill such time as the Lorde doth open their eyes VVhen as it is said that they remembred at length that these thinges were written of him the cause of such grosse ignoraunce is noted which went before knowledge namely because they had not the scripture to be their guide and teacher then to directe their mindes vnto the pure and right consideration For we are blinde vnlesse the word of God doe goe before vs. Although euen this is not sufficient that the worde of God doth shine vnto vs vnlesse on the other side the spirite doe illuminate our eyes which should otherwise be blind euen in perfect light Christ vouchsafed to bestow this grace vppon his disciples after his resurrection because the full time was not yet come wherein he poured out abundantly the riches of his spirit vntill such time as he was receiued into the heauenly glory as wee had in the vii chapter ver 39. Let vs learne by this example to iudge of all things which appertain vnto Christ according to the scripture and not according to the propâ—er sense of our flesh Let vs secondly marke that this is a peculiar grace of the spirite that he doeth instruct vs in tract of time least wee be dull in considering vpon the workes of God I interprete this member That these things were written of him and that they had doone these thinges vnto him thus that the disciples did then first of all remember that these thinges were not done vnto Christ rashly and that these men did not rashly mocke him but that all this businesse was gouerned by the prouidence of God because it was requisite that all these thinges should be fulfilled which were written Therfore resolue it thus They did these things vnto him as they were written of him 17 The multitude bare him witnesse Hee repeateth that againe which he had said alredie that many being stirred vp with the fame of so great a myracle came to meete Christ. For they went out by troupes for this cause because the rumour of the raysing againe of Lazarus from death was euery where dispersed Therefore these men had iust matter and cause ministred vnto them to giue the honour due vnto Christe vnto the sonne of Marie seeing that such excellent power of his was made knowen vnto them 19 Yee see that ye preuaile not By these wordes they pricke forwarde themselues vnto greater madnesse For it is a certaine vpbraiding of sluggishnesse as if they shoulde say that the common people fell away vnto Christ because they themselues were too flacke and faint harted This manner of phrase is common amongest desperate fellowes when as they prepare themselues to assay euen the verye last and vttermost things But and if the enemies be so stubbornly bent to do euil we must be farre more constant in a good purpose 20 And there were certaine of those that went vppe to worship on the holye day Greekes 21 Therefore those men came vnto Phillip which was of Bethsaida of Galilee and requested him saying Syr wee will see Iesus 22 Phillip came and tolde Andrew againe Andrew and Phillip tell Iesus hymselfe 23 And Iesus answered them saying the houre commeth and now is that the sonne of man must be glorified 24 Verily verily I say vnto you vnlesse the wheat corne when it is fallen into the earth shall die it abideth alone but if it dye it bringeth forth much fruite 25 He that loueth his life shall destroy it and he that hateth his life in this world shall keepe it vnto eternall life 26 If any man will serue mee let him follow mee and where I am there shall my minister bee also and if any man shall serue mee him shall the father honour 20 And there were certaine I doe not thinke that they were Gentiles or vncircumcised because it followeth shortly after that they came to worship And this was straitly forbidden by the lawes of Rome and the procoÌ„sules and other Magistrates did sharpely punish it if any man were founde which fell vnto Iudaisme hauing left the worship of his Countrie It was lawfull for the Iewes which were dispersed through Asia and Grecia to come ouer the Sea to offer sacrifice in the Temple Secondly the Iewes woulde neuer haue suffered the Gentiles to be mingled amongest them in that solemne worship of God because they would haue thought that both the Temple and themselues and the sacrifices were polluted by this meanes And although they came of the Iewes yet because they dwelt farre beyonde the Sea it is no maruell if the Euangelist bring them in as strangers and men whiche knewe not al those things which were then done at Ierusalem or at the places nigh thervnto Therfore his meaning is that not only the inhabitants of Iurie which came out of the villages and cities vnto the feast did intertaine Christe as a king but that his fame was spread abroade also vnto those that dwelte beyonde the Sea whiche came from farre Countrie To worship They might doe this also in their countrie but Iohn speaketh of a solemne kinde of worship which was ioyned with the sacrifices For although religion and godlinesse were not tyed vnto the Temple yet was it not lawfull to offer sacrifices vnto God any where els Neyther had they the ark of the testimonie which was a tokeÌ„ of Gods presence any where els Euery man did worship God dayly spiritually at his owne house yet was it requisite that the holy men whiche were vnder the lawe shoulde outwardly professe religion and that they shoulde make suche profession as was commaunded by Moses that they shoulde present them selues in the Temple before the face of the Lorde and vnto this end were the festiuall dayes appoynted If so bee it these menne dyd take suche a longe iourney not without greate charges