concerning the braunches his Disciples C. And telleth them that they haue felt alreadye in them slues that whiche he had sayd because they were both planted and pourged in him M. As if he shoulde saye You my Disciples which are as braunches are cleane through the word which I haue spoken vnto you B. that is to saye through my doctrine which ye haue receyued For by the same ye are borne againe C. And there is no doubt but that he spake of the externall preaching when he expreslye nameth the worde whiche they had heard from his mouth Not that the voyce vttered by man hath onelye in it selfe such efficacy but in that Christ worketh in the heart by his spirite The voyce it selfe is the instrument of purging B. Therefore they are cleane which beléeue the Gospell and yet notwithstanding are purged that they maye bring foorth more fruite because by the gyft of the Father they profite in the Faith by whiche they are made the sonnes of God in the which the more they profite the more they are lyke vnto God and the more they fructefye aboue others Neuerthelesse Christ meaneth not that his Apostls are without al fault but setteth before them an experiment whereby they maye learne howe necessary the continnacion of grace is R. Therefore they were cleane not for theyr owne righteousnesse sake but for the worde which being reuealed by the spirite after the resurrectioÌ wrought cleannesse in the beléeuing Apostles So all Christians in them selues and in theyr owne righteousnesse are sinners but in Christ through the worde which they haue receyued by faith are iust and cleane R. We must also noate how the sanctifycation and purgation of the faithful as in the Scripture attributed to diuers thinges Purgation attributed to diuers thinges in diuers respects For the Father pourgeth by his spirite as the aucthour the worde purgeth as the hande and power of the aucthour the Sacrament purgeth as the instrument and appendix of the word and faith purgeth as it receyueth purgatirn from the Father by the worde wherevnto the Sacrament is tyed For thou shalt beléeue in vaine if thou beléeue not the recorde Rom x 17 A. Because true faith commeth by hearing and hearing by the worde of God Therefore we must noate all those sayinges which séeme to attribute purgation to diuers thinges as when it is sayde that God hath purifyed the hearts Also Actes xv ix Ye haue cleansed your heartes by obeying the trueth Againe Christ hath sanctifyed the Churche i. Pet. i. xxij cleansing the same by the fountaine of water in the worde of lyfe Ephe. 5.25 Also Hee hath saued vs through the lauer of regeneration Titus 3.5 and of the renuing of the holy ghost All these places spring from one grounde and tende to this ende that we might vnderstande the manner of purgation and the doctrine of of the Gospell C. the which Christ in this place commendeth vnto his Disciples of the fruite to the ende they might be the more prouoked to the meditacion thereof séeing it is as it were the husband mans knife to proyne and cut of rotten and fruiteles twigges 4. Bide in mee and I in you As the braunche cannot beare fruite of it selfe except it abyde in the Vine no more can ye except ye abide in me C. Againe hée exhorteth his Disciples to studdye and care to retaine and kéepe that grace with the whiche they are endued For the securitye of the fleshe can neuer sufficiently bée awaked And verilye Christ sought nothing else but to gather vs as a Hen doth her Chickins vnder her winges vnder his protection least by our lightnesse we being crept awaye might flee from him to our owne destruction Therefore to proue that hée had not begon the worke of our saluation to leaue the same vnperfecte he promiseth that his spirite shal be alwaies effectuall in vs. Abyde in mée sayeth hée because I am readye to abyde in you R. We abide in Christ by faith Christ abydeth in vs by his worde A. Herevppon Saint Iohn sayeth i Ioh. 3 24 Hee which keepeth his commaundementes abydeth in him and he in him And hereby we know that he abydeth in vs euen by the spirite which he hath geuen vs. Concerning farther matter reade the sixe and fiftye verse of the sixt Chapter going before As the braunche cannot beare fruite of it selfe Bv. More largelye and plainlye hée declareth by sentences what was the coniunction of Christ and of the Saints in the Churche and what fruite sprang from the same in the Church That is to saye that of that onelye coniunction and knitting tageather good fruites doe spring and that without him no good fruite doeth come from any man And the sentences or collations are these As the braunche of it selfe that is to saye of his owne nature and proper strength béeing taken awaye from his vine cannot bring forth any good fruite euenso except we abyde in Christ wée cannot bring foorth of our owne strength any good workes For it is Christ which watereth and norisheth vs by the grace of his spirite as it were by water that we might easilye bring forth the fruites of godlynesse And to the ende we might the more trulye vnderstande the collation he addeth saying 5. I am the Vine Ye are the braunches he that abydeth in mee and I in him the same bringeth forth much frute for without me can ye doe nothing M. Hée declareth and sheweth vnto his Disciples who they are and what he him selfe is lest that should be attributed to the brannches which belongeth vnto the Vine Bv. As if he should say Least ye shoulde bée ignoraunt what I meane by the Vine and what be the braunches Knowe ye that I aloane am that Godlye Vine which beare braunches and by my sap and moysture doe cause the same to fructefye but you my Disciples and so many as beléeue in mée are the braunches who of them selues that is to saye of theyr owne strength bring forth no good fruite For without mee can ye doe nothing This is the conclusion and application of the whoale parrable So long as we are without him we bring forth no good fruite acceptable vnto God because we are not apte to doe good R. What can be spoken more plainly against frée wyll Free wâl ouerthrown and against al humane strength be it neuer so strong For as the braunche being cut from the Vine bringeth forth no fruite but wythereth awaye euen so man can doe nothing at all to attaine to righteousnesse and saluation if so bee through vnbeleefe he bée separated from Christ Bv. This place therefore is verye notable and strong against the defendours of frée wyll affirming that it is in our owne strength and power to worke that which is good C. The Papistes notwithstanding do not onelye extenuate this sentence but also wreste and dallye with the same For although in worde onlye they confesse that we can doe nothing
For there cannot be a true fayth before GOD hath spoken by his worde By which Doctrine fayth is discerned not onely from the imaginations of men but also from a doubtfull and wauering opinion For it is necessarie that the same bée agreeing with the truth of GOD which is cléere from all doubtfulnesse Fayth shaketh not Therefore as GOD cannot lye so is it impossible that Faith shoulde wauer or shake Shilding our selues with this Buckler we shall bée sure to ouercome for euer by what meanes soeuer Satan shall assault vs. M. But some will saye what is hée that euer doubted of the truth of God What néede is there then of the Testimony of Christ whereby wée maye knowe God to bée true But Iohn the Baptist speaketh not here simplye of the trueth of God but of that trueth by which the promises made vnto Israel and in Israel to mankinde were fulfilled and performed in Christ Rom. 15.8 So Christ is called the Minister of Circumcision for the trueth of God to confirme the promises made vnto the Fathers This trueth of God can not bée apprehended without wée apprehende also the testimony of Christ And of this trueth Christ him selfe speaketh Iohn 8.31 saying If you abide in my worde then are you my Disciples in deede and ye shall knowe the truth and the truth shal make you free C. Hereby we are also admonished what an acceptable and precious Sacrifice faith is before God For as he estéemeth nothing more than his truth euen so we can doe to him no seruice or worshippe more acceptable than by our faith to professe him to bée true for then we shall geue vnto him his due honour Againe wée can doe vnto him no greater iniurye than not to beléeue the Gospell for hée can not bée spoyled of his trueth and verytye but all his glorye and maiestye must bee cleane abolished M. Therefore looke howe muche the fayth of the Godlye which beléeue in Christ maketh to the glory of God so much on the contrarye parte doeth the vnbeléefe of the vngodly make to his dishonour Not that theyr impietye can make the Faith and trueth of God of none effect but because they reprooue him of vanity To this effect pertaineth the saying of Saint Iohn in another place He which beleeueth in the Sonne of God hath the testimony of God in him selfe 1. Ioh. 5.10 he which beleeueth not God maketh him a lyer because hee hath not beleeued the testimonye which God hath testifyed of his Sonne C. Verylye vnlesse we bée to dull and stonye this so notable a commendation geuen to faith ought to kindle in our mindes a most feruent loue of the same For what great honour is this which God vouchsafeth to bestowe vpon miserable men which by nature are nothing else but lyers and vaine that they neuerthelesse should bée thought méete to confirme and alowe the holye trueth of God by theyr subscription and sealing 34. For he whome God hath sent speaketh the woordes of God For God geueth not the Spirite by measure For he whome God hath sent M. This is the reason why he putteth to his seale that God is true which receiueth the testimony of Christ namelye because the testimonye of Christ is the testimony of God C. because Christ procéeded from no other than from his heauenlye Father Therefore it is God onelye which speaketh by him M. So sayeth the Lorde him selfe Iohn 7.16 My Doctrine is not mine but my Fathers which sent me Also hée sayth The worde which ye heare is not mine but his which sent me Ioh. 14.24 R. Therefore he which heareth Christ heareth God and hée which possesseth Christ by faith possesseth God For God geueth not Some extend this place to the common dispensation because God which is the bottomles well of all goodnesse doth nothing at al empty him selfe when largely and plentifullye God a bottomlesse well of grace hée powreth his giftes vpon men They which powre water out of any Vessell or drawe a Well come at the length to the botome of the same but we néede not feare or doubte of the lyke to bée in God for the more his giftes are bestowed vpon vs the more plentifully they abounde This exposition séemeth to haue some collour because the sentence is somewhat intricate and obscure C. notwithstanding theyr opinion séemeth moore probable whiche interprete this to bée spoken concerning Christ and so the sence and meaning is that the Spirite is not geuen by measure vnto Christ as though the grace in him were to be measured euen as the Apostle Paul teacheth Ephe. 4.7 1. Cor. 12 7 that to euery one is distributed according to the measure of the gyfte so that no one man aboundeth at the full And verylye the Spirite must rest vpon Christ without measure Iohn 1.16 to the ende wée might all receyue of the fulnesse of the same Bv. There is a common Prouerbe Hee geueth by measure that is to saye He geueth sparinglye or nigardlye For hée whiche geueth liberally and bountifullye doeth not measure that which hée geueth but geueth by heape Iohn the Baptist receyued the Spirite by measure as dyd also dyuers others of the Sayntes Wherefore they cannot bée compared vnto Christ so farre they are of from being his equalles But concerning Christ the Prophete Dauid sayeth in his Psalmes Thou hast loued righteousnesse Psal 45.7 and hated Iniquitye wherefore God thy God hath annoynted thee with the Oyle of gladnesse aboue thy fellowes Colos 2.9 Also Saint Paul sayeth In Christe dwelleth all fulnesse of the Godhead bodylye and in him ye are complete Christ hath the spirit of God super-aboundantly CHR. Therefore by this note the Sonne of GOD is discerned from the Prophetes and from other holye men For it is impossible that they which haue receyued the Spirite of GOD by measure should geue and bestowe the same vppon others Neyther hath one holye man bestowed the holye Ghost vpon another but all as wée haue sayde haue receyued of the fulnesse of Christ Therefore because Christ is the geuer of the spirite let no man doubte but that he substantiallye possesseth in him selfe the holye Ghost Act. 8.17 If any man obiect and saye that the holye Ghost was geuen by the handes of the Apostles it maye easilye bée aunswered That they made theyr Prayers to the holye Ghost who being intreated came and was sayde to bée geuen by theyr handes For holye Moyses that Saynte of God was not séene to take of the spirite of GOD which was in him and to geue the same vnto others but this is reserued to the Diuine power onely For these workes belong to God alone 35. The Father loueth the Sonne and hath geuen all thinges into his hande The Father loueth the Sonne Bv. Saint Iohn gathereth in fewe woordes all the Misteries of the Gospell into a bréefe compendium or short summe and doeth more plainelye set forth those thinges which hytherto hée
which he sawe to bée wrought by Christ for he saw him to be suche a one as healed all men that were sicke but in that hée prayeth him to goe downe to Capernaum it belongeth to imbecillity a Childishe faith as though Christ coulde not restore to health by his worde onelye or by the breath of his mouth Such weakenesse of fayth wée maye beholde in another place in the Disciples of Christ For when the Shippe was ouerwhelmed with Waues they beléeued that Christ was able to saue them but not except hée were awake for hée slepte and they awooke him Math. 8. saying Lorde saue vs wee perishe C. This man therefore had conceyued no other thing than that hée was a Prophete sent of GOD with this commaundement and commission that hée should proue and declare him selfe to bée the seruaunt of GOD by shewing myracles M. Hee requesteth that Christ would goe downe with him and heale his Sonne 2. King 5.11 So Naaman the Syrian trusted that Elyzeus woulde haue come downe to him and haue touched the place of the Leprosie with his hande and standing woulde haue called on the name of his GOD Christ imagined of the people to be but a Prophete Math. 16.14 Math. 22.46 and so haue healed him And this Fayth whiche imagined Christ to bée a certayne Prophete in the beginning was in many men as maye appeare by the aunswere whiche Peter made vnto Christ This also was the first opinion that the Woman of Samaria had conceyued of Christ the which notwithstanding the Lord contempned not but so increased the same that not onely shée but also many of her Cityzens knewe him to bée Christ the Sauiour of the world Euen so here hée whiche doeth not quenche the smoking Flaxe Esai 42.3 Mat. 12.20 enlargeth and helpeth the Rulers faith 48. Then sayd Iesus vnto him Except ye see sygnes and wonders ye wyll not beleeue M. In that the Lorde here vseth the plurall number saying Except ye see signes and wonders ye wyll not beleeue C. hée séemeth generallye to reprehend all the Iewes because they were to desirous of Myracles M. As if hée should saye Howe long are ye so harde harted to beleeue the trueth and by a true faith to embrace the kingdome of GOD which is Preached vnto you that yée wyll not beleeue at all except ye bée constrayned thereunto by signes and wonders Theyr fayth and trust is acceptaple vnto mee which beleeue my bare worde confirmed by no Myracles you beleeue not mée except ye sée signes and wonders M. All they haue this disease of distrust whiche followe the iudgement and wisedome of humane reason rather than the Oracles of God For such is humane reason that except it bée conuinced by euident signes and perswaded by vndoubted argumentes it wyll not beléeue And this is the very same which Paul sayeth The thinges that belong vnto God i. Cor. 2.14 seeme foolishe to worldlye wisedome and are not vnderstoode Wherevppon the Apostle exhorteth vs to become fooles that is to saye beléeuers to vnderstande them For except they bée beléeued they shall not bée vnderstoode But with this disease were both Iewes and Gentiles infected Concerning the Iewes this place speaketh and also the thyrtye and nine verse of the twelfth of Mathew Concerning both Iewes and Gentiles the Apostle sayth The Iewes require signes and the Greekes wisedome i. Cor. 1.21 that is to saye both are distrustfull and beléeue not the woord of GOD in the cause of the kingdome of GOD where fayth is requyred requyring certayne perswations of signes and argumentes C. But howe commeth it to passe that Christe is so sharpe nowe who was wonte gentlye to receyue others which desyred Myracles as wée maye reade here and there of diuers blinde and lame personnes Hée had then verylye some certaine reason which is hydde from vs why he dealt more seuerelye with this man than he was wont to doe with others And peraduenture hée had not so muche respect vnto this man as hée had to the whole Nation He sawe that his Doctrine was litle estéemed and not onely neglected but vtterlye despised all men depending vpon Myracles and being rather amased than wondering at them Incredulitye a detestable vice Therefore that wicked contempte of Gods worde which commonly raigned in them caused him to make this complaint M. For moste detestable is this vice incredulitye by which men refuse to beléeue the worde of God except they bée dryuen therevnto by signes Verye true it is that some of the Fathers in old tyme haue wished a confyrmation by signes least they shoulde doubte of the trueth of the promises we sée also that GOD was not offended with theyr desyres as we maye reade of Gedeon Iudg. 6.7 Esa 38.22 of Ezechias and of others C. But Christ noteth here a farre greater wickednesse For so the Iewes depended vpon Myracles that they had no regarde vnto the worde of God So that all theyr Religion all theyr knowledge of God and all theyr Godlinesse was in myracles R. But that is no true fayth which is conceyued eyther of myracles of signes or wonders For myracles are onely seales and witnesses Therefore they doe not make him which is vnbeléeuing a true beléeuer but they doe confyrme him which is fyrst a beléeuer in his fayth C. They therefore at this daye greatlye offend which crye saying Let vs first sée miracles and then wée wyll geue eare to this Doctrine as though the truth of Christ ought to bée so base in our eyes vnlesse it haue some other stay But although god should heape vppon them an innumerable sort of myracles yet notwithstanding they lye when they saye they wyll beleeue Exod. 5. Ioh. 12.37 There woulde aryse a certaine externall admiration but there woulde followe neuer a whit the more attencion to Doctrine The which wée may plainely behold in Pharao and in the Iewes For the woorde of the Lorde abydeth for euer If they wyll not heare Moyses and the Prophetes Luk. 16.31 neyther wyll they beleeue though one should ryse againe from the dead It is no maruayle therefore if the Lorde doe first of all séeke to cure the diseased Father with distrust before hée restore his Sonne to health For they are more daungerous sicke which are sicke in mynde and ought rather to bée healed then they which are sicke in bodye A. Christ therefore doeth the office in déede of a Byshop of a Pastor and of the Sheepheard of our Soules 49. The Ruler sayeth vnto him Syr come downe or euer that my Sonne dye Because this Ruler was whollye occupyed in minde to delyuer his Sonne from perryll of death hée aunswereth nothing but rather vrgeth the Lorde to make haste before his Sonne geue vp his soule Fatherlye care and affection M. We sée therefore in him first an Image of the affection of Fathers towarde theyr Children by which euerye Father naturallye desyreth the sauing health of his Children the
which the Children verye seldome consider Thou shalt neuer finde in all the Euangelicall Historyes any one Sonne which came vnto Christe and sayde Math. 17.14 and .9.18 and .15.22 Lorde come downe before that my father dye But ye shall often reade of this affection and care of Parentes for theyr Children which they haue vttered vnto Christ M. Howebeit also it appeareth in this man what corrupt preposterous loue some Parentes beare toward their Children For hée onelye séeketh the corporall health of his Sonne neglecting the Spirituall and true lyfe which the Lorde had begonne to teache He sayth not Lord helpe our fayth and the saluation of our Soules but as for our bodylye health Loue in many Parentes corrupte toward theyr Children let that bée as it séemeth good in the eyes of God But hée sayeth and that earnestlye Lorde come downe before my Sonne dye And what Father at any time came to the Lorde and sayde Lorde my Sonne hath no feare of God whereby I perceyue that hée is sicke in Soule and in great perill helpe him I beséeche thée Also they which at this daye desyre the Prayers of the Churche howe many of them is there I praye you which desyre the congregation to praye vnto God for them that they maye haue fayth the feare of God and patience 50. Iesus sayth vnto him go thy way thy sonne lyueth The man beleeued the worde that Iesus had sayde vnto him and went his waye Jesus sayeth vnto him Bv. The Lorde in verye déede confesseth that hée can doe muche more then the Ruler trusted he coulde do being the Lorde of lyfe and death which can both retayne the lyfe when it is departing from the body and also when it is cleane gone call the same againe For hée sayeth Goe thy waie thy Sonne liueth C. signifying that hée is escaped out of the perrill of death But séeing this man procéeding and perseuering in intreating and praying Christ obtained at the leangth his heartes desyre thou mayest gather that Christ dyd not reprehend him because he would wholly reiect him and refuse his praiers but rather to correct that vice which staied him from comming to the true fayth And we sayde alreadye before that this reprehension belonged rather to all the people than to one man Moreouer here the singuler humanitye and gentlenesse of our Sauiour Christ appeareth in that hée bearing with the mannes rudenesse extended his power farther than hée looked for Hée requested that Christ would heale his sonne by comming vnto him Hée thought that he could heale his sicke Sonne of his disease but he dyd not beléeue that he could rayse his Sonne being dead from death to lyfe and therefore hée vrgeth him to make haste least death preuent him R. and by this making of haste hee declareth his incredulitye For vnbeleefe maketh haste but Fayth wayteth and tarieth the Lordes leasure Faith taryeth the Lordes leasure Esa 28 1â And therefore the Prophete sayeth Hee which beleeueth shall not make haste C. Seeing then Christ beareth with both these infyrmityes we maye hereby gather of howe great price hée esteemeth euen the least faith This also is worthy to bée noted that Christ in not satisfying his wil and desire worketh by meanes which we thought not of to helpe vs to the ende wée might learne not to prescribe vnto him any thing The man beleeued the woorde R. Therefore by this word of Christ not onelye the Sonne is healed but also the Fathers fayth encreased and confirmed And as the Sonne by this woorde as by a soueraigne Medicine receyueth health so also the Father receyueth strength of Faith For that fayth is strong and firme which is conceyued by the woorde and not by Myracles A. But dyd he not beleeue at the first Howe had hée come vnto Christ to obtaine any thing at his hande except hée had béene indued with some faith I aunswere Bv. Hée dyd at the first beléeue the Lorde for hée had not come vnto him if hée had not first conceyued some notable hope of his power and clemencye but so soone as he heard his worde and vnderstoode his promise he beléeued more firmelye Therefore hée troubled the Lorde no farther but went his waye and as hée beléeued hée founde his Sonne restoored to health C. For because he came with this perswacion that Christ was a Prophete of God therefore hée was so readye to beléeue that taking holde of one worde he printed the same in his mynde And although hée dyd not so reuerentlye estéeme and thinke of the power of Christ as it became him yet notwithstanding a short promise made him to conceyue sodainelye an assured hope insomuch that he beleeued the lyfe of his Sonne to bée included in the onelye woorde of Christ Promptnesse in beleeuing the worde of God With this promptnesse and readinesse ought euery one of vs to receyue the worde of God but sildome or neuer shall suche present effect followe in the hearers For howe many bée there which profite so much at the hearing of many Sermons as this prophane man profited at the hearing of one worde Wherefore wée must vse the more dilligence in shaking of our dulnesse and sâouth and especially wée must praye vnto God that it wyll please him so to worke in our heartes that wée maye bée no lesse readye to beléeue than hée is gentle and readye to promise 51 And as he vvas nowe going downe the seruauntes met him and told him saying Thy sonne lyueth Bv. That whiche nowe followeth doeth set foorthe as well the power of Christe as the effecte and nature of Fayth to the ende the Myracle maye bée more notable and more purelye purged from all euyll suspicion and also that the force of fayth maye more and more appeare A. For there is no doubt but that all these thinges were done by the prouidence of God M. The Lad was healed by the power of the woord of Christ otherwyse hée had dyed by the contagiousnesse of his sicknesse But this was knowen as yet to no man The Seruauntes brought woorde that his Sonne was recouered but howe and by whose power hée was reuyued that they knewe not Therefore the méeting of the seruauntes with him by the waye and the glad tydinges which they brought vnto the sorrowfull Father serued thus farre to the setting foorth of the glorye of Christ that hée might bée sayd to haue spoken the trueth concerning the sonne restoored to health though hee were absent the which seemeth to bée done by the spyrite of Prophesie and also to bée beléeued of the Father as a Propheticall Oracle C. Moreouer with the efficacye of the worde here is also described the effecte of Fayth For as Christ restored the Sonne to lyfe which was nowe at the poynt of death euen so the Father by his fayth in a moment recouered and receyued againe his Sonne safe and sounde Let vs knowe therefore that so often as the Lorde offereth vnto vs his benefites his power
is euer at hand to performe whatsoeuer hée promiseth so that our vnbeléefe bée not a let vnto the same Wée confesse that this is not alwaies often or commonly séene that the Lord by and by stretcheth foorth his hande to helpe vs but so often as hée differreth the same hée doeth it vppon good consideration and for our profite And although it doeth not alwayes by one manner of meane helpe his seruauntes yet notwithstanding no mans Fayth shal be in vaine but wée shall know that it is very true which the prophete teacheth that the promises of God Abac. 2.3 when they seeme to tarrye long do then most spéedelye come 52. Then enquyred hee of them vvhen he beganne to amende and they sayde vnto him Yesterdaye at the seuenth houre the feuer left him M. To the ende it might appeare whether his sonne were healed by chance or by the singuler power of Christ the father enquyred what tyme his Sonne beganne to amende C. The which hée dyd being moued therevnto by the secréete impulsion of Gods spyrite to the ende the trueth of the Myracle might the moore euidentlye appeare For we are to proane and readye by nature to obscure and darken the lighte and glorie of God and Sathan also séeketh by all meanes possible to kepe from vs the sighte of all hys wounderfull woorkes Wherefore to the ende all his woorkes maye haue their deserued prayse it is necessarye that they bée made so euident and playne vnto vs that there bée no occasion of doubting lefte How vnthankefull therefore soeuer men be yet notwithstanding this circumstance will not suffer so notable a woorke of Christe to bée ascribed vnto fortune M. Therefore the truthe and power of the woorde of Christe is suche that it neuer passeth without a sure and vndoubted experiment of it selfe and the more diligentlye it is examined the more manifest and certaine it is Truth the more it is examined the more certaine it is The power which Christe shewed in healing of this childe had bene hydden yf so bée the curiositie of the father had not enquired after the hower of his healing Thomas woulde not beléeue them that toulde him of the resurrection of Christe Ioh. 20.28 except he might haue experiment bothe by séeing and féeling the same But this kinde of experiment was so farre from detracting any thing from the truthe of Christes resurrection that it could not be made more manifest and certaine by any other waye R. This Ruler therefore enquireth the hower firste to declare his faithe which he hadde conceiued before by the woorde and secondly to the ende he might drawe his whole familye vnto faithe 57. So the Father knewe that it was done the same hower in the which Iesus said vnto hym Thy sonne lyueth And he beleeued and al his housholde So the Father knewe A. Let vs also learne after this manner to behaue our selues that the truthe of our woordes and actions may appeare more in déede than in woordes yf so be they be examined We sée that the Lorde vsed not manye woordes to shewe and commend vnto him the myracle but lefte the same to the truthe of that whiche hée intended to do which shoulde sufficiently declare the truthe of his woorde And he beleeued R. Did he not also beléeue before What is it then whiche the Euangelist sayth now C. For this séemeth verye absurde to make mencion of the beginning of Faith in that man whose faith he commended at the firste neither can the woorde of beléeuing in this place he referred to the procéeding of faithe But we muste note that the man being a Iewe and trayned vp in the doctrine of the lawe had some taste of faithe when he came vnto Christ And whereas afterward he beléeued the woorde of Christ that was a perticuler faithe which extended no farther then to the life of his sonne but now he began to beléeue after another maner because he hauing imbraced the doctrine of Christ professed him selfe to be one of his disciples So that now he doth not onely beléeue that his sonne is restored to health againe by the benefite of Christe but also acknowledgeth Christe to be the sonne of God and geueth his name to the Gospel M. Beholde therefore the fruite of this miracle namely the increase and confirmation of faithe And all his houshold C. This Ruler had his whole houshold fellow professors with him of the Gospell who were witnesses with him of the miracle Of the whole houshould there was not one whiche knewe what aunswere the Lord had made to the good man of the house but onely he him selfe which hearde the same but he toulde them all thinges and reuealed vnto them the vertue and power of Christe Bv. to the ende his whole familie might come with him to Christianisme The which thing not onely the maisters of houshouldes but also their whole families ought to consider thereby to learne what is their duetye yf so bée they wyll lyue godly in Christe namely to geue themselues wholly vnto God and to beleeue in Christe the sonne of God M. and by mutuall conference of the woord of God among them selues to edifie one another in the faith of Christe 54. This is againe the seconde miracle that Iesus did when he was come out of Iurie into Galilee Bv. The Euangelist maketh mencion of this to the ende we might vnderstande that the Lorde woulde by this meanes builde vp the foundacion of his kingdome which was layde among the Galileans and herewithall hée declareth that his purpose is to describe certayne speciall and notable miracles of our Lord and sauiour Christe to the setting forth of his power and to the teaching of the trueth of faith M. Neither ought it to séeme absurde to any man that the Euangelist so diligently declareth this thing séeing one only houshould or family was wonne by this miracle for this is not vnwoonted or straunge yf we waye and consider first of al how much the Lord esteemeth the saluation of one which is not comparable to so great a houshould as this was and also what small béeginninges of heauenly thinges and of the kingdome of God are woont to growe into a greate masse One house maye bée to a whole Citie euen as that littell leauen of the number of the Appostles was to the whole worlde For in what great estimation the faithfull are with God though they bée fewe in number and amount to the number of ten the family of Lot may bee an example for euer ⧠The fyfth Chapter 1. After this was there a Feast day of the Iewes and Iesus went vp to Hierusalem After this was there a Feast Bv. THIS PREsent Historye doeth speciallye teache and declare vnto vs the corporall benefite whiche the Lorde bestowed vppon the Lame Man and howe hée tooke from him his disease which by no arte was Curable and therefore without hope of recouerye whereby he declared againe that hée is the omnipotent Lorde of all
God onely Howe can ye beleeue Bv. Here he openeth the originall and cause of theyr vnbeléefe C. Because it might séeme very harde that they which were domesticall Disciples of the Lawe and the Prophetes from theyr Childhoode should bée condemned of such grosse Ignoraunce and appointed to bée enemies of the trueth naye it might séeme a thing incredible Christ sheweth what dyd hinder them from beléeuing namely Ambicion which possesseth their whole minde For properly he speaketh vnto the Priests and Scribes who swelling with Pride coulde not submit them selues vnto God B. They which beléeue giue all glory vnto God for they séeke for all thinges at his hande The which thing they can not doe which séeke and receyue glorye of men For they séeme to be somewhat Vaine glorious mindes are voyde of faith and attribute much vnto them selues And this is a notable place teaching all men that the gate of Faith is shutte vp against those whose mindes are desirous of terrene and vaineglorye For it must néedes be that he which wyll be some body in the worlde must bée a vacabonde and ronne awaye from God But a man commeth to the obedience of heauenlye doctrine when he thinketh that he ought to séeke all his life tyme to bée in the loue and fauoour of God A. Herevppon it is sayde Iames. 4. Hee which wyll be a friende of this worlde is an enemye to God If any man loue the worlde 1. Ioh. 2.15 the loue of the Father is not in him M. Christ doth not in this place condempne Ciuill honestye when one man honoureth another but he speaketh against suche as are vaine glorious and séeke after honour The Apostles commaundeth the faithfull to goe one before another in honour Also Peter sayth Rom. 12.10 Honour all men 1. Pe. 2.17 But there is difference betwéene honouring of other men and séeking to bée honoured of other men For the fyrst belongeth to Christian faith the other not so Question But howe doth these wordes agrée with those which the Euangelist hath in that which followeth where he saith Neuerthelesse Ioh. 12.24 among the Rulers many beleeued on him but because of the Pharisees they dyd not confesse him least they should bee excommunicate For they loued the prayse of men more than the prayse of God Wée aunswere that there are twoo kindes of fayth Aunsvvere Faith of two kinds the first is that which commeth by Miracles or by a manifest declaration of the trueth the other is that whiche commeth by hearing the worde of God through the grace of the holy ghost Concerning these thinges reade that whiche goeth before in the ende of the seconde Chapter Verse 23. Faith that commeth by hearing iustifyeth The first kinde of faith doeth not iustifye the heartes but the latter kinde doeth both iustify and also bring lyfe Concerning the first of these the Euangelist speaketh but of the latter faith the Lorde speaketh here the whiche Fayth they can not haue which séeke moore the prayse of menne than they doe the glorye of GOD. For this Fayth as it beléeueth so it bothe speaketh and lyueth I beléeued sayeth the Prophete and therefore I spake A. Hée therefore which wylbe a true Disciple of Christ must of necessitye both heare and followe the Apostle which speaketh thus 1. Cor. 3.18 Let no man deceyue him selfe If any man among you seeme to him selfe to bee wyse in this worlde let him bee a foole that hee maye bee wyse Galat. 6.3 And in another place If any man seeme in his owne eyes to bee somewhat when in deede he is nothing he deceyueth his owne minde To bée short if so bée we wyll bée capable of Diuine and Heauenlye wisedome i. Cor. 14.10 wée must be litle children not in vnderstanding but in mallice because God hath hidden his secréete misteryes from the wise and prudent of this world and hath reuealed them to Babes Mat. 11.24 For where Ambicion is there can not bée Faith 45. Doe not thinke that I wyll accuse you to my Father there is one that accuseth you euen Moyses in whome ye trust Do not thinke that I wyll accuse you Bv. Hée concludeth his demonstration with a commination or threatening the which hée prosecuteth in fewe wordes but yet most effectuall threatning to the Iewes eternall dampnation if so bée they goe forewarde in their vnbeléefe and hardnesse of heart Threatning ought to be vsed when geÌtle admonition wyll not serue C. For towarde the obstinate and stubborne this waye must bée vsed when Doctrine and friendlye admonitions wyll not preuaile There are very fewe which openlye deryde GOD but there are verye many which being sworne enemyes vnto GOD doe dallye and trifle with him in theyr heartes fayning to them selues that hée is mercifull and fauourable to them Euen so at this day Gods enemies which wickedly treade the Doctryne of Christe vnder theyr féete are notwithstanding as proude as if they were Gods dere friendes For who can perswade the Papistes that there is Christianisme any where but amongst them Such were the Scribes with whom our sauiour Christ disputed here When they were notable contemners of the lawe yet they greatly bragged of Moises insomuch that they did not let to holde him out against Christ as a buckeler If hée had threatned them that hée him selfe woulde haue béene to them a heauye and an intollerable enemye hée knewe that they woulde haue contempned it Therefore hée sayeth that Moyses wyll accuse them the which they much more estéemed than the other For because they litle regarded the Doctrine of Christ and affirmed that they obserued the discipline of Moises saying VVe are Moyses Disciples Iohn 9 2â wee knowe that God spake to Moyses But as for this fellowe wee wote not whence he is necessarilye nowe he affirmeth that Moyses of whome they boasted was of them despysed also and that they néeded no other accusar for that all other holding theyr peace the lawe of Moyses was suffficient to condemne all the Iewes which beléeued not in him Bv. But neuerthelesse wée must not here imagine a grose manner of accusation by which Moyses nowe being in eternall blisse shoulde be vexed For because the Iewes did not beléeue their Moyses testifiyng of Christ and threatening euerlasting destruction to them which beléeued not Christ they are sayd to be accused of Moyses whose owne conciences doe accuse them C. For Christ hadde no other respect than that he might quayle the trust of hipocrites which falsely gloried in the reuerence of Moyses Euen as if a man at this daye shoulde saye vnto the Papistes that they shoulde haue no greater enimies vnto them than the holye Fathers of the Churche whome so falsely they haue alleaged M. So it maye be sayde to those which falsely bragge of the Apostle Peter and of his aucthoritie that they shal haue Peter whose doctrine they little regarde a bytter accuser before God A. And to be
his worde and abide in the same R. For he which abideth to the ende the same shal be safe Mat. 10.22 C. Therefore by this noate he putteth a difference béetwéene hipocrites and his true disciples because they which haue falsely boasted of fayth do by and by faint in the midest of theyr race but the faithfull constantly goe foreward to the goale Therfore we must endeuour our selues to bée constaunt that we may be counted the true Disciples of Christ R. To this effect partayneth the parrable of the seede which Christ propoundeth in another place where the sundrye and dyuers condicions of such as receyue the Gospell is manifestly declared Mat. 13.3 M. But by this notable exhortacion Three thinges to be noted thrée thinges necessary to be knowen are signifyed The fyrst is whereof Fayth in Christ doeth come The seconde is what we must beleue concerning Christ the thyrd is in what fayth in Christ is to bée continued and confyrmed If sayth he yee abyde in my worde Therefore they had alreadye ioyned them selues to his word so sone as they beganne to beléeue they conceyued fayth by the hearing of the worde of the Lord as the Euangelist also taught when hée sayde Rom. 10.17 As hee spake these thinges many beleeued on him So the Apostle sayth that fayth commeth by hearing and hearing by the worde of God Secondly if so bée fayth commeth by hearing of the worde of the Lord and if it bée our part to abyde in the same and that we ought not to beléeue any other thing than the verye same which is set before vs by the worde whereby we conceyue Faith and in beleeuing the whiche wée abyde howe foolishe are they which at this daye saye they knowe not what they ought to beléeue and what not If so be they were abyding in the word of the Lorde they should knowe what to beléeue But because they haue already applyed their eares and mind to humane doctrine it commeth to passe that they being ignoraunt of Gods truth are caryed about with euery winde of doctrine the which the Apostle forbiddeth Thirdlye this also is manifest Eph. 4.14 in what Christian fayth ought to bée maintayned and confirmed when he sayeth If ye abyde in my worde So that wée must abyde in that from whiche we haue conceyued our fayth Wée are begotten by the worde of truth through fayth and by the same wée are strengthned and confirmed So the Apostle sayeth that some are ordained teachers Euangelistes Iam. 1.18 i. Pe 1.23 and Shéepheards that not onely wee might come to the vnitye of Fayth but might also bée confyrmed in the same Ephe. 2.13 and may growe vnto a perfecte man Wherevppon it followeth that they which abyde not in the word of Christ but are caryed about with sundry strange doctrines dispersed by offences and are quite drawne awaye from the trueth by the Crosse by threatninges and persecutions are not the true Disciples of Christ Iesus Concerning these Saint Iohn sayeth They went from vs 1. Ioh. 2.19 but they were not of vs. It is great glorye to bée a Disciple of Christ whiche is the Sonne of the lyuing God Some doe boaste that they haue béene the Disciples of Socrates of PythagoraÌs and of Aristotle but these were menne and erred them selues and led others also into errour But Christ is the trueth and the lyght of the worlde whosoeuer followeth him walketh not in darkenesse but shall haue the lyght of life M. Wherefore they which obiect vnto vs the loue of Christ toward his Church as to his Spouse and doe thereby gather that it can not bee that hée shoulde forsake the same and suffer the same to fall into errour and doe also pretend that auncient Fayth of the Church of Rome and of the Apostolicall doctrine Rom. 1.8 of the which Paule maketh mencion replenished at this daye withall supersticions errours and false worshippinges and Ecclesiasticall tyranny doe reason as if it were sufficient to the retayning of the trueth that Christ abydeth all one for euer and is not chaunged and because the Church of Rome long agoe receyued the Apostolicall Fayth and requireth not of the Faythfull that they also should abyde in Christe and in his worde when as the Apostle him selfe sayth that there should come a defection and Apostacy in the Church 2. The. 2.3 But rather let them proue vnto vs that the Church of Rome hath constantlye aboade vnto this daye in the worde of the Lorde and in the Doctrine of the Apostles 32. And ye shall knowe the trueth and the trueth shal make you free Bv. But how dyd they beléeue when as yet they knewe not the trueth Question Verylye Fayth leaneth to the trueth and apprehendeth the same therefore they are not ignoraunt of the trueth which beléeue I aunswere C. Hée sayeth that they shall knowe the trueth Aunsvvere whiche come to any knowledge of the same As yet they were verye rude and scarce entered to whome Christ here speaketh therefore it is no maruaile if so bée he promise vnto them more large vnderstanding of his doctrine but it is a generall sentence Bv. For the knoledge of Christians hath degrées and steppes and the knowledge of the trueth increaseth in processe of tyme as maye bée gathered by many other places of scripture C. Wherefore howe greatlye soeuer any of vs haue profited in the Gospell wée must styll procéede and goe foreward daylye And Christe vouchsafeth to geue this rewarde vnto the constancye of his Disciples that hee maketh him selfe more famillyarlye knowne vnto them For hée it is which ingraueth his word into our heartes by his holye spyrite he it is which daylye dryueth awaye the clowdes of darknesse out of our mindes whiche obscure the brightnesse of the Gospell Therefore to the ende the trueth may appeare vnto vs at the full we must seriouslye and constantly cleaue vnto the same M. Let vs also noate to whome the trueth is here promised not to all but onely to the true Disciples of Christ and they are the electe which are geuen to Christ of God the Father concerning whome reade the seuen and thirtye verse of the sixt Chapter going before The Reprobate therefore haue no hope to knowe and vnderstande the trueth although they beare the name of Christ and are vnder the profession of his faith and are learned and wyse according to this worlde The secreate of the Lord is reuealed to them that feare him The Apostle sayeth that this trueth is the misterye of GOD in Christe Iesus Psa 25.14 the whiche is hydden from this worlde Ro. 16.25 that is to saye from the wisedome reason and vnderstanding of all fleshe And for this cause it can not bée that any other should loke for this knowledge of the truth than they which are the true and vnfained disciples of Christ the which knowledge is gotten no otherwyse than by the reuelacion of Iesus Christ in
the holye Ghost Bv. Trueth in this place is opposed or compared with the shadowes of the Lawe And that is trueth Trueth defyned according to the Hebrewe phrase which is the most perfect essence of any thing and the verye absolute perfection it selfe of a matter Therefore to such as perseuere the Lord in processe of time wyll open all the misteryes of pyetie and of the kingdome of God geuing vnto them all knowledge and vnderstanding which maye seeme to appertaine to true Godlinesse And the trueth shall make you free M. This place is excellent and worthy to bée noated The Lorde promiseth to his true Disciples which abyde in his worde fréedome by the trueth which they shall certainely knowe and so hée commendeth the knowledge of the Gospel of the fruite whiche we receyue thereby or of the effect Bv. The trueth I saye which is the Sonne of God Christ Iesus is the delyuerer of the worlde or Faythe it selfe whiche cleaueth vnto the euerlasting trueth maketh vs frée if so be we be the Disciples of Christ perseuering in his worde C. This is an incomparable benefite wherevpon it followeth that there is nothing better than the knowledge of the Gospell All menne féele the yoake of bondage and seruitude and doe confesse the same to bée a myserable thing seeing then the Gospell doeth delyuer vs from the same it followeth that the same is the treasure of the most happye and blessed lyfe Nowe let vs consider what liberty it is which Christe here noateth vnto vs. Bv. Hée speaketh of the libertye of mennes mindes whiche altereth not the state of Fortune setting the bodye free from the Lawe and bondage of the Maister but it deliuereth the minde from sinne Freedome of the minde from wicked and worldly desyres from the Tyranny of the Deuell from the feare of death from the seruitude of humane constitucions and from the yoake of the Lawe C. Wherefore séeing we obtaine that libertye by the benefite of the Gospell it maye thereby appeare that wée are by nature the seruauntes of sinne Wee must also noate the manner of delyueraunce For so long as wée are ruled by our sence and reason wée are bondmen to sinne but when the Lord doeth regenerate vs by his spyrite hée doeth make vs frée that being loused from the miserable bondes of Sathan wee maye wyllinglye serue the Lord in holynesse and righteousnesse al the dayes of our lyfe C. But regeneracion commeth of faith whereby it apeareth that freedome commeth of the Gospell Now let the Papistes bragge of theyr fréewyll wée knowing our owne seruitude and bondage wyll glorye in no other than in Christ R. Christ therefore teacheth in this briefe sentence after what manner wee are brought into the libertye of Gods children Fyrst we must here Christ Secondly we must beléeue that is to saye we must abyde in his worde and endure temptacion and abyde the Lordes leysure thirdlye we must be Disciples of Christ For he which beleeueth in Faith heareth the worde of God he which heareth the woorde of GOD hee is a disciple of GOD Fourthly we must knowe the trueth The worde is the trueth and hée whiche beléeueth the worde hée truely beléeueth the verity Lastly we must be frée And we must noate that libertye hath his degrées according to the manner of his Faith Rom. 8.23 Wherefore Paule being frée grooned styll looking for the full and perfect delyueraunce 33. They aunswered him we bee Abrahams seede and were neuer bonde to any man howe sayest thou Ye shall bee made free C. This aunswere was confusedly made vnto Christ and that by suche as were contemners and not beléeuing And this manner is muche vsed in the scriptures so often as mencion is made of the bodye of the people generallye to ascribe vnto all menne that thing which belongeth onelye to one parte M. The vnbeléeuing Iewes therefore brake foorth into the middest ⪠and there also gayne sayde Christ where there was nothing that appertayned vnto them Bv. They swelled with the nobillitye of theyr auncetours according to the fleshe but they vnderstoode not that the Lorde spake of the libertye of the minde C. They coulde not abyde that they being a chosen and holye people shoulde be brought into bondage For what had the adoption couenaunt profited them by which they were segregated or seperated from other Nations vnlesse they had beene counted the children of God Therfore they thinke that they haue iniurye done vnto them when liberty is offered vnto them as a benefite comming of fauour and grace M. Therfore to the end they might styrre vp the myndes of the simple against Christ they accuse him to bée a sclanderer of the aucthour of the whole Nation as though he made bothe him and his posteritye contemptible with the vyle yoake of seruitude Such spite and disdaine Sathan also vseth when he obiecteth to the ministers of Christ whiche preache the Gospell the contempt of the Saintes as though they dyd abase and discredite euery saint by exhorting menne to repose their trust onely in Christ Hée knoweth that the Saintes among Christians are in great estimation and that they are worshipped of some for gaine and of other some by simple ignoraunce and therefore neyther part can abyde that the Saintes shoulde bée contemned For this cause to hynder the race of Gods worde he rayseth vp certaine Pharisées whiche crye that the Saintes are to bée worshipped whome notwithstanding these Euangelists contemne And neuer were bonde to any man C. It maye séeme verye absurde that they denye them selues to haue béene at any tyme in seruitude séeing they were so oftentymes oppressed of other Tyrauntes and were subiect at that tyme to the Empyre of Rome Hereby wée maye easely perceiue how foolishe and vaine their boasting was and impudencye also in lying notwithstanding here was some pretence or collour because the vniust domination or rule of the enemies was no let but that by right they might abyde free R. For they séemed to haue respect vnto these notable promises as where it is sayde I haue made thee a Father of many Nations Gen. 17.5 I wyll make thee to grow exceedinglye and wyll make Nations of thee Yea Kinges shall proceede of thee Also Ge. 22.17 Thy seede shall possesse the gate of his enemies And in thy seede shall all the Nations of the earth be blessed C. But in this first of all they erred that they dyd not consider that the right of their adoption was founded vpon the Mediatour onely For howe came the séede of Abraham to be frée but onelye because it was exempted from the common seruitude of mankinde by the especiall grace of the redéemer Abrahams seede free by Christ The other error also is lesse tollerable that for so muche as they being bastards woulde not withstanding bée reckened among the children of Abraham and dyd not consider that it was the onelye regeneration of the Spyrite which maketh them the Lawfull Sonnes
in them hée meaneth not that they were simplye murderers but that they were driuen to suche made outrage and outragious madnesse by the hatred of GOD and his truth which is muche more worse For then the murder is not onely committed against men but also against God R. And because the Iewes were carnall they beléeued not the worde of Christ which cannot bée comprehended by humaine reason but by fayth onelye M. Therefore the preaching of the worde of God doth reueale the qualitie of the hearers discerneth the elect from the reprobate Euen as it is sayd hereafter He that is of God heareth Gods word ye therfore heare not because ye are not of God Furthermore the worde of God must be heard not only with our corporall eares but must also be receyued inwardelye into our heartes For although thou heare the worde of God and vnderstande the same except thou followe it and bring it to effect it cannot be truely sayd that it hath place in thée Euen so the worde of Christ hath then truely place in vs when the same hath place in our hearte and worketh in vs his effect that is to saye the worde of fayth to beléeue the wordes of doctrine to vnderstande the wordes of admonition to follow the wordes of consolation to comfort the wordes of pacience to beare and so of the rest Also the worde of God worketh by degrées insomuche that the worde of GOD taketh place in some more than in othersome according to the measure of fayth which God giueth to euerye man Bv. Wée sée also that vnbeléefe is the verye welspring of all wickednesse and there it taketh place where the worde of GOD is excluded 38. I speake that which I haue seene with my Father and ye doe that whiche yee haue seene wyth your Father C. He gathereth an argument of the contraries that they are boath enemies vnto God and the Children of the Deuell which resist his doctrine I saith he bring forth nothing but that which I haue learned of my Father Howe commeth it to passe then that the worde of God doth so greatly offende you but because my Father doeth not fauoure you R. My heauenly Father is true Nowe séeing my father hath wholy expressed hym selfe in me I cannot but speake the truth I haue learned no other thing of my Father of whome I was borne before all worldes and from euerlasting I sayde that I am the light of the worlde and that I came to saue the faithful that I am the Welle and the bread of lyfe these thinges are no lyes for so my Father taught me to speake because I am his naturall Sonne But ye doe that which yée haue seene with your Father His desire is to kil to enuie and to slay the which thinges also yée doe C. Hée sayth that hée speaketh and that they doe because hée executed the office of a teacher and they furiouslye went a boute to extinguishe hys doctrine Some traslate it And doe yee that c. As if Christ shoulde haue sayde Goe to shewe your selues to bee the Children of the Deuill by resisting mée for I speake nothing but out of the mouth of GOD. M. Let vs here learne by euident and certaine noates to put a difference betwéene the Children of God and the Children of the Diuell the which shall bee verye easie if so bee wee well vnder stande the nature of those two Princes The Elect are taught of the Lorde and doe gréedelye imbrace and obserue hys worde which is the truth The Children of the Deuill imbrace lyes and séeke with all their might to extinguish the light of the truth and to kill the preachers of the Gospell The which thing they learne of their father the Deuill Luk. 8.12 who wholly endeuoreth him selfe to pulle the word out of the hearts of men lest in beleeuing they shoulde be saued 39. They aunswered and sayde vnto him Abraham is our father IESVS sayth vnto them If ye were Abrahames children yee woulde doe the works of Abraham They aumswered Bv. They did smell well ynough that the Lorde thought their Father to be the aucthor of wickednesse the diuell himselfe now therefore with subtill questions they goe about to draw out somewhat out of the aunswere of the Lorde which shoulde be against the Patriarke Abraham that thereby they might stir vp the people to destroy Iesus as a calumniator and slaunderer of the holye Patriarke M. Therefore they so frame their aunswere that they doe not so much defende theyr owne estimation as the estimation of Abraham as though the Lord had deminished the same when hée sayde And yee doe that which yee haue seene with your Father As if they shoulde saye Take héede what thou sayest Our Father is Abraham a man most holye and acceptable vnto GOD R. which is an absolute example for vs all to leade our liues Why then doest thou speake euill of him as though hée had taught vs that which were wicked Doest thou thinke that it is lawfull for thée to slaunder all good men at thy pleasure without punishment Wée will not suffer such thinges As wée doe nothing that is euill euen so our Father Abraham hath taught vs nothing that is euell Bv. Wee therefore desyer to knowe of thée whether Abraham did any thing at any time which became not a good a Iust and a holy man to doe C. This altrication doth euidently declare howe proudly they contemned all the reprehensyons of Christe Still they arrogate this vnto them selues that they are the Children of Abraham and not only in that sence that they came of the progeny of Abraham but also that they were a holy people the inheritaunce of God and the children of God But this truste was wholy in the fleshe and carnall quight voyde of true Faith Euenso in lyke manner all ypocrites so soone as they haue gotten some cloake they obstinately resist God as though he could not see into their hartes If ye were Abrahams children M. The inuincible truth wanteth not true and euident argumentes to defend it selfe and to confute the contradiction of the wicked Here Christe conuinceth the vnbeléeuing Iewes to be none of the children of Abraham C And more euedently putteth a difference betwéene the true and the vnlawfull children of Abraham For he taketh from all those whiche are vnlyke to Abraham euen the very name It commeth often times to passe that the Children ar vnlike in manners their Parentes who begat them but Christ speaketh not here of carnall ofspring but only denyeth them to bee counted for the children of Abraham before god which do not retayne by fayth the grace of adoption For seeing the Lorde promised to the séede of Abraham to be their God all the vnbeléeuing which reiected this promise did cut of them selues from the stocke of Abraham The Carnall stocke of Abraham was not altogether vnprofitably and of no moment if so be trueth were Ioyned to the same For Gods election resteth in
the truth yet notwithstanding the trueth is neuer in him because hee speaketh the same to no other ende then to deceiue and to destroy Wherevppon Christ suffered hym not to speke though he spake the truth Luk. 4.41 Paule also would not suffer the spirit of Southsaying Act. 16.17 though he confessed the truth For that is a daungerouss trueth which bringeth credite to a mortall lye No heretique or false apostle at any tyme got credite and fauoure among men by mere lies but in mingeling some trueth with his doctrine he hath deceiued the minde of the simple When he speaketh a lye Bv. First this place teacheth that the falte of a lye is not to be layde vpon God the author of nature but it commeth rather of deprauation and corruption C Secondly that the Deuell is accustomed to lye and that he canne do nothing else but deceiue For he is a lyar and the Father of the. The deuell by his owne nature is a lyar not that he was so created of God but as he hath by his owne infidilitie gotten the same Insomuch that he is the father of lying because he is alienated from God in whome aloane all trueth abydeth and from whome the same doth flow as from a springing well R. For Sathan is not the Father of Lying and the author of the same because God is by hym selfe as Marcion dreameth but because hée aboade not in the trueth Lyes come of Sathan for he hauyng forsaken the trueth the lye succéeded of his owne accorde in stede of the same Bv. Sathan therefore is the welspring original and beginning of lying of eror of Sinne and of all euell euen as on the contrary parte God is the welspring of all truth and the truth it selfe 45 And beecause I tell you the truth therefore ye beleeue mee not M. He retourneth vnto that whiche he obiected vnto them before saying VVhy doe yee not knowe my speache Because ye cannot heare my worde When therefore he had opposed him selfe against the Deuell as the teacher of trueth he addeth by and by Because I tell you the trueth therefore yee beleue me not To declare that they hated his doctrine for no other cause than for that he spake the truth otherwise if hée had spoken lyes they woulde haue beléeued hym Bv. This he spake that by the similitude and lykenesse of their manners and disposition he might prooue the Iewes neyther to be the children of Abraham nor the Children of God but of Sathan C. Because séeing they had no cause to resist but onely for that they hated and coulde not abide the trueth they openly declared them selues to bée the children of Sathan M In this place wée sée that the truth to reprobate men is the cause of vnbeléefe which contrarywise to the elect is the cause and foundation of faith Neyther doth Christ simply vpbrayde the Iewes with this that speakinge the truth they woulde not beléeue but for that they did not beléeue because hee spake the trueth and no lye So in humayne matters nothing commeth more often to passe than this that men geue hede and credite to such as tell the moste false and vayne thinges but when they shoulde beleeue the trueth the greatest parte of men beléeue not and al because the trueth is set before them being redy to receyue a false lye If so be Micheas had tould King Achab a lye the king woulde easily haue beléeued him but because he vttered the truth the king could scarce abide to here him Bv. So that heare the nature and disposition of the Children of the Deuell is described 3. Kin. 22.8 These are lyke to their Father in quallitie in worde and in deede they feare not God they detest and abhorre all faith truth and puritie they despise and contemne the worde of God they followe Rapine murther and bloudshed they are enemies to all men and good profitable to none but to such onlye by whome they looke to haue greater profite and aduauntage agayne by hipocrisie they hide and discouer all thinges Whosoeuer frameth and ordereth hym selfe by this glasse searching out the grounde of his harte and iudging of his owne wordes and déedes he shall thereby learne whether he bee the Childe of God or the childe of the Deuell For so many as haue hated the truth and are indued with the spirite of lying and are ready to lye are of the Deuell and contrariwise they whiche are true and which speake the trueth from their hart are endued with the spirite of God And who hateth not to haue fellowship with the deuell Againe who doth not greatly estéeme and desyer to haue fellowshippe with God Wherefore let vs detest this deuelish vice that is this aptnesse and readines of lying and with oure whoale harte let vs loue the trueth let vs consider that true religion is prooued and declared by godlynesse and not by titelles Therefore it doth not profite vs to be called in name Christians except we be Christians in déede A. Iudas béeing aduanced to the dignitie of an Apostle loued lyes more than trueth and therefore Christe who knoweth not howe to lye called hym a deuell For the wicked ypocrite was more lyke the father of lyes than the Father of trueth 46. Which of you doth reprooue me of syn And if I speake the trueth why doe yee not beleeue me Bv. As hipocrisie is euer like it selfe and hath alwayes one cloake or other for it selfe so heare the Iewes consyderyng them selues thought thus secretly in them selues We want not lawefull causes whereby we maye refuse to béeleue thy preaching M. For in that wée doe not beléeue thée it is not because wée cannot here the truth and are of the Deuell as thou sayest of vs but because thou art a seducer not preaching the trueth but withstanding vs. To this secrete obiection Christe aunswereth by this Interrogation C. whiche procéedeth of faith and trust For when he knewe that his enemies coulde reproch hym with nothing he tryumpheth ouer them as victor And yet notwithstanding he doth not saye that he is frée from their slaunders For although they had no occasion to speake euell yet neuerthelesse they ceassed not to rayle on Christ but he knewe that he had not deserued the same And the gréeke worde Elegcheim sygnifieth to conuince which is when a man is not onely reprooued of some falte but also playnly conuinced to be giltie of the same But this defence is not referred to the perfect Innocencie of lyfe by which as he was the Sonne of God he excelled all other men but it ought to be restrayned to the circomstaunce of the place as yf a man shoulde saye that no man could obiect any matter against hym to prooue hym not to bee a faythfull Minister of God i. Cor 4. euen as the apostle also boasteth that hée knoweth naught by him selfe For this Appollogy or defence is not extended to to the whoale lyfe but is a defence of
alwayes then haue a consideration of the cause and there is no true consolation any where else in the testimony of a good conscience Bv. For it is a glorious thing for Christes sake and the profession of the trueth to bée in perrill to bée hated of menne and to suffer persecution Againe it is a fowle thing to bée afflicted for euyll doing For therefore sayeth the Apostle Peter See that none of you bee punished as a murderer or as a Theefe or an euyll doer or as a busye bodye in other mennes matters Yf any man suffer as a Christian man let him not bee ashamed but let him glorifye God on this behalfe For herevppon wée ought to bée moued to geue GOD thankes because when the worlde perrisheth in his owne blindnesse GOD geueth his lyghte vnto the Faythfull euen as the palpable darkenesse compassed the Aegiptians rounde aboute when the Children of Israell were in the manifest lyght Also wée must noate that the hatred of Christ commeth for want of vnderstanding when GOD is not knowne For vnbeléefe is alwaye blynde Not that the wicked vnderstande nor knowe nothing but because all theyr knowledge is confounded and sodainlye vanisheth awaye For my names sake M. Here let vs consider what difference there is betwéene God and the world Before God those thinges which the Apostles aske in the name of Christ they receiue before the world the name of Christ is the cause why the Apostles are hated Both these the Apostle felt and after them the true Ministers of the Gospell Because they haue not known him that sent me CYR. By this word sent is mente the whoaâ mistery of the Incarnation Bv. And it must néedes be that boath the Father and the Mistery of the Incarnation be vnknowen when his name is odiouse by whome the Father is knowen and the causes of the sendinge vnderstoode M. But who sent Christ God the Father Therefore the high Preistes Scribes and Phariseis knewe not God They could not knowe the Father béecause they knewe not the sonne whome he had sent R. They bragged of God and bosted that they were the true worshippers of God but they knewe not God For he whiche will knowe God must knowe him by his word and not by hys owne Immaginations and dreames i. Iohn 3.1 M. Euen so before he sayde vnto them Yee neyther know me nor my Father if ye had knowne me ye would haue knowen my Father also Séeing therefore the world is ignoraunt of God it oughte not to séeme straunge if so be the name of Christ bee odiouse vnto the childeren of this world and if for his sake the Faithfull are made a mocking stock But let this saying of saynt Iohn comfort them Beehold what loue the father hath bestowed on vs that we should be called the sonnes of God For this cause the world knoweth vs not because it knoweth not him What is Christ I praye you in the eyes of the world without the knoweledge of God the Father but meere blasphemy And what are the faythfull seruauntes of Christ but a superstitiouse people For the which cause the vnbeleuers and wise men of this world haue made them alway a iesting stocke But concerninge the ignoraunce of God in the Iewes read in the seuenth chapter going before and the twenty eyght verse 22. Yf I hadde not come and spoken vnto them they should haue hadde no sinne but nowe haue they nothinge to cloake theire synne withall M. He séemed to excuse the vnbeléefe of the Iewes and also their hatered which they bare agaynst him and his disciples by this that hée sayde But al these thinges shal they doe vnto you for my names sake bicause they haue not known him who hath sent mee as though they had not done all thinges of mallice but of Ignoraunce For this cause hee added these wordes C. leste any man shoulde think that this serued to excuse theire falte and hee sheweth that they were maliciouslye blind euenas yf a man should shutte his eyes that he myght nott bée constrayned to sée the lyghte For otherwise it might haue béene obiected vnto Christ yf so bée they knowe not thy father howe commeth it to passe thât thou doest not remedye their erroure Why dyddest thou not prooue whether they weare vnapte to bee taughte yee or noe Hee Aunswereth that hee hath done the duty of a good and faythfull teacher but without profite because mallice woulde not suffer them to come vnto a sounde minde Bv. As yf hee shoulde saye If I had not come and had so expresselye and plainlye opened vnto them the misteryes of the kingdome of GOD and the counsayle and loue of my Father they should haue had no sinne but nowe seeing I the sonne of God haue descended from heauen and haue expounded all the misteries of Gods kingdome and they them selues haue hearde and vnderstoode all thinges and yet would neyther knowe nor vnderstande them it cannot seeme ignoraunce which is maliciouse obstinacy and moste wicked contempt of the knowen trueth C. In these words also Chrrst séemeth to affirme that only vnbeleefe is sinne And there are some which so think For because Faith remitteth and wypeth awaye all synnes they saye that there is but one sinne of vnbeléefe which damneth This is truely spoken because vnbeléefe doth not only kéepe men from being deliuered from the desert of condemnation but also is the well spring and cause of all euels But all that disputation appertaineth nothing at all to this present place For the name of synne is not taken generally but for the circomstaunce of the cause in hand as if Christ should haue sayd that their ignoraunce was inexcusable because they had maliciously reiected God in his person euenas yf we should cal him giltlesse iust and pure whom we would absolue from one only fault of the which he was guilty Therefore this absolution of Christ is restrayned to one kinde of synne because he taketh from the Iewes the pretence of ignoraunce in the contempt and hatered of the Gospell Notwithstanding there aryseth yet a newe question as thus Was not the vnbeléefe which was before the comming of Christ sufficient to condemne men And they are madde men which gather amis of this place that whosoeuer dyed before the comming of Christ without fayth were in a doubtfull case vntill such tyme as Christ manifested him selfe vnto them As though there were not many places of Scripture which testify that the only testimony of conscience was sufficiente for them to condemnation Rom. 5 14 Death sayeth Saint Paul rayned in the world vntill Moyses Rom. 2 12 And in another place hee sayeth that they shall peryshe withoute Lawe which haue synned without the Lawe What then is the meaning of Christ There is in these wordes a concession or graunting because he meaneth that the Iewes haue now nothing any more to excuse their fault withal seing that wittingly willingly they had reiected the life offered vnto them And
Gospell not to liue at their owne pleasure but that their light might shine before men not to be Princes of this worlde but to beare the crosse wyth Christ Who came not to be ministred vnto Mat. 20.28 but to minister him selfe and to giue his life a redemption for many M. Wherfore let the Bishoppes of Rome marke well and sée how they defend their Lordship which they haue in the Churche vnder the pretence of Christ 19. And for theyr sakes sanctifie I my selfe that they also mighte be sanctified through the truthe R. To sanctifie is to ceparate to diuine vses C. Therefore in these words he doth more playnly explicate from whence that sanctificatioÌ doth come which is wrought in vs by the doctrine of the Gospell namely bicause he hath consecrated him selfe to the Father that his holinesse mighte appertayne vnto vs. For as the blessinge is extended from the firste fruites to the whole increace euen so the spirite âf God doth sprinkle vs with the holinesse of Christe and maketâ vs partakers of the same and that not onely by imputation for by this meanes he is sayde to be made vnto vs righteousnesse but he is also saide to be made vnto vs sanctificaon .1 Cor. 1.30 bicause after a sorte he offereth vs to the Father that by his spirite we may be renued into true holynesse And althoughe this sanctification perteineth to the whole lyfe of Christe yet notwithstanding it is specially to bée seene in the sacrifice of hys death bicause then he appeared to be a true Priest whiche consecrated the Temple the Altar all the Vessels Exod. 29.1 and the people by the power of his spirite A. Euen as before tyme in the Lawe it was shadowed R. Christe therefore sanctifieth him selfe That is he is made the instrument of God the Father by whiche he is glorified he offereth and sacrificeth him selfe that we also may be made the instrumentes and true sacrifices of hys diuine glory Sanctification M. For Christe hath not so sanctified hym selfe for vs that we may abide prophane and farre separate from the communion of his spirite and sanctification but although we be saued by hys onely holynesse yet notwithstanding we are sanctified also by the participation of his spirite They which are voyde of the same promise vnto them selues in vayne the fellowship of Christ Wherevpon the Apostle sayth Rom. 6.4 VVe are buried vvith him by Baptisme into his deathe that lykevvyse as Christe vvas raysed vp from the dead by the glory of the Father euen so vve also shoulde vvalke in nevvnesse of lyfe And in another place he sayth Roma 12.1 Offer vp your bodies a quicke sacrifice holy and acceptable vnto God vvhiche is your reasonable seruice This therfore is the sence meaning I sanctifie my self that is I dye for them that they by my death may be filled with the spirite of sanctification and may be made the holy vessels of God by the reuealed spirite of the Gospell M. This the Apostle comprehendeth in these wordes Hebr. 10.10 In the vvhiche will we are made holy euen by the offering of the body of Iesus Christe once for all In the truthe The worde of God is the truth euen as Christ sayd before Therefore the sanctification of the ministers of Christe and of the faythfull Acts. 15.9 Fayth maketh al thinges cleane consisteth in the truthe of Gods worde vppon the whiche fayth is grounded by whiche God purifieth the hartes Without this all things are prophane and vncleane 20. Neuerthelesse I pray not for them alone but for theÌ also which shall beleue on me through their preaching R. Thirdly Christe prayeth for all the faythfull whiche should be to the ende of the world This verily bringeth great consolation For if so be through the doctrine of the Gospell we beléeue in Christ there is no cause why we should doubt but that with the Apostles we are vnder Gods protection so that none of vs can perishe This praier of Christ is a quiet hauen into the whiche whosoeuer entereth he is safe from all perill of shipwracke for his wordes are of as great force as if he had solemly sworne that he is carefull for our saluation R. And firste of all this place confirmeth the authoritie of the Apostles agaynst those which very contemptuously extinuate and disprayse the preaching of the Gospell by the Apostles Prou. 20.9 for that they were men also subiect vnto errours And it is true that they were men in lyfe and in workes for who can say my harte is cleane but they preached the doctrine of the Gospel not by humaine but by the diuine ministerie Wherevppon Christe also prayeth for those which shoulde beleeue through their preaching Furthermore let our consciences be confyrmed agaynst the worlde and agaynst all the afflictions of the worlde For so soone as Christe prayed the Father hearde and the father hearing what remayneth but hys grace and readie affection towarde vs C. Let this also suffice vs whiche knowe that our fayth is founded vppon the Gospell preached by the Apoples though the worlde condemne vs a thousande tymes namely that Christe acknowledgeth vs for his speciall charge and coÌmendeth vs to his father Ioh. 11.41 of whom he can not choose but be heard C. When he addeth Throgh their preching He very well expresseth the forre and nature of fayth M. Euen as the Apostle Paule also Rom. 10 17 when he sayth that fayth coÌmeth by hearing And the worde of the Apostles is nothing else but the Gospell which they were commaunded to preach in the worlde Mar. 16.15 C. Wo then vnto the Papistes whose fayth is so farre from thys rule that they are not ashamed most blasphemously to say that the scriptures are like vnto a Shipmans hose and to a nose of waxe and that therefore the tradition of the Churche shall be their direction and rule of fayth But let vs be assured that the same fayth onely is approued of the sonne of God our Iudge alone whiche is conceyued by the doctrine of the Apostles For there shall no certayne testimonie any where else bee founde than in their writinges We muste also note what fayth the word of the Apostles doth bring foorth This Christ declareth when he sayth Which beleeue in me Let nowe the Iewes Turkes and Romishe rable glory of their fayth but it maketh no matter what euery one beleeueth and in whome he beleeueth Euery doctrine hath his fayth but the Apostolicall doctrine begetteth onely the faith in Christ And this faith alone is partaker of this prayer of Christ of the promises concerning euerlasting life 21. That they all maye be one as thou father arte in me and I in thee and that they also may bee one in vs That the world may beleue that thou hast sent me R. That which Christ prayed for his Apostles he nowe also prayeth for all the faythfull that they might be of one fayth
⧠A CATHOLIKE and Ecclesiasticall exposition of the holy Gospell after S. IOHN Gathered out of all the singuler and approued Deuines which the Lorde hath giuen vnto his Church by Augustine Marlorate And translated out of Latin into Englishe by Thomas Timme Minister Seene and allovved according to the order appoynted ¶ Imprinted at London by Thomas Marshe Anno Domini 1575. ¶ TO THE RIGHT HONORABLE Lorde Thomas Earle of Sussex Vicount Fitzwalter Lorde of Egremont and of Burnell one of the Queenes Maiesties Honorable priuie Counsayle and Lorde high Chamberlayne of hir house of the noble order of the Garter Knight Iustice of Oyer of the Forrests Parkes VVarraynes and Chases from Trent Southvvarde and Captayne of the Gentlemen Pentioners And to the right honorable Lady his wyfe encrease of honour and true knowledge in Christ Iesus THE GREAT PROfite which the ChristiaÌ minde is to receyue by reading this Booke was the cause why I tooke the paynes to Translate it out of Latin into the English toung and the Recommending therof the more diligently to haue it read was the occasion which moued me to Dedicate my parte therein to your Honors For what Englishe man is there which will not thinke it a Booke most worthy the reading which he seeth warranted by your Names The honorable and generall report whereof hartneth me to present it vnto you wherein ye shall finde the deepe and deuine Euangelist Sainct John the marrow of all Commentaries vppon him vnder the name of Marlorates Collection last and least my faythfull trauell to turne them bothe to the vse of my Countrey The thing I know your Honors will like well bicause as I heare you can skilfully iudge so I doubt not but you haue made your choyce what to reade which so muche bruteth the credite of your abilitie founde out by effect As for my labor may it please your Honors to like it as comming from one which caught with the commendation of your Learning and Wisdome generally noyzed could not but offer my selfe to you as the wondering Queene of Saba could not rest tyll she had seene Salomons person of whose wisdome she had hard so muche And withall I thought it good in offering my labor to your Honors to ioyne you both togither thinking with my selfe that it must needes follow that suche skill and iudgement beeing in so Honorable a man must needes by societie of matche worke like effect in so honorable a Mate Wherefore not to trouble your Honors with longer speache I take my leaue Recommending my poore Paynes to your Honors protection the recompence whereof you shall receiue in your reading of the booke whose fruite will bring by Gods grace health to your soules and continuance of your Honor. Your Honors most humble Thomas Timme ⧠A CATHOLIKE AND ECCLESIASTICALL EXPOsition of the holye Gospell after S. JHON The Argument ALthough the worde of GOD dependeth or hangeth not vpon the auctoritie of men yet notwithstanding 1. Iohn 4. as it is profitable to proue the spirites whether they be of GOD or no So it is necessarie that they which take vppon them the office of teaching in the Churche doe keepe their auctoritie in the same to the ende the testimonie which they bring concerning the truthe maye more firmelie abide with the faythfull But trulie this Gospell which John bringeth is nothing else than a testimonie of Christ Iesus that is to say that Christ is the sonne of God the life of men the light of the worlde the breade of life which came downe from heauen the resurrection the waye the trueth and the life the good Shephearde of the sheepe and to be short the onelie sauiour of the worlde It is conuenient therefore that wee knowe who this was which so beareth witnesse of him which was conuersaunt among men hauing the shewe of a seruaunt Philip. 2. being in the similytude of men and founde in his apparell as a man being tempted in all thinges as we are and yet without sinne This one witnesse is to be credited of vs euen as well as a thousand Heb. 4. because he was one that writ these thinges to the edefying of the Church and for the common profite of all men not by the common fame and report of other men but by that which is most sure and infallible namelie by that which he hearde and saw himselfe euen as hee himselfe speaketh of himselfe in the ende of this historie saying Iohn 19. He vvhich savve bare vvitnesse and his vvitnesse is true and hee knovveth that he speaketh truth that ye might beleeue And in an other place he sayth That vvhich vvas from the beginning vvhich vve haue hearde vvhich vve haue seene which we haue looked vpon and our handes haue handeled of the worde of life we shewe vnto you For this writer of the sacred Historie 1. Iohn 1. or Gospel was in the time of Christ being the brother of the Apostle Iames borne in Galilee and the sonne of Zebede and Salomon as many thinke Of whose calling to the office of an Apostle S. Mathew in the .iiij. Chapter maketh mention aptly therfore he calleth this history the Gospel for he doth more largely and plainelie set forth the diuinity of Christ and the mistery of our redemption than the other Euangelists The which thing being forseene by our Lord and Sauiour Christ called this our Euangelist and his brother also the sonne of Thunder or as Marke hath ãâã ãâã ãâã ãâã ãâã Furthermore the other three Euangelists are very large insetting forth the life and death of Christ but our Euangelist shortely touching those things staÌdeth more vpoÌ that doctrine by the which both the office of christ and also the power of his death resurrection is explicated And to be short all of them seking to set forth Christ the first three namely Mathew Marke and Luke do set before vs If I may so speake the bodye but Iohn the soule Insomuch that this Gospell maye truelie be called the key which openeth the doore to come to the vnderstanding of the other three For who soeuer shall attaine to the knowledge of Gods power the which is here cunninglie expressed he at the length shall reade with profite that which the other Euangelistes haue written as concerning the redeemer Neyther was it done without the singuler counsell of the holie Ghost that the Gospell written by Mathew Marke and Luke shoulde be published and set foorth in the worlde before that which was written by Iohn for the weake eares of the faithfull were not capeable of so great thunder Therfore it was conuenient that the Incarnation of Christ shoulde fyrst of all be set foorth his Natiuitie described and howe according to the scriptures he was borne of the seede of Abraham of the tribe of Iuda and of the stocke of Dauid by what documents he prooued him selfe to be the true Messias how according to the scriptures he suffered and was buried and rose againe the thirde
affirmeth that he is God Now séeing there is one God it foloweth that Christ is one essence with the father and yet notwithstanding that they differ in something R. For the Father imprinteth the Image The sonne is the Image imprinted or expressed The father shineth and the worde is the very same brightnesse which doth shine M. Wherefore we must not feare lest the Euangelist shall appoint a newe God vnto vs against the law of God in the which it is sayde Psal 81 Thou shalt haue no newe God He cannot bée God which is not equall with God in sempiternity It is written There is no God before me neither is there any after me If this word be sprong foorth after God it cannot be God But the Euangelist taketh awaye this feare from vs séeing he saieth not And that word was made God But the worde was God Not because afterward it ceassed to be God God forbid How had that béene God which coulde afterward ceasse to be God But to the ende he might expresse the euerlasting diuinitie of the worde of God the which hath no beginning he sayde and God was the worde That is to saye In the beginning before the worlde was made before all times this worde was God A. But this confession of Christian fayth by occasion was the cause of manye persecutions For when the worlde coulde not attaine to knowe by carnall wisdome howe God woulde be manifested in the fleshe it persecuted the Apostles and Martires of Christ to the death because they séemed to affirme the pluralitie of Goddes when as they with great constancie of minde affirmed that to be true whiche this our Euangelist hath here put downe by plaine wordes namely God is the worde But truely Iohn doth not affirme that God is with God 2. The same was in the beginning with God M. The Euangelist repeateth those thinges which he spake euen now but so that he ioyneth together those thinges which were spoken seuerally For these two being ioyned togither In the beginning was the worde And the worde was with God do attribute vnto the worde an vndoubted Godheade And it is very well that they are repeated ioyntly and together which in déede are ioyned together least occassion shoulde be giuen to the malicious to gather and say that the worde was in the beginning but not by and by coeternall or of like eternitye with God which was somewhat before the worde Therfore he repeateth this that the same was in the beginning with GOD ascribing vnto him the like sempiternitie with GOD. C. And so those two former partes are gathered by him into a short conclusion that he was alwaies and that with God to the ende we might vnderstande the beginning to be before all time Nowe wée sée with how fewe wordes notwithstanding circumspectlie and Godlye the Euangelist hath handled the mistery of the diuinity the which thing if the Christians of olde time would haue followed the churches had not beene so miserablie and daungerouslye deuided neyther shoulde they haue geuen occasion to the subtil and busie aduersaries 1. Cor. 2 to contaminate and obscure the deuine maiesty with their impure inuentions We shall not come into the wholesome knowledge of the diuinitie but by the meanes of the mediator the man Christ Iesus Wherfore it shall be good to learne with Saint Paule to know Christ Iesus and the same crucified that thereby we maye humble ourselues and maye diligentlye prosecute the mortification of our fleshe according to our promise Furthermore we are here admonished not to fainte because we sée in this our time also manye wicked sectes to be sprong vp they are the dartes of Satan against the wholesome truth of the gospell the which is a manifest signe that the truth is amongst vs for otherwise he woulde not stirre 3. All thinges were made by it and without it was made nothing that was made Al things were made by it C. After he hath affirmed the word to be God and declared his eternal essence nowe hée proueth his deuinitie by his workes B. shewing by what meanes he did insinuate and secretlie reueale himselfe to the worlde First of all he did it by creation for by him all thinges were made without him there was nothing made that is made secondely both by the conseruation déede for by his blessing al things liue M. First of all therfore the Euangelist propoundeth the worke of the creation then he passeth to the woorke of redemption And he putteth the worke of creation in a most briefe compendium of all thinges the which Moyses more largely hath described All thinges saith he Heauen Earth Sea and all things else conteyned in them were made by him that is to say Heb. 1. Collos 1. by Christ the worde of God So saith the Apostle By whome hee made the Heauens also Saint Iohn therefore by these wordes doth bring a light vnto that which Moyses hath written to the ende we might vnderstande that those thinges which are written in the first of Genesis as concerning the workes of creation doe set foorth vnto vs the deuinity of Christ R. For Moyses euen in the beginning of Genesis affirmeth that God made all thinges by his worde which is the onelie begotten son of God Christ our Lorde saying Gen. 1. And God sayde Let there bee light and there was light And afterwarde he sayth Againe GOD sayde Let there be a Firmament Let the waters be gathered c. Let vs make man after our owne Image Whereby wée sée that to be true which the Prophet singeth in his Psalme Psal 33. By the worde of the Lorde the heauens were made and all the powers of them by the breath of his mouth Psal 148. And in another place he sayeth He spake the worde and they were made hee commaunded and they were created Colos 1 And the Apostle Paule sayth All thinges were made by him and for him and hee is before all thinges and in him all things consist C. Therfore the Euangelist goeth about here to shewe that the word of God had his eternall action euen in the beginning of the creation of the worlde For séeing that he was incomprehensible at the first in his essence his power was then openlye knowne made manifest by the effect M. But where as the Euangelist sayth in the pretertence or time past that all thinges were made by it we must not thereby gather that after the worlde was created and all thinges therein contayned GOD doth make nothing anye more by his worde but doth suffer all things to be done by chaunse and is as it werein the meane time ydle or a sléepe God forbid For those thinges whiche hée made by his worde hée gouerneth and preserueth with his euerlasting prouidence as testifieth our Sauiour Christ him selfe Iohn 5 saying My Father worketh hitherto and I worke And the Apostle Paule 1. Cor. 12 Gen. 2 VVhich worketh all in all For in that
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
the worde of God was manifested in the fleshe For Christ did not onelye offer and set him selfe before the eyes of men to be séene but he woulde also be knowne by the testimonie and doctrine of Iohn Yea GOD the father sent him before to be a witnesse to his sonne Christ to the ende all men might the more easilie receyue the saluation offred of him R. Euen as therefore the Lorde GOD when he went about to make the worlde he reuealed him selfe out of the profounde darckenesse that is to say out of nothing by the word Euen so when he went about to restore the Faithfull and to repayre his Church he sent his Sonne appearing outwardlye and in the sight of men euen as if he had béene God in no point vntill at the length the glory of his Godhead more and more appeared for he was couered with the fragillitye of the fleshe and the shame of the Crosse least at the first sight he shoulde be knowen The which thing was foreshewed by Esay saying Esay 53 He is despised and reiected of men he is a man full of sorrowes and hath experience of infirmities wee hid as it were our faces from him hee was despised and wee esteemed him not Therefore when Christ shoulde come in the fleshe and couered with the shame of the Crosse he did not amis to send before his face a witnesse For so also the Lord foreshewed by Malachy that it shoulde come to passe saying Mala. 3 Beholde I sende my Aungell and he shall prepare the way before thy face This was Iohn the Baptist which was sent of GOD first that he might beare witnesse of Christ although his grace néedeth no testimony for the trueth is a sufficient testimony of him as he him selfe declareth in the fifth Chapiter saying Iohn 5 Ye sent to Ihon and he bare witnesse of the truth But I receyue not the testimonie of man But I speake these things that ye might be safe C. Therfore this our witnes was not ordained because of Christ or for Christes sake AVG. For because the sonne of God was so made man that the godhead laye hid in him there was sent before a great and excellent man by whose testimonie he might be founde more than a man And how coulde this man speake the truth of God Hee aunswereth to that and sayth that he was sent of God C. By the which wordes the Euangelist doth not confirme the calling of Iohn but doth onely make mention of the same by the way For this is not a sufficient certaintie or warraunt when men that runne of them selues boast them selues to be sent of GOD but the Euangelist speaking hereafter somewhat more of this witnesse thought it sufficient in one word to shew that he came not but by the commaundement of God after that we shall sée how hée affirmeth God to be the Aucthor of his ministerie Math. 1. Math. 3. Luke 3. M. And hée beginneth this part very wel of the forerunner Ihon as also the rest of the EuaÌgelistes doe For from the time of Iohns baptime that light hauing taken vpon it flesh Luke 2. Math. 2. began to be reuealed And although at the time of his Natiuitie certaine beames begaÌ to shine of that light as wée may see in the history of the Shepeherds of Simeon of Anna and of the wisemen yet notwithstanding whatsoeuer light had shined it vanished awaye by and by againe and was almost thirtie yeares euen to the beginning of his preaching obscured and darekened againe For this testimonie of Iohn was reserued kept euen vntill the same time in the which Christ woulde reueale himselfe to the worlde by the preaching of the Gospell and by the working of myracles that hée being the forerunner of Christ might prepare the way before him The whiche thing Iohn the Baptist sufficientlie declared by these wordes saying There standeth one in the middest of you whome ye know not Obiection C. But if any man obiect that the testimonie of Iohn is to weake being but a man that Christ thereby shoulde be proued to be the sonne of God wée may quickelie aunswere Aunswere that Iohn the Baptist is not cited as a priuate witnesse but because he was indued with aucthoritie from God he bare rather the person of an Aungell than of a manne Therefore he is not beautified or commended with the titles of his owne vertues but with this one that he was the Ambassadour of the mightye GOD. CHR. Iudge therefore none of those thinges which are spoken by him to be of man For he spake not those thinges which were his owne but the thinges that belonged to him that sent him and therefore he is called by the Prophete an Angell For it is the office of an Angell to speake nothing of his owne but that for which he is sent C. But we must note that the same which is spoken of Iohn is required to be in al the teachers of the Church namelye that they be called of God that the aucthoritie of teaching maye be founded on no other than on God him selfe For the Prophetes speake against such which runne being not sent of God Iere. 23. Rom. 10. They run sayth he and I sent them not Againe it is sayd Howe shal they preache except they bee sent And to be sent of God is to do the commaundement of God Whose name was Iohn C. The name is here expressed not onelye to discribe the man but also because it was geuen to him vppon consideration of the matter it selfe M. For the very name doeth containe in it selfe the signification of grace And iustlye he obtained this name which should be the foreronner and first preacher of the grace of God which was offered to the world by Christ And therefore by Gods appointment by the Aungell he receyued this name before he was borne and that not without the wonderfull admiration of his Parentes Luke 1. C. But the Lord had respect to the office to the which he ordained Iohn when he commaunded him to be so called by the Angell that thereby all men might knowe him to be a proclaimer of the diuine grace of God 7. The same came for a witnesse to beare witnesse of the light that al menne through him might beleeue The same came for a M. Nowe consequentlye he teacheth to what purpose Iohn was sent of GOD He came sayeth he to testify C. that he might prepare a Churche vnto Christ For he inuiting and calling all men vnto Christ doeth sufficientlye declare that he came not for his owne cause But to know from whence to whom what time Iohn came that which is contained in the thirde of Luke maye serue This our Euangelist after he had sayde that he was sent of GOD addeth this onely which was more necessarye namelye to what purpose he came being sent of God namely to beare witnesse M. The Prophetes also which were before Iohn came to witnesse that is to saye
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 â 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 EuaÌgelist 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
all the glorye of the onely begotten sonne of GOD in the dispensing of mans Saluation séeing the same is infinite The Israelites could not beholde the glory of Moyses countenaunce and yet could the eyes of the Apostles beholde the glorye of the onelye begotten sonne of GOD. They sawe surelye so much as was appertayning to the dispensing of our saluation Full of grace and truth B. As if he should saye I haue sayde that we haue seene and plainely beheld the glorye of the onelye begotten sonne of God and that not once or twise onelye because he was full of all grace and trueth M. The Euangelist therfore by these wordes commendeth the conuersation of Christ amongest his Disciples because of twoo thinges with the which the same was replenished namelye with grace and trueth Act. 7. C. Stephen also is sayde to bée full of grace but in another sence For the fulnesse of grace is in Christ he is the well from whence al we must drawe as more largelye hereafter shal be declared Iohn therfore meaneth that Christ was hereby knowne to bee the sonne of GOD because he had in him selfe the fulnesse of all thinges which pertained to the spirituall kingdome of God and because he truelye shewed him selfe in all thinges to bée the redéemer and Messias which is in déede the speciall note by whiche hée shoulde bée discerned from all other B. This fulnesse of grace in Christ was at sondrye times foreshewed by the Prophetes as in the Psalmes and in Esai Psal 49 Psal 89 Esay 16 Ihon. 14 and in other places Trueth in this place maye signifye sinceritye and integrity with the which Christ was alwayes replenished R. I am the waye sayeth he the trueth and the life 15. John beareth witnesse of him and crieth saying This was he of whome I spake He that commeth after me is preferred before me For he was before me Iohn beareth witnesse of him M. Because hée had sayd before that Iohn was sent to this end that he might testifye of Christ the true light which lighteneth euerye man comming into this world and by his testimony had brought most men to beléeue the same it was necessary that hée should adde these testimonyes and shoulde teache that they both testified one thing concerning Christ And he bringeth fiue of his testimonies by the which hée manifested Christ of the whiche wée will speake in order as wée come vnto them Iohn sayth hée beareth witnesse of him namely of the woord incarnate and of the onely begotten sonne of God C. For by the worde of the present tence the Euangelist meaneth the continual acte And truely this Doctrine ought to florishe for euer euen as if the voyce of Iohn did continuallye sounde in the eares of men So also he sayeth that Iohn cryed to declared that the doctrine of Iohn was not obscure and that he did secretelye tell the same in the eares of a fewe but that hée openly with a lowde voyce preached Christ R. This therefore so excellent a man whom the whole multitude reuerenced as a Prophete who for his holinesse and purenesse of life was taken for Christ this so singular a man I say beareth testimonye to Christ of this fulnesse Whereby the wicked obstinacye of the Iewes is noted that hauing so notable a personne to beare witnesse of Christ so plainelye and openlye Preaching of him yet notwithstanding abode in their hardnesse of heart and perished of the which the Euangelist spake before saying He came into his owne and his owne receyued him not And so all excuse is quite taken from them Saying this was he of whome I spake M. This is the testimony of Iohn Before that Christ came to him that is to saye to receyue Baptisme he instructed all men throughout al his race of Preaching of Christ which was nowe readye to come directing them from him selfe vnto Christ Baptizing them not into him selfe but into him and teaching to prepare the way vnto him And this is that which Paul sayth Iohn truelye Baptized with the Baptisme of repentaunce speaking of him that shoulde come after him that they might beléeue that is to saye Actes 19 Of Christ Iesus And hée pointed him out with the finger saying This is he of whome I spake C. By the which woordes he meaneth that this was his purpose from the beginning namely to make Christ known and that this was the ende of his Sermons M. Of this mynde and disposition ought euery Minister of Christ to bée that after the example of Iohn they learne not to preache themselues but Christ and not to suffer any to depend vppon them but to direct and send them vnto Christ So Saint Paul teacheth saying For wee Preache not our selues 2 Cor. 4 but Christ Iesus our Lord and our selues your seruauntes for Christes sake If all were endewed with this minde whiche will séeme to bée ministers of Christ there should be true concord and vnitye through the whole Churche neyther shoulde there bée at any time Scismes in the same C. Moreouer when Iohn the Baptist speaketh of Christe saying Hee which commeth after me although hée was elder than Christ by certaine monethes yet notwithstanding here hée speaketh not of his age But because he had done the office of a Prophete a certaine time before Christ had openlye shewed him selfe therefore by time he preferreth him selfe before Christ Therefore in respect of the publique reuelation of Christ Christ followed Iohn 16. And of his fulnesse haue all we receyued and grace for grace And of his fulnesse haue all wee receyued M. These woordes and that which followeth to the other testimony of Iohn beginning at the ninetéeth verse are referred of some to our Euangelist and not to Iohn the Baptist Although it make no great matter whose woordes these be yet notwithstanding there séemeth to bée no cause why they should bee taken from the testimony of Iohn the Baptist Nowe therfore he beginneth the Sermon touching the office of Christ because hée contayneth in him selfe the affluence and fulnesse of all good thinges insomuch that no part of saluacion is to be sought for of any other With God truely is the well of life of righteousnesse of trueth and of wisedome this well is hidden and shut from vs but in Christ the fulnesse of all these thinges is offered vnto vs. For hée is readye to flowe vnto vs of his owne accorde if so bee we geue vnto him passage by Faith And with Christ is the fulnesse because he hath receiued the spirite without measure Iohn 13 For the Father hath geuen all thinges into his handes The which thing was shadowed in the Lawe by Aron who when he was consecrated Priest had Oyle powred on his head the which for the great plentye thereof ranne downe by his Bearde euen to the skyrtes of his cloathing Psal 133. As therefore the Oyntment vpon the head which ranne downe the Bearde euen Aarons Bearde Euen so Christ was annointed
Euangelist woulde haue this graunted that the Image of all Spirituall blessinges was shaddowed onelye in the Lawe but in Christe perfectlye published and reuealed Wherevppon it followeth that if we separate the Law from Christ there shal nothing remaine therein bare figures In consideration of the which S. Paule sayth Colloss 2 that in the lawe are shadowes but in Christ the body M. And Moyses is sayde to be farre inferiour vnto Christ because he was in the house of GOD as a seruaunt for a testimonye of those thinges whiche shoulde be spoken Heb. 3 but Christ was as Lorde ouer his house C. The truth therefore consisteth in this that by Christ wée obtaine grace which the Lawe coulde not bestow So that this worde grace is taken as well for the frée remission of our sinnes as for the renouation of the heart 18. No man hath seene God at any time the onely begotten sonne which is in the bosome of the Father he hath declared him C. This is very well and aptly added for the confirmation of the former sentence For the knowledge of GOD is the gate by the which wée enter into the fruition of all good thinges Therefore séeing GOD doth reueale himselfe vnto vs by Christ onelye it followeth consequentlye that all thinges be sought for at the handes of Christ M. These thinges therefore doe so agrée with that which goeth before that the aucthoritie of Moyses vppon the which the Iewes did depende because hée talked with God face to face is thereby made inferiour vnto Christ Moyses saw not God nor any other man whether he were of the Prophets or of the Patriarckes C. Furthermore when Iohn sayth that no man hath séene God at any time his wordes are not to be vnderstoode onelye of the external sight of the corporall eye for hée meaneth generallye that séeing God dwelleth in the light which no man can attaine vnto hée cannot be knowne but in Christ 1. Timo. 6 his liuely and expresse Image Wherfore our condition is farre better than the state of the fathers because GOD which at the first lay hid in his secret glory hath now after a sort made himselfe visible For certainely when Christ is called the very expresse image of the father that pertayneth to a speciall benefite of the newe Testament Euen so the Euangelist in this place sheweth vs a newe and straunge thing when he sayth that the onelye begotten sonne which was in the bosome of the Father and before that time hyd is now expressed vnto vs. He commendeth therefore the reuelation of GOD which by the Gospell is brought vnto vs in the which he putteth a difference betwéene vs and the Fathers and doth preferre vs before them If any man obiect and say that God was then also séene of the fathers face to face Obiection as we reade that the Patriarcke Iacob did Gen. 32 Deut. 5 Num. 12 God spake also to the Children of Israel face to face to his seruant Moises we may aunswere that the same sight is in no poynt to be compared to ours Aunsvver For GOD vsing at that time obscurelye to shew him selfe and as it were a far of when hée appeared more gloriously vnto some they sayd that they had séene him face to face Therefore they haue respect vnto their time howbeit they saw not GOD but as it were in shadowes and mystes A singuler vision was that almost farre excéeding all the rest which Moyses obtayned in the mount and yet notwithstanding the Almightie expresly sayth Thou canst not see my face Exod. 33 onely thou shalt see my hinder partes By the which metaphore he declareth that the time of full and perfect reuelation is not yet come R. But now he which séeth Christ séeth the Father also Iohn 14 For the sonne onelye knoweth the Father and hée to whom soeuer the sonne will reueale him C. Therefore this is most certayne Math. 11 that GOD whiche was at the firste inuisible hath now appeared in Christ When hée sayeth that the Sonne is in the Bosome of the Father it is a translation or kinde of speach borrowed of the custome of men who are sayde to admitte those into theyr bosome to whome they commit al secréete matters The place of counsell is the brest Therfore he teacheth that the sonne was euen in the deepe counsel purpose and secréete minde of the Father to the ende wée might knowe that we haue as it were the open and reuealed breast of God in the Gospell Colloss 2 19. And this is the record of John when the Iewes sent Priestes and Leuites from Ierusalem to aske him what art thou And this is the recorde C. Hitherto our Euangelist hath made mencion of the Sermon whiche Iohn made concerning Christ and nowe he commeth to a more famous testimonye geuen to the messengers of the hye Priestes to carrye to Ierusalem Hée sayeth therefore that Iohn openlye confessed wherefore he was sent of GOD. R. And in that the Euangelist so oftentimes maketh mencion of the testimony of Iohn the Baptist it is done speciallye for twoo causes first to cast in the Iewes téeth and to vpbraide them with their impietye which tooke Iohn the Baptist for a man of GOD and the Lordes annointed and yet notwithstanding would not beléeue him concerning the testimony whiche hée bare of Christ and also that he might keepe the godlye Iewes in the fayth of Christ being nothing dismayde with the persecution of the Scribes and Pharisees which contumeliouslye put Christ to the shamefull death of the Crosse Secondly to declare the constancye of Iohn the Baptist in maintayning his former testimony which he had geuen concerning the Messias and to proue that hee was not a Reede shaken with winde M. Whereas therefore the Euangelist sayth Mat. 11 VVhen the Iewes sent from Ierusalem it is not to bée vnderstoode of the common sorte of people which thought well of Iohn but rather of those which bare rule and which could also by theyr owne aucthoritye commaunde the Priestes and Leuites to go whyther they woulde haue them The Euangelist Iohn maketh mention that the Priestes and Leuites were sent from Ierusalem partely that wée might vnderstande by the qualitye of the message the purpose of the senders partely that he might adde a certaine waight and grauitie to the testimonye of Iohn which was not geuen in secréete or to the eares of the common people onelye but to such as were seriouslye sent from the Elders of the people yea from the Elders of that famous City Ierusalem But with what purpose came these messengers to Iohn Surelye the people had béene nowe without Prophetes a long time And Iohn came sodainly foorth vnlooked for Euerye man looked nowe for the comming of the Messias as wee maye sée in the storye of the Woman of Samaria I knowe sayeth shee That the Messias shall come whiche is Christe Iohn 4 when hee therefore commeth hee shall shewe vs all
because he was sent of GOD before the face of his Sonne as a cryer and forerunner to prepare the waye before him and to mooue the heartes of the Children of Israel to true repentaunce 26. John aunswered them saying I baptize you with water but there standeth one among you whome ye know not C. Concerning the Baptime of Iohn of Christ and of the Apostles it is sufficiently spoken in the thirde of Mathew A. Now Iohn the Baptist doth secretlye reprehende the blindenesse of the Iewes because they were ignoraunt of Christ to whom principally they should haue directed their mindes And he doth alwayes inculcate this diligentlye that no part of his ministerie can be knowne vntill they be come to the aucthor himselfe Hée sayth that Christ standeth in the middest of them to the ende that hée might stirre vp their indeuour to know him M. And hée noteth therewith also their peruerse and worldely iudgement by the which they iudged of the men of God according to the outwarde appearaunce and vaine shewe Christ was in the middest of them that is to saye hée was conuersaunt among them but they knewe him not And wherefore Bycause he was base in his outwarde appearaunce and as a common man By the waye let vs here note that it is the lot of Gods children not to bée knowne in the worlde and because they are not knowne they are sure to haue reproche for their parte Reade the .xij. verse of the seuentéenth Chapter of Mathew And the first verse of the thirde Chapter of Iohns first Epistle Touching the seuentéenth verse following reade the thirde of Mathew 28. These thinges were done in Bethabara beyond Jordan wher John did baptize B. These wordes are added to the ende the testimonie might be more certaine And worthy truly was this testimonie of Iohn being giuen so constantlye to the chiefe Rules of the Iewes in so great a concourse of people as was there assembled This aunswere of Iohn tooke from them all excuse that might afterward ensue C. Therefore the noting of the place doth not onelye make for the truth of the historie but also to the ende we might know that this was done where manye people might heare it being a place of great resort For many came to the baptime of Iohn and this was the ordinarie place where hée baptized 29. The next daye Iohn seeth Iesus comming vnto him and sayth Beholde the Lambe of God which taketh away the sinne of the worlde M. This is the thirde testimonye of Iohn the Baptist concerning Christ Hitherto Iohn hath shewed what the Baptist witnessed first of all to the people concerning Christ being absent secondely what aunswere he gaue to the Pharisees that were sent from the Elders of Ierusalem and now consequentlye he sheweth what hée witnessed of Christ openly hee being present C. There is no doubt but that before this time hée had spoken of the reuealing of the Messias but when Christ was come foorth hée thought it good in short time to publish his proclamation concerning Christ and now the time was at hande in the which Christ ended the office of Iohn euen as when the sonne is rysen the twy light as wée call it vanisheth awaye Therefore when hée had shewed to the Priestes that were sent that hée was in the middest of them of whome the truth and force of Baptime shoulde be learned the day following hée shewed hym openlye And this is the cause why Christ offereth himselfe into the presence of Iohn Therefore the next daye following Iohn sawe Iesus comming to him M. But from whence and to what ende This is sufficientlye declared in the thirtéenth verse of the thirde Chapter of Mathew where it is sayde Then came Iesus from Galile to Iordane to Iohn to be baptized of him Behold the Lambe of GOD. C. He nowe briefelye and plainely expoundeth the office of Christ namelye that he taking awaye the sinnes of the worlde by his death reconcileth men vnto God Christ truelye bestoweth other benefites vpon vs but this is the chiefe vppon whiche the rest depende that hée in pacifying the wrathe of his Father maketh vs to bée counted iust and righteous For out of this well floweth all Riuers of good thinges because God not imputing our sinnes receyueth vs into his fauour But by this word Lambe he hath respect to the olde Sacrifices of the Lawe Hée had to do with the Iewes who being accustomed with Sacrifices coulde bée no otherwise taught concerning remission of sinnes than by setting before them a sacrifice And there being many kindes of Sacrifices he maketh mencion onely of one by a figure called Sinecdoche And it is likely that Iohn had respect vnto the Paschall Lambe So that the Iewes for the most part hauing a verye grosse and supersticious opinion of Sacrifices were of him reprooued for the same shewing to what ende all those belong This was the wicked abuse of Sacrifycing that they had theyr trust reposed and fired in the outward signes Therfore Iohn setting Christ before them affirmeth him to bée the Lambe of God by the which he meaneth that whatsoeuer sacrifices the Iewes were wont to offer vnder the Lawe they were of no force to put awaye sinnes but were only figures the truth of which were fulfilled in Christ him selfe Heb. 9.10 Psal 40 As Saint Paul at large sheweth in diuers places Saint Iohn vseth this worde sinne in the singular number for all kinde of iniquitye as if hée shoulde saye what vnrighteousnesse soeuer there bée which allienateth God from men it is taken away by Christ B. For christ is he alone which taketh away the sins of the world for hée which beléeueth this testimonye wil craue al pardon for his offence of this our onely hye Priest all other creatures set apart Good men maye exhorte to beléeue in Christ and to hope for remission of sinnes at his hande and maye also testifye that all sinnes are truely remitted to the faithfull but they can not remitte or pourge sinnes by theyr owne power or geue and encrease Faith in Christ For he is the onelye meane to take awaye sinnes We must also note by these woordes of Iohn the Baptist that Christ was manifested to bée a redemption not onely to the Iewes but also to bée made a Mediatour and Sauiour to the whole worlde As our Euangelist sayeth also in another place 1. Epist 2 He dyed not for our sinnes onelye but for the sinnes of the whole worlde The which is not so to bée vnderstoode as though that slaine Lambe tooke away the sins of them onely which in this worlde lyue in the newe Testament wheresoeuer No it is not so to bée vnderstoode for he taketh away the sinnes of all those also which from the beginning of the worlde were partakers of the grace of GOD. Neyther did anye other thing in the olde Testament take awaye the sinnes of the worlde than the same that is in the newe a healer of our soores that is
knowe Touching the calling of him the Lambe of God and what is thereby to be noted it is already declared in the nine and twenty verse 37 And the two disciples heard him speake and they followed Iesus M. They did as yet directlye folow Iesus forsaking al that they had for they were afterwarde called of Christ but they followed him to get some knowledge of him the whiche when they had gotten they returned to theyr owne againe But let vs note the disposition and example of these twoo first in this that although they were of the Disciples of Iohn with others moe yet notwithstanding they did not so stacker that they woulde not geue eare and credite to his woord as some other of the Disciples did who were nothing moued with all these testimonyes concerning Christ to ioyne them selues vnto Christ naye they vpon a rashe zeale did greatlye withstande the opinion and Iudgement of theyr Maister Secondlye in this that it is shewed wherevpon they were moued to followe Christ The twoo Disciples sayth hee heard him speake and they followed Iesus Therefore by the hearing of the worde which Iohn preached concerning Christ they were moued to followe Christ As yet they had séene no Myracle neyther had they hearde of any Myracle done by Christ Christ therefore was at the first made manifest by Iohn in the woorde and not by the admiration of Myracles And thus are Gods elect satisfied who desyre not Myracles but are content with the worde of God The wicked generation sayde Iohn 6. VVhat signe doest thou that we maye see and beleeue thee And againe Maister Math. 12 wee would see a signe of thee B. Moreouer we sée that God in due time bringeth all thinges to passe Iohn many times before had witnessed bothe to the people and also to his Disciples concerning Christ Iesus and yet notwithstanding it was reserued vntill this moment of time that Christ the Maister of life should bée knowne and that the Disciples of Iohn should geue credite to the testimony of theyr Maister Therefore when the worde of the Gospell is eyther foulye contempned of Hogges or outragiouslye reiected of Dogges it must bée yet constantly and with good hope Preached and committed to the heauenlye Father that he wil make the same effectuall when and in whom it shall please him 38. And Iesus turned about and sawe them follow him and saith vnto them what seke ye They sayd vnto him Rabbi whiche is to saye if one interprete it Maister where dwellest thou C. As Christ had offered him selfe to his Disciples that they might come vnto him euen so nowe they comming vnto him he gently annimateth and exhorteth them Neyther doeth he tarry to let them mooue the question first but asketh them saying VVhat seeke yee M. He was not ignoraunt what they sought for But thus he meant by his gentlenesse to make them more bolde and take from them al shamefastnesse For he doth very wel first of all to demaunde what they seeke because it maketh verye much what they seeke for which followe Christ One sayde vnto Christ Maister I wil followe thée whether soeuer thou goest But because he sought not for that thing in Christ which he shoulde haue sought for he was not admitted to bée a Disciple but hearde it sayde vnto him The Foxes haue holes Math. 8 and the Birdes of the ayre haue nestes but the Sonne of man hath not where to rest his head C. But this so gentle and friendly inuitacion which pertayned to these twoo doth now pertaine vnto all men Wherefore we néede not feare that Christ will hyde him selfe from vs or will denye vs accesse vnto him If he perceyue that we desyre to come vnto him but will rather stretch foorth his hande to helpe our indeuours And howe should not he helpe those that come vnto him which séeketh a farre of those that go astray that he might bring them into the waye They sayde vnto him Rabby M. They woulde not slightlye and with circumstaunces by the waye shewe vnto him what they sought for but as it was néedefull in a matter of waight meant to declare vnto him theyr minde a parte and that more exactly and to vnderstand of him the worde of trueth therefore they aske of him where he dewelleth or as it is in the Gréeke texte where hée abideth C. The name of Rabbi was common to greate men and such as were of honour and great calling But here the Euangelist sheweth another vse of this worde in his time namelye that Doctours and interpretours of the woorde of GOD were saluted with this name Althoughe therefore as yet they knowe not Christ to bee the onelye Maister of his Churche yet notwithstanding they being mooued with the title that Iohn gaue vnto him they doe count him as a Prophete and teacher the whiche is the first steppe to aptnesse to be taught Where dwellest thou By this example we are taught not to be content with the naked bare sight of Christ but also to séeke where his abiding place is that he maye receyue vs as Ghestes For there are some which smel the Gospell a farre of and so they suffer Christ sodainelye to vanishe awaye and to let slippe whatsoeuer they had learned of him And although they were not then made his Disciples yet notwithstanding there is no doubt but that the same night he did more fully instruct them insomuch that a litle after they were wholly addicted vnto him 39. He sayth vnto them Come and see They came and sawe where he dwelt and abode with him that day for it was about the tenth houre Come and see M. Who can sufficientlye expresse this great facillitye and humanity of our sauiour Christ He might honestly haue made a deniall of that whiche they demaunded or in twoo words haue shewed them the place of his abiding but he is so farre from being offended with theyr vntimelye comming that he inuiteth and biddeth them to come and sée his Mansion place when they demaunded where the same was Iohn 6 R. Christ therfore receyueth so many as come to him in faith and reiecteth none Nay he calleth all men vnto him saying Math. 11 Come vnto mee all yee that trauell and are heauy laden and I will ease you Great therefore is the facillitye and gentlenesse of Christ toward these Disciples First he asketh them what they woulde haue and then of him selfe he biddeth them home to his lodging although in time not conuenient no doubt to the ende they might lodge with him all night and might heare more of him But in that he sayth Come and see and sayeth not rather I dwell here or I dwell there It seemeth to declare that no man can knowe Christ a right except he haue experience of the féeling of Christ by faith They shall be all taught sayth the Prophete of God But that feeling of faith commeth not but by the ministerye of the woorde Esay 54 Who so euer
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
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 âor 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
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
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
first should come to the Shéepeheard of Soules not as one strong and whole but as a weake féeble and straying Shéepe So it was méete that such a one should come to the Phisition as was not whole or lightlye sicke but such a one as was troubled with a gréeuous and daungerous disease in the which first of all the singular benefite of healing geuen to the world in Christ and secondlye that singuler humanitye and gentlenesse of the Heauenlye Phisition is declared which should afterwarde bée the Instrument to increase and spreade foorth the Heauenlye grace Here therefore that appeareth to bée most true which the Apostle writeth saying God hath chosen the foolishe thinges of the worlde 1. Cor. 1.27 to confound the wise and God hath chosen the weake thinges of the worlde to confound thinges which are mightye and vnable thinges of the worlde and thinges which are despised God hath chosen yea and thinges which are not to bring to naught thinges that are that no fleshe should reioyce in his presence R. Moreouer the EuaÌgelist writeth of the Woman according to the rule of charity which willinglye euer sought to excuse and hide others faultes For this Woman was an Harlotte notwithstanding more honestlye hée calleth her a Woman and not a Harlotte A. But least any man shoulde thinke that this woman went therefore out of the Citye to séeke Christ the Sauiour of the worlde as wée may reade howe that the Woman of Canaan went out of the Coastes of Tyre and Sydon Mat. 15.22 to intreate Christ for her daughter possessed of a Deuyll the Euangelist not vnaptly sayeth Apoc. 22.17 that shée came to drawe water yet notwithstanding she founde him by the welles side Esay 65.1 which geueth the water of life fréelye to them that thyrste to the ende wée might note that to bée most true which the Lorde sayeth by his Prophete Ro. 10.20 I am founde of those which sought me not And thus it happeneth vnto vs oftentimes that while wée are thinking and doing of another thing the benefites of our Heauenlye Father are offered vnto vs. Insomuch that the trueth of Gods word maye appeare Iohn 15.16 Ye haue not chosen me but I haue chosen you M. For shée was altogeather ignoraunt of that which should come to passe Not knowing of all these thinges shée chaunsed vpon our Sauiour Christ Shée came to drawe water for bodyly drinke and shée found the well of life by which the Soules of men are refreshed to euerlasting life Shée séemeth to come by chaunse but he which disposeth al things led her mind by his secrete working that she might come in this moment in the which she should finde Christ the well of life By this example we sée howe our actions are in the handes of God so disposing those thinges which we intende to doe that oftentimes we doing one thing happen vpon another thing of the which we neuer thought Rebecca came to the Well not thinking to finde the seruaunt of Abraham there which was come to betrothe her vnto his Maisters sonne but intending to drawe Water and although she might séeme to come by chaunse to this Well Gen. 24.5 yet notwithstanding shée came by the prouidence of God and by chaunse met with him whome shée looked not for God disposeth all our affections as it pleaseth him Gen. 29.9 Euen so also Rachel founde not Iacob as one that shoulde bée her Husbande whome shée knewe not but came to the Well to water her Fathers Shéepe But the God of Abraham Isaac and Iacob ordered all thinges by his secréete disposition Also Lydia a Seller of Purple came not to the Temple which was by the Ryuers side but onelye for Deuotions sake being altogeather ignoraunt of Paul âcts 16.14 and Barnabas the Apostles of Iesu Christ and yet neuerthelesse shée met with them the Lorde prouiding for her sauyng health So that as wée haue sayde those thinges which belong vnto our Saluation are bestowed and offered vnto vs by the prouidence of God without our knowledge when wée are otherwise occupyed to the ende we might learne whollye to depend vpon his diuine prouidence as Saint Iames verye well teacheth vs to doe Iam. 4.14 R. Verylye in this place we maye beholde the wonderful Iudgementes of God For Christ fled from Iewrye in the whiche were the High Priestes Scribes and Pharisées being holye as they séemed both in outward profession and also in Godlye life But to the Harlot ouerwhelmed with sinnes looking as yet for no such thing hée came brought her Saluation to the ende men maye knowe that to bée true which hée sayeth in another place Math. 21.31 1. Tim. 1.15 The Publicanes and Harlottes shall enter into the Kingdome of God before you Also the Apostle Paul sayeth Christ Iesus came into the worlde to saue sinners Bv. Therfore Christ taried not vntyll the Woman of Samaria asked grace or vntill shée spake first vnto him but preuenteth her who minded to say nothing and offereth vnto her occasion to speake saying Geue mee drincke Bv. Modestlye speaking vnto her whome hée might haue called by a reprochefull and vnhonest name But nowe throughout all his communication hée tempereth his speache as if hée had had to doe with a verye honest woman least he should offende and dryue her awaye by sharpenesse of woordes By which his behauiour he hath left an example to the Preachers of the Gospel by lenitye and ciuill wisedome to winne manye to Christ and to righteousnesse and for this cause to abstaine from reprochefull woordes and lauishnesse of tongue C. And whereas he requireth water of this woman hée doeth it not simplye for this purpose to haue occasion geuen him to teache her for Thirst constrayned him to desyre Drinke but this coulde bée no let but that when hée had gotten occasion hée vsed the same because hée preferred the womans saluation before his owne necessitye Therefore forgetting his Thyrst and taking tyme and occasion to talke that hée might instruct her in true Godlinesse hée bringeth her from the consideration of visible water vnto that which is spirituall and watereth her mynde with heauenly Doctrine which denied to geue him water 8. For his Disciples were gone awaye into the toune to buie meate Bv. This the Euangelist addeth of him selfe least any man shoulde aske And why did he not commaunde his Disciples to drawe Water This occasion which the Lorde offereth to the sinful woman séemeth to be very base and contemptible and no marueyle séeing to the most parte of vs at this daye they séeme small occasions which the Lorde offereth vnto vs to put vs in minde of amendment But the faithful man despiseth no occasion which maye mooue him to repentaunce M. Moreouer in that our Sauiour Christ was solitarye and alone the woman might the more bouldly put awaye shamefastnesse and also the better consider of her faulte Therefore the wisdome and Ciuillitye of Christ is
maketh no accounte of any but of those alone which excell in rytches or dignitye Wherevppon Gen. 6.4 among the Hebrewes they were called men of renowne Also what maner of disease it was wherwith this man was troubled there is no mencion here made CHR. It is verye likelye that hée had the Paulsey M. But what disease so euer it was this is euident that it was incurable especiallye it hauing continewed so many yeres 6. When Iesus sawe him lye and knewe that hee nowe long time had beene diseased hee sayeth vnto him wylt thou bee made whole When Jesus sawe him Bv. Christ asketh not this question as though hée were ignoraunt of his desyre B. but by this demaunde the Lorde went about to styrre vp in this sicke man a desyre of health to the ende hée might the more thankfullye and with greater admiration receyue the benefite C. to the ende also hée might make the witnesses which were present the more attentiue who being otherwise occupyed might haue neglected the myracle as oftentymes it commeth to passe in matters that are sodainelye done Bv. Furthermore the purpose of the Lorde was to declare that no man coulde haue health excepte hée hated the disease with the which afore time hée had béene gréeued and vnlesse hée earnestlye desyred health R. As Christ therefore preuented the Supplication and request of the Sycke Man for hée asked him the question before hee desyred healthe euen so by his vnspeakeable goodnesse hée preuenteth the Prayers of all those which labour through fayth as hee him selfe testifyeth saying It shal come to passe that before they call I wyll aunswere Esa 45.24 and before they speake I wyll heare CHR. Hée sayeth not Wylt thou that I heale thée Neyther doeth hée requyre Fayth of him saying Doest thou beléeue that I am able to cure thée of thy Disease For Christ was altogeather vnknowne vnto him as shall appeare by that which followeth 7. The sicke man aunswered him Syr I haue no man when the Water is troubled to put mee into the Poole but in the meane tyme while I am about to come another steppeth downe before mee Syr I haue no man Bv. The sicke man according to his grosse vnderstanding not perceyuing whereabout the Lorde went doeth at large declare vnto the Lorde his calamitye signifying neuerthelesse that hée wanteth not good wyll but rather abillitye for that hée coulde perswade no man when the water was troubled to ducke him in the Poole M. In that hée calleth Christ Ioh. 20.13 Lorde hée so doeth according to the manner of that Countreye So Mary called Christ Lord whome shée supposed to bée a Gardiner This man knewe not the Lord therefore hée sayde not Lorde I woulde be made whole helpe mee But simplye hée maketh his complaint what hath hindered him hytherto from receyuing his health hoping that peraduenture it might come to passe by the meanes of Christ who spake so friendlye and familliarlye vnto him hée might in conuenient time bée put into the water C. But this sicke man behaueth him selfe euen as wée all are wont to doe For hée includeth Gods helpe in his owne cogitation not daring to warrant more vnto him selfe than hée could conceyue in his minde And whereas Christ beareth with his infirmitye wée haue therein a spectacle of his clemency of the which euery one of vs daylye hath experience when wée staying our selues whollye vppon those meanes which are next vnto vs he stretching out his hande contrarye to our expectation out of secrete and hidden places sheweth howe greatlye his goodnesse surmounteth the straites of our fayth Furthermore by this example Patience wée ought to learne sufferaunce Long was the tearme of eyght and thyrtye yéeres all whiche tyme GOD deferred his benefite of healing this miserable creature the which notwithstanding hée had determined to bestowe vppon him from the beginning R. Notwithstanding hée doeth not accuse or complaine neither doeth he curse those which preuented him but quietlye and without the reprooche of others hée telleth that he hath béene preuented Furthermore hée doeth not wishe him selfe forlorne neyther doeth hée curse the daye of his Natiuitye but patiently he bewayleth his callamitie M. Finallye we sée howe lytle pitye and humanitye there was in this notable Citye insomuch that there was not one found which would any whit helpe this miserable sicke man to his health and yet notwithstanding the true worshippe of God was professed in this Citye Whervpon Christ iustlye sayd to the Iewes Mercy is preferred before Sacryfice 1. Sam. 15.22 Math. 9.13 I wyll haue mercye and not Sacrifice And yet notwithstanding this inhumanity and pitilesnes happened not to the sicke man without Gods diuine counsaile for God had otherwise appointed for him Let them remember this which in like maner are destitute of mans helpe that they murmure not against the Lord and that they accuse no man but theyr owne sinnes of the which our outwarde calamities ought to put vs in minde 8. Iesus sayeth vnto him Ryse take vp thy bed and walke Bv. The Lorde minding to shewe him selfe to bée euen the verye same whome Angelles serue by whose force the water is troubled and the sicke healed and to bée the verye same in lyke manner which at his becke onelye taketh awaye the diseases both of bodye and Soule sayeth vnto the sicke man Rise take vp thy bed and walke M. The sicke man for this cause sayd that hée was myserable for that he had not a man to put him into the water by and by after the troubling of the same but the Lorde going about to declare vnto him by his Vertue and Grace that hée is not miserable whiche wanteth mannes helpe if so bée he maye haue the helpe of God sayeth Ryse take vp thy Bed and walke He might haue sayde Bée thou whole and frée from this Disease but hée thought it better to commaunde him to doe that which might bee a manifest signe vnto him of true and vndoubted health and also a manifestacion of Gods power in the eyes of all men So to the Ruler of the synagogues Daughter which was dead hée sayde not Daughter liue nor to Lazarus Lazarus liue But he sayde Daughter aryse and hée commaunded meate to bée geuen her Mat. 5.43 Ioh. 11.43 Math. 9.6 Also Lazarus come foorth and againe lose him and suffer him to come foorth So also he sayde to the man sicke of the Palsey Ryse take vp thy bed and goe home to thine owne house These tokens toke awaye all suspicion of false and counterfaite health and lyfe and gaue testimonye of the trueth without all contradiction 9. And immediatelye the man was made whole and tooke vp his bed and walked and the same daye was the Sabboth And immediately the man R. Here the efficacye of the woord is declared to the ende that wée might know for a suerty that the woord of the gospel Rom. 1.17 is the power of God to saluation to all that beléeue
vnderstoode as though the Father had one by him selfe and the Sonne another as we haue also shewed before in the nineteene verse C. For he doth not compare his will and the will of his father together as one contrary to the other but onely confuteth that which they falsely Imagined as that he was rather caried by humayne boldenesse than led by deuine aucthority He doth deny this to be his owne proper affection and contrary to the commaundement of his Father 31. If I testifie of my selfe my testimonye is not true M. By these wordes our Sauiour preuenteth that which his aduersaries might haue obiected against him to troble the mindes of simple and ignoraunt men the whiche also they went about when they sayde Iohn 8 Thou giuest testimony of thy selfe but thy testimony is not true Therefore hée sheweth that hée doth not leane to his owne testimonye nor to the testimonye of any other man but to the testimonye of his heauenlye Father which cannot lye and which in truth far excéedeth all other testimonye To this ende doth those thinges appertaine which are spoken in this parte of the Apology So that when he sayth If I testifie of my selfe my testimony is not true he doth not deminishe the credite of his owne testimony the which mightely hée defendeth in an other place but it is a certayne manner of concession or graunting Because Christ was sufficiently instructed from heauen not to bée credited he is contented As if hée should saye If my testimonie be suspectted of you according to the common maner of men let it be so I make no account of it Wée knowe that nothing is counted true and lawfull which a man speaketh in his owne commendation how truely soeuer hée spake because no man may be a sufficient witnesse in his owne cause And although it is wicked to deale thus with the sonne of God yet notwithstanding he was content to departe from his right that by the aucthority of God he might conuince his enimies 32. There is another that beareth witnesse of me and I am sure the witnesse which hee beareth of me is true A. There are some which by this other witnesse bearer vnderstand Iohn the Baptist making this to be the scence of Christes wordes It séemeth to you that if I beare witnesse of my selfe that the same is not true but now there is another which beareth witnesse of me the which I know to be true but as for you ye saye that ye will not beléeue the same But it is better by this other witnesse bearer to vnderstande God the Father that it may agrée with that which is sayd in another place Iohn 8.18 I am one which beare witnesse of my selfe and my father which hath sent me beareth witnesse of me also B. So that the same which he sayth here is thus muche in effect My wordes are far otherwise than ye take them to be It is God and not this poore Carpenter which beareth witnesse of me and which doth acknowledge his onelye begotten and welbeloued sonne the which testimonye is so sufficient for me that I care not what men think of me M Neither doth he saye simply His testimonye is true But he sayth that hée knoweth his testimonye is true By which words hée doth not onely declare that the testimony of his Father is true but also that he himselfe doth know for a suertie that he doth arrogate nothing to himselfe which of right and by the testimonye of the Father appertained not vnto him 33. Ye sent vnto Iohn and he bare witnesse of the trueth M. Because hée had made mencion of the testimony of the Father nowe to extoll the same and therewithall to shew that his aduersaryes are reprehensible and blameworthye to the consolation and staye of simple mindes hée bringeth in the testimony of Iohn concerning him the which although it were verye notable yet notwithstanding it was contemned and neglected of the Rulars of the Iewes And this maketh verye muche to conuict them that hée sayth not simplye Iohn bare witnesse to the trueth But Ye sent vnto Iohn C. For hée vrgeth them with the aunswere of Iohn the which they coulde not without shame discredite For to what ende shoulde they haue sent vnto him except they meant to stande and geue credite to his sayinges For they sent vnto him as to a Prophete of GOD and séemed to make account of his voyce as of some diuine Oracle And although Christ here after a sort yelded vnto his enemies yet neuerthelesse verye notablye hée reproueth them and casteth in theyr téeth that nothing stayeth them from beléefe but mallice Therefore we see that this circumstance doeth make verye much to the matter that they sent vnto Iohn and as it were with a minde desirous to learne they went vnto him to knowe who was the Messias and yet notwithstanding regarded not his aunswere M. Hée sayeth not And he bare witnesse to mee but he sayth Hee bare witnesse to the truth the which is more certaine and farthest from suspicion And hée calleth the dispensation of the redemption of mankinde which hée had taken in hande the trueth for the which dispensation the sonne of God was sent to take vpon him our fleshe of the which he sayeth in another place I am the way the trueth Iohn 14. and the life But this trueth is alwayes condemned in the worlde for a lye 34. But I receyue not the recorde of man neuerthelesse these thinges I saye that ye might be safe J receyue not the recorde of man M. What meaneth these woordes Question If hée receyue not any mans testimony concerning him selfe wherefore was Iohn sent of God to beare witnesse of the trueth Also the testimonyes of the Apostles were they not the testimonies of men of whome hée saieth You also shall beare witnesse of mee because ye haue beene with me from the beginning Ioh. 15.27 Also hée sayeth Ye shall be witnesses vnto me in all Iewrye and in Samaria and to the vtmost partes of the earth To this we aunswere Actes 1.8 Christ vseth the testimony of Iohn not that hée stoode in néede of the same Aunsvvere but because it was néedefull for vs thereby to be confirmed They which séeke theyr owne glorye do not onely testifye of them selues notable and excellent thinges but do also much estéeme and bragge of the testimonies of suche others as they them selues are But Christ to the ende hée might teache that he sought not his owne glorye euen as before he said he had no néede to beare witnesse of him selfe euen so here hée sayeth that he doth not stande or depend vppon the testimony of Iohn howe great soeuer he be nor of any other man séeing hée hath testimony far greater than the witnesse of man As if he should say Bv. I doe not therefore bring foorth the testimony of Iohn concerning my selfe as though he had made me any whit the better thereby as that I might bée such a
one as I was not before he gaue testimony of me that is to say that I should not haue béene God except hée had sayd that I am the sonne of GOD for I am that naturally that which hée sayde I was but for your sakes rather do I bring his testimonie For because hée was of great auctoritye among you I thought that ye woulde the more readily haue beléeued his wordes and so thorow fayth in mée haue obtayned euerlasting lyfe C. Therefore Christ here declareth that he hath not so much respect vnto him selfe as he hath to profite men when hee rayseth vp Preachers of his Gospell by whome hée maye certifie vs of his wyll In the which also his wonderfull goodnesse doeth greatlye shyne in that he séeketh to frame all thinges to our saluation Wherefore wée also must endeuour our selues to sée that hée bée not carefull in vaine for our soules health M. Christ sayth not I speake these thinges to make you ashamed and to defend my Innocencye against your blasphemie the which vndoubtedlye of all other he might most iustlye haue spoken and those thinges whiche hée dyd speake might of them selues haue made them ashamed Hée rather desyred to speake that which both onely appertayned to him and also ought iustly to haue taken from them all outragious furye and desyre to destroye him For what man wyll séeke his destruction whome hée knoweth to be so friendlye vnto him that he séeketh nothing more than his profite and safetye Let this bée an example for all the Ministers of Christ to folowe that in speaking they neyther séeke theyr owne glorye Ministers ought not to seeke theyr owne glorye or reuenge but the saluation of their hearers If this minde were in all those that take vpon them the office of teaching the Church of Christ at this daye should be frée from a number of contencions and perrilles And it were necessarye that they shoulde practise this not onely in woordes as a number of Hipocrites doe but also in theyr conuersation and fatherly affection towarde the faithfull seruauntes of Christ and also to instructe those that resist the trueth with all méekenesse if it maye please God at any time to geue them repentaunce that they maye bée conuerted and beléeue M. Furthermore we must yet a litle farther discusse these woordes of our sauiour Christ for they doe nothing derogate from the testimonye of Iohn which he bare to the trueth but Christ sayeth that hée hath no néede of mans testimony séeing he hath the testimony of his father which farre excelleth all other Wherevppon hée sayeth not And ye shall not receyue any mans testimony concerning mée For that which Iohn and which the Apostles after Iohn dyd testifye concerning the trueth was so directed by GOD to this ende that all mankinde might bée brought to the knowledge of the trueth and bée saued So that they haue nothing here for their purpose who to cloake their vnbeléefe do derogate from the wrytinges of the Prophetes Apostles and Euangelistes vnder this pretence that the Prophets Apostles and Euangelistes were men and that Christ him selfe doeth not alow the testimonye of men concerning him These vngodlye men do not consider what is the vse of those testimonyes which are geuen to the trueth by the instinct of the holy ghost in men 35. Hee was a burning and a shining light and ye woulde for a season haue reioysed in his light He was a burning Bv. Least any man shoulde thinke that this testimony of Iohn was eleuated and depressed by these woordes of the Lorde hée commendeth Iohn him selfe to the ende hée might make his testimony commendable also R. For hée was not that true lyght yet notwithstanding Iohn 1.8 hée was a bright Candell geuing testimonye concerning the true lyght hée was a famous preacher of the trueth being zealous in fayth and trueth mightelye séeking to aduaunce the glorye of the Gospell M. Therefore by this metaphoricall speache he greatly praiseth and commendeth the holines of Iohn and therewith all also declareth what was his office For not onely this belongeth to a burning light that the same shoulde be bright and cleare of it selfe but also that it should with the brightnesse of the same illuminate all that is round aboute it So Iohn Baptist a Candell it was not sufficient for saint Iohn to be a holy man hym selfe but this also speacially appertayned to his office to bring the hartes of the Israelites by the preaching of repentaunce and the kingedome of God and by geuyng testimony to Christe to the knoweledge of the trueth Ministers ought to be burning lightes After this manner a faithfull minister of Christe ought to bée a burning candell whiche is lightned in a darke place to the end that they which are in the same might sée Not only this is required that the minister be an honest and Innocent man but also that he be suche a one as will shew forth the light which he hath receyued to those whiche are committed to his charge Luk. 8.16 So sayeth oure sauioure Christ No man lighting a candel putteth the same vnder a Bushell But if the light be darknesse howe great is the darknesse C. Moreouer whereas our sauioure calleth Iohn a burninge light he doth thereby the more reproue the Ingratitude of the Iewes for it foloweth that they were willingly blynd when they refused the candel of God which was set before their eyes As if he shoulde saye God would not haue you to erre for he appoynted Iohn to be a Candel that by his light he might direct you in the right way Therefore in that ye do not knowe me to be the sonne of God your voluntary errour is the cause therof A. Euenso they which at this day are willyngly blynde in the midest of the lyght of the gospell haue no excuse For the Lorde seketh by the preachinge of his worde Mat. 5.14 to bring men out of darknesse into light in consideration whereof he called his apostles the light of the worlde that the darkenesse of ignorance being driuen awaye the harts of mortal men may be illuminated with the knoledge of god and true piety And ye would for a season haue reioysed C. Nowe followeth the other reproche in that they dyd not onelye shut theyr eyes against the trueth which was offered to them but also sought all the meanes they could by abusing the same to oppresse Christ For in that they were so readye to extolle Iohn aboue his proper degrée that procéeded of an euyll and wicked purpose that the sonne of God might haue no place Christ very notablye compareth this wicked abuse of the heauenlye light to lasciuiousnesse euen as if the good man of the house should light a Candle in the night for his seruantes to do that which hée hath commaunded them to do and they then to vse the same to banquetting and to wantonnesse By this place wée are admonished not to abuse Godlye teachers whome
things This had béene the parte of reasonable men But they doe none of these things but according to the disposition of fleshe they murmure because the Lorde sayde that he came downe from heauen For this is the lot of Christes doctrine that it shall sooner finde such as shall murmure gainst it and contemne and deride it béefore they know it than suche as shall rightly vnderstande it and when they vnderstande it earnestlye imbrace it 42. And they sayde Is not this Iesus the sonne of Ioseph whose Father and mother wee know How is it then that hee sayeth I came downe from heauen Is not this Jesus Bv. They looked for some mightie and victorious Messias to raigne ouer them as did Salomon Cyrus and Alexander therefore they dispised the humilitie of Christ not perceyuing howe this base man discended from heauen M. For they thought that hée had so spoken of his discention from heauen as though hée had denyed himselfe to haue béene borne in this worlde among men but euen as hée was present before them to haue fallen as some Aungell from Heauen Herevppon it commeth that they saye Is not this Iesus the sonne of Ioseph As if they should haue said doth he think vs to be so dule scenelesse that wée will suffer our selues to be perswaded that hée came downe from heauen séeing we knowe from whence hée came who he is of what stocke and kindered and with whome hée was brought vp what rashenesse then is this that hée sayth he descended from heauen as though he spake to straungers and to such as did not know him C. They had therefore a double let The one was whiche they fayned to themselues by a false opinion when they sayde This is the sonne of Ioseph whose Father mother we know Two âbling âkes to âewes The other was the which proceded of a wrong Iudgement because they did not thinke Christe to be the Sonne of God for that he descended to men taking vpoÌ him our fleshe But wée are to to wicked if so be wée therefore despise the Lorde of glory because hée did abase and emptye himselfe for our sakes taking vpon him the forme of a seruant For this was rather a manifest signe of his vnspeakable loue toward vs and also of his wonderfull grace Furthermore the deuine Maiestie of Christ did not so lye hidde vnder the base and contemptible shewe of the fleshe but that the bright beames of the deuine glorye appeared but those grose and scencelesse men wanted eyes to beholde the same Bv. So at this daye when Iesus is preached and the same crucefyed when mortification regeneration is taught the preaching is contemned of prowde men of couetous ambitious Carnall Gospellers follow Christ for gaine and luxurious men which crye from whence haue we this newe doctrine which these newe Apostles set before vs Let vs noate therefore in this place the nature of fleshe and bloode which followeth the Gospell so long as there is hope of gaine but that hope being taken away it starteth aside M. Moreouer the corrupt nature of fleshe and bloode is to stande vppon externall thinges and to iudge after the outwarde apparaunce not onely of the Sonne of God but also of all the elect of whome it iudgeth not according to the qualitie of the minde whiche is heauenlye but according to the humility and basenesse of the fleshe It doth not beléeue that those whome it séeth in this worlde to be poore Idiots vnlearned base weake contemned abiectes and knowne according to the natiuitye and conuersation of the fleshe are borne of GOD and are sonnes of the heauenlye kingdome This thing S. Iohn expoundeth in another place in these wordes saying Behoulde what loue the Father hath bestowed on vs that wee shoulde be called the sonnes of GOD. 1. Iohn 3.1 For this cause the worlde knoweth you not because it knoweth not him 43. Iesus answered and sayde vnto them Murmure not among your selues Bv. Murmuration against God and the truth braules also and contentions and strifes in religion are very displeasant to God the same are oftentimes gréeuously punished Wherfore the lord giuing good aduice to the multitude exhorteth them not so to murmure and grudge C. Notwithstanding hée layeth the blame of murmuration vpon them as if hée shoulde saye my doctrine contayneth no matter of offence but because ye are reprobates it proueth your poysoned mindes and is therefore vnsauorye because your mouthes are out of taste M. The wisedome of the Lorde is here to be considered by which hée is very circumspect least if hée should hold his peace at those things whereat they murmured among themselues they might thinke that they had iustly murmured Let vs followe this wise dilligence by which wée must beware least they whiche murmure against the truth murmure not without reason 44. No man can come to me except the father which hath sent mee draw him and I will rayse him vp at the last daye No man can come to mee M. Hée repeateth that which hée had sayd but in other wordes For hee had sayd All that my Father giueth mee shall come vnto mee and now hée sayth No man can come vnto me except my Father which hath sent mee draw him As if hée shoulde saye ye murmure without reason of this that I sayde I came downe from heauen For it is no meruell if ye knowe not mée but are offended at this humilitie of my fleshe Did not I saye vnto you that they shall come to mée whome my father hath giuen mée Why doe ye not rather murmure of that amonge your selues Nowe I confirme the very same vnto you namely that it is impossible that anye man should knowe who I am from whence and to what ende I am come except he be drawne to me by grace from my Father R. But your bellye draweth you vnto mée and not my heauenlye father It is no meruell therefore if ye beléeue not my wordes C. Here Christ openly pronounceth that the doctrine of the Gospell although it be preached to all men alyke cannot notwithstanding be of al men receiued but they must first be renewed in minde in vnderstanding Fayth therefore commeth not by the will of man but by the will of GOD. Bv. To come to Christ is to béeléeue and to cleaue vnto Christ to receyue Christ and to depende onelye vpon him as we haue hearde in the fiue and thirtie verse going before C. Hée sayth they are drawne whose mindes God doth illuminate and whose heartes hée bendeth and frameth to the obedience of Christ R. For GOD draweth in that order as before wée haue described For hée hath chosen some before the foundation of the worlde was layde and those whome hée hath elected hée hath called and doth call by Christ through the preaching of the Gospell And there is no cause why thou shouldest faine and Imagine to thy selfe any heauenly voyces and descentions of the holye Ghost which shoulde happen beside
ascended what is it else but that he descended first into the lower partes of the earth Hée which descended is euen the same also which ascended aboue all heauens Eph. 4.9 to fulfyll all thinges C. In that hée sayeth hée was first in Heauen it doeth not properlye agrée to his humanitye and yet notwithstanding hée speaketh of the Sonne of man But this is no vnwonted maner of speaking when twoo natures in Christe doo make one person and to attribute that to one which is proper to another 63. It is the Spirite that quickeneth the fleshe profyteth nothing The wordes that I speake vnto you are spyrite and lyfe It is the Spyrite that quickeneth M. This parcell contayneth a declaracion of those thinges at the which the Disciples were offended because they séemed harde C. For Christ teacheth that the Iewes receyued no profite by his Doctrine because the same being spyrituall they were but carnall hearers of the same But because this place hath béene diuersly expounded first of all it is needefull that wée haue the true and proper sence of the wordes whereby wée shal easely vnderstand the purpose of Christ In that hée denyeth the fleshe to profite any thing some doe amisse referre the same to the Iewes which were carnall Neyther doe they well whiche affyrme that the fleshe of Christe doeth profite vs nothing in that it is eaten but in that it is Crucifyed but wée must rather eate the same that it maye profite vs when it is Crucified B. Othersome vnderstande this of the Spyrite which the Apostles should receyue after the resurrection and Ascention of Christ affyrming that they had then the true sence of Christes wordes when that most excellent teacher of the trueth had replenished them with most ample knowledge of Christ But their opinion séemeth far better which thinke that these wordes Aloane or Of it selfe ought to bée ioyned therewith as if Christ should haue sayde The fleshe aloane or of it selfe profiteth nothing the which is agréeable to the matter it selfe C. For Christe hath simplye respecte to the manner of eating Hée doeth not therefore so speake as though there were no profite at all to bee receyued by his fleshe Flesh with out the spirite profiteth not but onelye pronounceth the same to bee vnprofitable if it bée remoued from the fleshe For whereof commeth it that the fleshe hath quickening power but because it is spyrituall Therefore whosoeuer stayeth in the terrestriall nature of the fleshe shall finde nothing in the same but that whiche is dead but they which lyft vp theyr eyes to the power of the Spyrite with the which the fleshe is endued shall féele by by theyr affection and by the experience of Fayth that it is not called quickening in vaine Nowe let vs sée how the fleshe of Christ is meate in déede and yet profiteth nothing Surelye it is meate because wée thereby haue gotten lyfe because in it God is pleased because in it wée haue all the partes of saluation complete it profiteth nothing if so bée we iudge and estéeme the same according to the nature and originall thereof For the seede of Abraham which of it selfe is subiect to death doeth not giue lyfe but it doeth receyue of the spyrite to geue vnto vs. Wherefore it doeth become vs also that wée maye bée truelye fed by the same to bring with vs the spyrituall mouth of Fayth The wordes which J speake vnto you are spirite M. Hée doeth not speake of the externall sounde of these wordes but of the sence and meaning of them and hée declareth that hée spake not carnallye of the carnall eating of his fleshe in the which there is no lyfe but spyrituallye of the power of the quickening Spyrite in the which there is lyfe C. In fewe wordes hée teacheth that his Doctrine is spyrituall for this word Spyrite is put for the Adiectiue spyrituall And that worde is called spyrituall which calleth vs vpwarde that the holye Ghoste being our guyde wee maye seeke Christ by Fayth and not in carnall sence in his heauenlye glorye For wée knowe that nothing of those thinges which are spoken can bée comprehended but by Faith It is also worthy to bée noted that hée ioyneth the Spirite with lyfe Hee calleth his worde lyfe of the effecte but he teacheth that the same shall geue lyfe to none but to him who spyritually receyueth the same for whosoeuer receyueth the same otherwise rather draweth to him selfe death than life To the godly this is a most sweete tytle of the Gospel that they are certifyed that the same is ordained for them to saluation they are notwithstanding herewithall admonished to shewe them selues méete Disciples For the woordes being receyued by fayth profite but without faith profite nothing at all 64. But there are some of you that beleeue not For Iesus knewe from the beginning which they were that beleeued not and who should betraye him But there are some of you M. The Lorde is wont to vpbrayd men with theyr vnbeléefe because there can no greater iniurye bée done to God than for men to doubte of his Fayth and trueth Christ againe blameth these men because they being deuoyde of the Spyrite doe wickedly depraue and corrupt his doctrine and by this meanes turne the same to theyr owne destruction For they might haue otherwise obiected and sayde Thou braggest that thy wordes are able to geue lyfe but wée sée no suche thing Hee sayeth therefore that they are a let vnto them selues For vnbeléefe as it is alwaye proudâ shal neuer reape any fruite in the words of Christ Vnbeleefe contemneth Christ because it doeth contemptuouslye despise them Hée sayeth not There are some of you which vnderstande not but hée sheweth the cause wherfore they vnderstand not There are sayth hée some of you which beléeue not and therefore they vnderstande not because they beléeue not By fayth wée are coupled togeather and by vnderstanding wée are quickened fyrst let vs sticke fast throughe Fayth that there maye bée somewhat to geue lyfe by vnderstanding For hée which stycketh not fast resisteth and hée which resisteth doeth not beléeue For howe shall he bée quickened whiche beléeueth not C. Whereas hée sayth onely some of them are vnbeleeuing when as almost euery one of them had his faulte hée séemeth so to saye to this ende least if there were any which as yet were curable they might thereby bée brought to dispayre M. Hée meant therefore by more gentle admonition to bring them to a better minde and not so to cast them of that euery one of them might bée made carefull to obtayne the gyft of Fayth For Jesus knewe from the beginning Bv. This the Euangelist putteth downe to amplifye the aucthoritye and magistye of Christ C. Least any man shoulde thinke that Christ dyd rashlye iudge of his auditors Many professed them selues to bée of his flocke but their sodaine falling awaye bewrayed theyr hipocrisie But the Euangelist sayeth that theyr vnbeléefe whiche was
of vs they had continued with vs. It is necessary that after this manner suche as are proued maye bée knowne i. Cor. 11.19 C. When the Euangelist sayeth that they walked no more with Christ hée meaneth that there was not a full Apostacye but that they withdrewe them selues onelye from the fellowshippe of Christ notwithstanding hée condemneth them as Apostates Whereby wée haue to learne that wée cannot goe backe the breadth of one foote but that wée are readye to forsake Christ 67. Then sayde Iesus vnto the Twelue wyll ye also goe awaye M. Hée maketh no mencion of those which had forsaken him neyther doeth he séeme to bée any whit angery with them but turning him selfe with great modestye to the rest which remayned namely to the twelue Apostles sayde vnto them VVyll ye also goe awaye Bv. Hée doeth not aske this question as though hée were ignoraunt what they thought or what they would doe but hée demaundeth it that he might set their Fayth and the profession of theyr faith as an ensample to the whole Churche to bée followed kept M. and therewith also to declare that he doth staye none of his Disciples from going from him if so bée they bée such as desyre to goe from him because this Apostleship requireth such as come not compelled but voluntaryly and desyrous of heauenly grace C. Hée teacheth also that there is no cause why they should suffer them selues to bée drawne awaye by the lightnesse and inconstancye of other men For hée sheweth him selfe to them to bée hée with whome they shoulde abyde and therewithal exhorteth them not to ioyne them selues companions to Apostates And verylye if so bée the fayth be builded vppon Christ Fayth in Christ neuer shaketh it shall not depend vppon men neyther shall it shake at any time although Heauen and earth shoulde seeme to goe togeather And the cyrcumstaunce is to bée noated that Christ being depriued almost of all his Disciples retayneth onelye Twelue By these and suche lyke examples euerye faythfull man is taught to followe and serue God although hee haue neuer a fellowe M. Let no man therfore faint or be discouraged in this wicked world where verye fewe are founde whiche cleaue faythfullye to the Lorde as though the Lorde had the lesse care of the faythfull because they are both abiect and fewe in number but rather lette vs vndoubtedlye beleeue that our Sheepheard Christ Iesus wyll not neglect or forget one of the least of his shéepe Multitud doth not auayle to saluation For as the multitude of the wicked shall not saue them from destruction so the paucitye or smalnesse of number of the Iuste shall nothing let whereby they may not bée saued M. Also because these were speciallye geuen to Christ of the Father that Gods election might take place it was necessarye that they shoulde abyde and perseuere with him vnto the ende Rom. 11.29 A For the giftes and calling of God are suche that hee can neuer repent him of them For hée is wont to finishe the good worke which hée hath begon in his seruauntes 68. Then Symon Peter aunswered him Lord to whome shal we go Thou hast the vvordes of eternall lyfe Then Simon Peter Bv. Simon Peter hauing alwayes a feruent faith and zeale to Christ Iesus and nowe also making aunswere not in his owne name but in the name of all the rest cryed out with great courage Lord to whome shall wee goe Thou hast the wordes of lyfe C. This was the Iudgement of them all except Iudas who had nothing that was sincere in him M. Peter might haue sayde simplye Lorde wée wyll not goe awaye but hée thought it better to expresse twoo causes of tarrying why hée and his brethren woulde abide styll with Christ First because they vnderstande and perceyue that his doctrine is wholesome and of power to geue lyfe Secondly because whether soeuer they go leauing Christ there is nothing to bée found but death R. By this aunswere of Peter wee plainelye sée the same to bée true which the Apostle writeth saying The preaching of the Crosse is to them that perrishe foolishenesse i. Cor. i. 18 but vnto vs which are saued it is the power of God C. This is a notable commendation of the Gospell that it ministereth vnto vs eternall lyfe Rom. i. 16 being the power of God to saluation to euery one which beléeueth the same For otherwise is lyfe offered to vs in the Gospell when as God fréelye reconcileth him selfe vnto vs 2. Cor. 5.19 not imputing our sinnes to vs. Hereby therefore wée learne that wée must followe our Maister Christ aloane and must cleaue onelye vnto him which can bring to vs euerlasting lyfe Bv. This lyfe is not founde in the Philosophie of Plato or of Aristotle neyther is it to bée founde among the Pharisées and Monkes Death sheweth it selfe in the Institucions of these men death deceyte and destruction is in the whole worlde and falleth vpon the pate of such men as are carelesse and followers of foolishe thinges and hée aloane escapeth death deceyte and destruction whiche faithfullye imbraceth Christ and cryeth with Peter Lorde whether shall wée goe wee wyll abyde with thée for thou hast the wordes of eternall lyfe In thy word in the Scripture in the holy Gospel and in thy selfe is the light the waye the trueth and the lyfe 69. And wee beleeue and are sure that thou art christe the Sonne of the lyuing God M. To those that departed the Lord sayde But there are some among you which beleeue not Verse three score and foure Peter here on the contrarye part to put awaye all suspition of vnbeleefe from him selfe and from the rest of his brethren and might seperate him selfe from the fellowshippe of vnbeléeuers sayeth And wée beléeue and are sure that thou art Christ the sonne of the lyuing God In these words Peter briefly comprehendeth the summe of Faith And hée placeth Faith in the first place because the obedience of Fayth is the beginning of true vnderstanding yea Faith it selfe is the true eye of the minde But strayte after knowledge is added which discerneth Fayth from erronious and false opinions Faith is the eye of the minde For the Turkes the Iewes and the Papistes do beleeue but they knowe nothing Faith and knowledge tyed togeather But Fayth is tyed to knowledge because Gods truth is certainely and vndoubtedly knowne vnto vs not suche truth as mans knowledge is able to apprehende but such as the spirite of God doth seale in our hartes M. Therefore Christian Faith hath this propertye aboue all other to knowe that which it beléeueth that which can neuer bée sayde of any mannes Fayth that euer hath béene or shal be in the worlde because theyr Fayth is not of true but of false thinges R. So that first of all wée must beléeue the woord then followeth knowledge and the vnderstanding of the trueth of the worde B. In Peter the feruencye of
God some saide that they were full of newe Wine Actes 2.7 because they vnderstoode not the power of the holy Ghoste Wherefore wee beeing warned by these examples let vs learne to geue vnto god more reuerence then commonlye we do in considering his workes R. Here therfore appeareth the contempt which we reade of in other places Is not this the Carpentors Sonne is not his mother called Mary Mat. 13.56 and his brethren Iames and Ioses and Simon and Iudas Euenso in this place they saye Mar. 6.3 howe can this fellowes doctrine be receiued as holy when he hath receiued no degrée of scoole He is not oure Rabby he is not our mayster how then shoulde his doctrine be worthie of credite M. Here wee are admonished that the doctrine of Christ was not dispenced with humane knowledge but with diuine power B. But he whiche neclecteth learning when he maye attaine to the same by meanes is vnthankful slouthfull And he which in prouiding ministers to teach the Church preferreth rudenesse before learning contemneth the gift of God and is not mooued with that spirite with the which Paule was mooued when he woulde haue the mistery of the Gospell to be committed to men méete to teache Tit. 1.9 and with the whiche Aquila and Priscilla were mooued when they taught Apollo béeing an elloquent man and mightie in the Scriptures that hée might be more méete to teache Act. 18.24 To this effecte also pertayneth that admonition whiche saint Paule geueth to Timothy 2. Tim 3.14 For this is agréeable to mans nature that one man should teache another As therefore no man will thus reason Moyses Elias and Christe liued for a tyme contrary to the condition of mans nature without meate therefore wée must refuse bodely foode and agayne the Israelites in the wildernesse were fed from heauen withoute tilladge and the benefite of mens labour therefore wée muste vse no laboure nor till the earth euenso verily by this example of Christ no man will infer that the stoody of holy learning is to be despised and that wée lyuing Idelly ought to looke to be taught by miracle 16. Iesus aunswered them and sayde my doctrine is not mine but his that sent me R. The Iewes doe extenuate and dispraise the authority of Christes doctrine bycause of his humility wherfore Christe challengeth the same from the authority of his father whiche sent hym brefely remoouing such wicked suspition and shewing howe he came by his learning and that his doctrine proceded neither from man nor from the Deuel but from God the father whose wisdom worde and Sonne he was My doctrine sayth he is not mine that is of man but of God who hath sent me of whose nature and substaunce I am Wherevppon it is no marueile if so be I am taught and learned with oute mans erudition If then ye desyer to heare God heare me for I am the voyce the speache the worde and the doctrine of God the Father C. In that he denieth the doctrine of his Father to be his he hath respecte vnto the capascitie of his hearers who thought hym to be no better then a man Therefore by concession he requireth to be accounted so much differing from the Father as bringing notwitstanding nothing but that which the Father hath commanded him R. Wherefore thou haste no occasion here to expounde this place of the humane nature of Christe by which he teacheth other matter then deuine thinges For his doctrine doth differ nothing from the doctrine of his father but most symply in these words he doeth declare that he doeth not bring any forged or counterfeit matter but that which is deuine committed in charge to him by the Father C. The summe is this that séeing he teacheth in the Fathers name his doctrine is not of man nor procéeding from man so that the contemners thereof can not escape vnponished Bv. By this place we are taught what doctrine the ministers of the worde ought to bring not humayne but that which is diuine not taken from men but fetcht out of the word of God For they are the messengers and Legates of the moste high God and of the Sonne of God Christ Iesus C. But that which the Iewes accounted For an offence Christ teacheth rather to be a Ladder which should carry them vpwarde to behoulde the glory of God As yf he shoulde saye when ye see a teacher not trayned vp in the Schoole of men knowe ye that he is instructed from aboue For therefore the Father of heauen would haue his Sonne rather to procéede out of the Handicraftes Shop than out of the scooles of the Scribes to the ende the originall of the Gospell might more manifestly appeare lest any man shoulde thinke the same to be framed in earth or shoulde faine some mortall man to be the author of the same So Christe also chose vnto hym rude and ignoraunt Apostles and suffered them for the space of thrée yeres to be in grosse Ignoraunce that he might bring them forth in a moment learned men and as it were Aungels come from heauen Neuerthelesse Christ sheweth from whence we must séeke the authority of spiritual doctrine namely from God aloane 17. If any man will doe his will he shall knowe of the doctrin whether it be of God or whether I speake of my selfe Bv. This séemeth to be a very conuenient aunswere to an obiection that might be secretly made For the Iewes might haue obiected thou verely sayest that thy doctrine is deuine and come from heauen but howe wilt thou proue it we denying the same R. Wée heare thee speak but whether thou speak the trueth or noe that we knowe not C. What doest thou bragge vnto vs of the worde of God from whome we doe not know whether thou art come or no Why doest thou tel vs that thou teachest nothing without his commaundement the which he will not graunt thée Christ therfore here sayth that true Iudgement commeth from the feare and reuerence of God and that therefore yf their myndes were endued with the feare of God they shoulde easily knowe whether it were true or no whiche he preached By which also he ouerthwartly nippeth them For howe came it to passe that they could not vnderstande but only because they were without the principall poynt of the true vnderstanding that is to saye pietie and desire to obay God Bv. This therefore shall be a rule to iudge of doctrine A rule to iudge of doctrine by first wée must reiect all our affections then we must beléeue the worde of God for fayth is true obedience R. and last of all we must frame our selues to the obedince of Gods word The which if wee doe we shall easily iudge what is true what is false which is true religion and which not Illumination commeth by faith For God doth illuminate our vnderstanding through fayth Wherevpon the Apostle Paule sayde if anye man seeme to bee spirituall let him knowe
daunsing They meruayle if a man eate fleshe in Lent but they meruell not if all man prouoke GOD to wrath with sinne A. Reade more concerning the obseruation or breaking of the Sabboth in oure exposition of the twelfe Chapter of Mathew beginning at the second verse 24. Iudge not after the vtter appearaunce but iudge with a ryghteouse Iudgement After he had ended his defence hée vseth also reprehension because they being caried awaye with euill affections Deu. 1.16 iudge not rightlye of the cause R. The Law commaundeth Iudges to iudge with a righteous iudgement and not to respect any mans person because the iudgement is Godes Of this Law Christ putteth the Iewes in minde that in this cause concerning the breaking of the Sabboth Iust iudgement they should not with respect of persons neyther with enuie nor with fauour iudge but with iust iudgement that is to say the only cause considered Bv As if hée should saye in iudging of my déede yée must not follow the affection of anger nor of hatred but equitie and the minde of the Lawe Ye shoulde verilye be conuinced of great iniustice if so be in one and the selfe same facte ye iustifie Moyses and condemne mée but your iudgement shall be iust if that be not imputed to me for sinne which was not hurtfull to him Furthermore Circumcision was iustely reuerenced among them When the same was done vppon the Sabboth daye they knew that the Law was not broken because the workes of GOD among themselues doe rightlye agrée And why doe they not so thinke of Christes work but onely because a conceyued preiudice of the person possesseth their mindes therefore the iudgement shall neuer be right except it bée moderated by the truth of the matter For so soone as the persons come in sight they bende their eyes and scences vppon them Preiudice in iudgement so that truth quight vanisheth awaye R. The Iewes excused Moyses because of the aucthoritie of the person of the breaking of the Sabboth although by his decree and by the decrée of the Fathers also an infaunte might be circumsised and sacrifices killed and they accused Christ because of the contempt and basenesse of the person who by the same example of Moses had not cut of a mannes member but had healed the whole man on the Sabboth day Therefore Chirst reuoketh them to the rule of right iudgement C. The which admonicion ought to take place in all causes and matters but most necessarie it is when wée haue to doe with deuine and heauenlye matters For wee are most easilye drawne from the same by the hatred or contempt of men M. For wheras they which commonlye are counted learned men are so greate enimies to wholesome doctrine and are drawne awaye in iudgement who séeth not that this is the fault therof that they haue more respect eyther to the Rulers or to the Bishops or to the persons of the Princes and to the outwarde shewe of religion which the common people best alowe than what is true or false in these matters whereabout they contende And it is to be noated that Christe sayde not I will not haue you simply to iudge of my facte for I am the Lorde of all things and am subiect to no mans iudgement but he sayde Iudge not after the outewarde apperaunce but Iudge with a righteouse Iudgement By whiche wordes verely he doeth not refuse to haue Iudgement geuen of his workes but he requireth that wee Iudge rightly of the same What Insolencie and pride is it then whiche remayneth in the Bishop of Rome who sayth not with Christe whose vicar notwithstanding he boasteth him selfe to be Iudge not after the vtter apperaunce of my dedes but simply he sayth I will not haue you to Iudge of me and of my déedes at all A. So many Théeues Robbers murtherers would say yf it might be graunted them But Christe doth not thus although he were Lord of all but setteth his workes and doctrine before the wicked to bée Iudged so that theey obserue right iudgement As we shall sée also hereafter in the eyghtéene chapter EVS. We gather also by this place that Moyses and christ doe not disagrée as the Iewes thought Moyses Christe agree nay the Lawe and the doctrine of Christ as touching the Spirite doe very well agrée A. As maye also easily be proued by sondery places of Scripture 25. Then sayde some of them of Ierusalem Is not this he whom they goe aboute to kill These thinges shewe howe the doctrine of truth preached to the worlde is receiued what troubles soeuer aryse for the Gospelles sake For after the truth is preached the wauering and constante multitude are deuided into sondery affections M. These men of Ierusalem of whome the Euaungelist speaketh here were not of the Rulers Scribes Phariseis and Seniours of the people but of the Citizens and Indwellers of Ierusalem to whome the beginning of thys lyinge in waight was knowen and who knewe howe greatly Christe was enuied These men therefore kowing what greate hatred the Rulers of theyr nation bare to Christ marueile not in vaine they béeing nowe quiet that Christe woulde not only walke openly in the Temple but also bouldly preache in the same but in this they offende that they doe not waye and consider the prouidence of God in a myracle altogether deuine Euenso carnall men so often as they behoulde some straunge worke of God do marueile but in the meane time there commeth not into their minde any consideration of Gods power But it is our parte more wisely to expende and waye the workes of God specially when the wicked notwithstanding all theyr practises hynder not the race of the Gospell as they desyer because God with his mighty hande doeth caste them downe 26. But lo he speaketh bouldly and they saye nothing to him Doe the Rulers knowe in deede that this is very Christ M. These Citizens séeme to be gréeued that Christe preacheth so fréely the Scribes and Phariseis houlding their peace whose lying in wayte they knewe well ynough Here is to be noated the libertie of Christ in teaching For he did not preache couldly in the Temple as some doe but openly fréely and bouldly So muste they speake which mayntayne the trueth with a good conscience knowing that they do not speake their owne phantasies nor the dreames of other men but the worde and trueth of God in the Church although the same be impugned and withstoode by wicked Bishopes and Rulers of the people It is not sufficient to speake that whiche is trueth but this specially is required that those thinges be spoken whiche are true that the same be spoken truely and bouldely not obscurely but manifestlie not fearfully but constantlye R. Christe knewe well ynough the hatred and liynge in wayte of the Phariseis for he sayde before Bouldnesse in preaching the truth why do ye seke to kill me and yet notwithstanding hée speaketh before them voyde of all feare
holde of his hande when hée reacheth the same vnto vs hée will leade vs vnto his Father and so long as wée shall bée Pilgrimes in this worlde hée will not onely shewe himselfe to bee nere vnto vs but will also for euer dwell within vs. But if wée neglect his presence hée looseth nothing thereby but wée loase his presence whereby wée shall be left without God and lyfe 34. Yee shall seeke mee and shall not finde mee and where I am thither can yee not come C. This is a gréeuous threatning against the mockers and contemners of hys trueth They sought to kill Christ but Christ here in an ambiguous and darcke signification of the word derideth them because shortelye it woulde come to passe that they should séeke him after another manner namelye to finde some helpe and comfort in theyr miserye and destruction As if hée shoulde saye Yée cannot suffer and abide my presence for a little time but it will shortelye come to passe that yée shall séeke mée in vaine because I being farre from you not onelye in bodye but also in power will looke for your destruction from heauen R. For there are greate calamities hanging ouer your heades yée shall perish boath in body and in soule Then in desire of the Messias yée shall lift vp your handes vnto heauen then you shall crye vnto God and hée shall not heare you C. For here the sorrowfull sigâ of the wicked are noated when as they béeing constrayned by necessitye flée vnto God But then also séeking they doe not séeke for their vnbeléefe and hardenesse of heart doth driue them from God They would desire God to bée theyr deliuerer but by theyr impenitencie and hardenesse of hearte they kéepe backe theyr deliueraunce Example hereof wée haue in Esau Gen. 27. â who for the losse of his birthright was not onelye sorrowfull but also outragious angerye but in the meane time hée was so farre from the right waye of séeking benediction that the same offended him and vexed hym much more Thus God is woont to take vengeaunce one the reprobate fer their contempt of hys grace that eyther they being afflicted with sharpe punishments or helde with the féeling of theyr miserye or being driuen into some straightes complaine crye and howle but without profite because they being alwayes lyke vnto themselues retayne theyr former wickednesse and therefore doe not truelye séeke God Therefore the wicked shall at the length know Christ Vengeance for the contempt of Christ and wishe for saluation of him but in vaine euen then when deserued vengeaunce lighteth vppon him This vengeaunce the Iewes felt often but especially when they were destroyed by Titus then they woulde haue séene but one daye of the Sonne of man and woulde willinglye haue imbraced his worde but all to late C. Hereby wée learne that Christ must be receyued in time when hée standeth before vs as present lest wée loase the occasion to enioye him because the gate being once shut Mat. 25.10 wée shall séeke to enter in vaine And the Prophet sayth seeke the Lorde while hee maye be founde Esay 55.6 call vppon him while hee is nigh Therefore wée must runne to GOD wyth spéede while it is his good pleasure Esay 49.8 as sayth the same Prophet because wée knowe not how long the Lorde wyll suffer our sluggishnesse 35. Then sayde the Iewes among them selues whither will he goe that wee shall not fynde him will he goe vnto the dispersed among the Gretians and teache the Gentilles Bv. The grosse Iewes not vnderstanding those greeuouse threatninges of the Lorde construe his wordes I cannot tell howe C. For this the Euaungeliste addeth to shewe howe great the dulnesse of the people was Euenso the wicked are not only deafe to heare the worde of God but also make a ieste and scorne of horrible thretninges euen as yf they heard a tale or some vayne thing Christ had very expresly spoken of the Father by name but they staye them selues and haue only respect to the earth neyther doe they thinke that he spake of any thing else than of his going into a straunge countrie Will he go vnto the dispersed among the Greekes R. By the dispersed here among the Grecians maye bée meant the Israelites C. that we maye vnderstande that Christ came not to the vncircumcised but to the Iewes whiche were dispersed through diuers partes of the worlde For this worde dispersed will not aptly agrée and appertayne to those that were borne and doe inhabite their natiue countrie but it doth very well appertayne to the Iewes whiche are ronagates and banished men So Peter writeth his firste Epistle to those that were despersed throughout Pontus Galacia Cappadocia Asia and Bithinia And Iames saluteth the twelue tribes which were dispersed The which manner of speach was taken out of Moyses and the prophetes Therefore the sence and meaning of these wordes is this R. Will he goe to those other Iewes which dwell not in this Region but in Gréece Will he goe ouer the Sea to the Iewes whiche dwell we wote not where It maye be that they went aboute to vexe our sauiour Christ with this mock If this be messias will he establishe the seate of his kingdome in Gréece when as the Lord hath assigned the Lande of Canaan for the same But howesoeuer they meane we sée that they are nothing mooued with the seuere threatning of Christe Moreouer concerning these dispersed Iewes the Euaungelist hath spoken in hys twelueth Chapter the twentie verse The exposition of the thirtie sixe verse following is included in this thirtie fiue verse 37. In the laste daye that greate daye of the feaste Iesus stode and cryed saying If any man thirste let him come vnto mee and drinke B. This last daye was the eyght daye of the feaste of Tabernacles which was the Principall daye on the which it is lykely that the greater nomber of people did assemble them selues together and came into the temple where Iesus taught C. Let vs noate that Christe was not so terrefyed by any of the conspiracies of the Iewes that he forsooke his office but as his perilles increased so did his fortitude and courage encrease that he might still more bouldly go forwarde This thing boath the circumstaunce of the tyme and the assemblie of people and the bouldnesse in crying doe testifie For it is lykelye that then the seruantes and souldiers which were sent forth to take him were ready to laye handes on hym Bv. Therefore in the greatest assemblies and in the moste daungerouse perilles Iesus commeth fourth in the middest and with a constant mynde geueth Testimony to the trueth teaching by his example what is the office of the seruauntes of Christe and of the ministers of Churches C. Furthermore we must noate that he withstoode their violent rage which were of greate force by the mightie power and defence of God only Bv. He stoode constantly to defende a seriouse and moste graue matter appertayning
beléeue and are gathered into the shepefoulde of Christe 48. Doth any of the Rulers or Phariseis beleeue on him The Phariseis doe so blame their Ministers and souldyers that notwithstanding they maye haue them still at their commaundement For by these wordes they signifie that it is an absurd thing that they should not stand though the common multitude did fall But let vs sée what argument they haue to bere vp them selues why the should so proudly contemne Christ He hath saye they the common and rude sort of people on his syde but as for the chéefe Rulers and Magistrates they are agaynste hym They name the phariseis for that they excelled others in knoweledge and in holynesse so that they were counted the Princes of Princes M. But firste of all they testifie against them selues that they beléeue not in the Sonne of God when as they shoulde haue béen the first of all other whiche should haue imbraced Gods truth Thus these miserable men glory and boaste in that in the which they ought rather to be sorrowfull C. For although this obiection which they make vnto the souldyers séeme to haue some coller seeing the rulers and Gouernours of the Church ought to haue their authority as the Lawe commaundeth in this notwithstanding these men offended Deut. 17.8 because they arrogating to them selues the cheefest authority would not be subiect to God God in déede committed Iudgement to the high Priest but yet he would not haue him to pronounce the same withoute his Lawe What authoritye soeuer therefore Pastoures haue it dependeth vppon the worde of God that euery man from the highest to the lowest maye abide in his calling and God only maye haue the prayse It coÌmeth often times to passe that the wicked beare Rule in the Church wherfore we muste take héede that wee attribute nothing vnto men when they depart from the worde of God We sée that all the Prophetes almoste were thus molested and troubled for to ouerthrow their doctrine these greate titels of high Pristes of Princes and of the Church was obiected vnto them The Papistes vsing the same weapons at this day are no lesse outragious than were the aduersaries of Christ and of the Prophetes in oulde time This is horrible and fearfull blyndnesse that a mortall man dare presume to sette himselfe againste God But to suche madnesse hath Sathan brought them that esteeme more their owne Ambition than they doe the truth of God Neuerthelesse it is oure parte to geue that reuerence to the word of God which maye obscure and extinguishe the glory of the world and maye driue awaye the vayne smoake of the same For it should goe euell with vs yf so be our saluation shoulde depende vppon the will and plesure of Princes and to vnstable shoulde that Fayth be which should eyther stand of fall at their becke M Here also we sée howe harde a matter it is for them to beléeue the Gospell of Christe which haue rule and gouernment in the Church of God and are famouse by the meanes of doctrine Wherefore that whiche these men bringe against the doctrine of Christ doth greatly make for the same For the same is more to be approued because suche come not to the same rather than if they did imbrace it And this is manifeste that it serueth not worldly glory and estimation but the glory of God otherwise this kinde of men would haue béene the firste that shoulde haue imbraced the same For it is verye incom Therefore we must haue respecte not vnto men but vnto god who can deceiue no man 49. But this common people which know not the Lawe are cursed C. The fyrste parte was Pride because they bearing them selues bould vp on the titell of the Priesthoode woulde haue all men to be subiect vnto them The seconde is contempt or disdaine for that they despise the reste as of noe price euen as they are alwayes contumeliouse to others which haue to much lyking of them selues and alwayes the contempt of oure brethren followeth the ouermuch loue of our selues Which knowe not the Lawe M. But if thou consider well the common people came nerer the true knowledge of the Lawe than did these rulers and Phariseis If thou haue respect vnto their life no doubt it was more conformable to the Rule of the Lawe If thou haue respecte to theyr fayth thou shalt fynde that they were more obedient to the Lawe of God then the other were For it is the principall poynt of the Lawe to knowe synne and to imbrace the grace of God propounded and offered in Christe Furthermore if so be this people were Ignoraunt of the Lawe whose falt was it Was not the falte in the Rulers and Phariseis For it was their partes to instruct and feede the people of God with the word of God and of the prophetes but when Christe their chéefe and moste excelent teacher came he founde them as they them selues confesse ignoraunt of the lawe of God Therefore they bring this testimonye concerning the ignoraunce of the people against themselues So also let vs answere those which at this day saye ignoraunce in the people is thorow the Priestes negligence The rude and vnlearned multitude followeth this newe doctrine by which ignoraunt men are seduced If so be the people of Christ be rude vnlearned and ignoraunt of the holye Scriptures and is therefore seduced why haue not you that be Maysters and teachers of the Churches better instructed and taught them Why haue you taken from them so many yeres the reading of the Scriptures and doe also at this daye depriue them of the same by fire and sworde C. There is also another cause why they pronounce the people to bée accursed They pretende the ignoraunce of the Lawe but there was another cause namely for that they thought there was no hollinesse but in their owne order Euen as at this daye the popish shaueling Priestes boasting themselues aloane to be of the Churche do contemne the laye people as they call them euen as if they were prophane But GOD to beate downe thys madnesse and pryde doth preferre the humble contemned before those that are so highly exalted And wée must noate here that they boast of the knowledge of the Lawe by which they did not instruct men in godlinesse and in the feare of God but of that knowledge by which they onelye were counted méete interpretors of the Lawe Knowledg Gods lawe doth sane tifie vs. and to aunswere doubtes and obiections It is verye true that they are accursed whiche are not taught and instructed in the Lawe of God Psal 19.9 the knowledge whereof doth truely sanctifie vs but this knowledge is not restrayned to a fewe that they being puffed vp with a wicked trust and confidence might deuide themselues from other men but it doth generallye belong to all the Children of God that from the leaste to the greatest all maye be vnder the obedience of fayth 51. Nicodemus sayth vnto
in it except it receyue the same from Christ Otherwyse it were but vayne and superfluous to geue lyght vnto lyght C. Therefore without Christ there is not one sparke of true light There maye appeare some shewe of bryghtnesse hut it is lyke to a sodayne flashe which doeth nothing else but dasell the eyes Bv. Moreouer the Lorde promised in the Scriptures long before that hee woulde geue this lyght as whan it is sayde The Lorde hath sworne in truth to Dauid and he wyll not shrinke from it saying Psa 132.11 Of the fruyte of thy bodye wyll I sette vppon thy throane If they sonnes keepe my couenaunt and my testimonies that I shall teache them there sonnes also shall sytte vppon thy throne for euer For the Lorde hath chosen Zion and loued to dwell in it saying This is my rest for euer here wyll I dwell for I haue a delight therein There wyll I make the horne of Dauid to bud for I haue ordayned a lyght for myne annoynted To this promyse the Prophetes had oftentimes respect as is to bée séene in dyuerse places As in Esay where the father sayth I haue geuen thee to bee light to the Gentilles 3. Kin. 11.36 3. Kin. 15.4 2. Cor. 21.7 Esay 49.6 that thou mightest bee my saluation to the worldes ende Wherevnto that Iust man Simeon afterwarde alluding sayth that Iesus was geuen to be a light to the Gentilles Luk. 2.32 C. Furthermore we must noate that the partes of illumening are not restrayned to the parson of Christe For although he be farre from our bodely syght yet notwithstadding he doth daily illumen vs by the doctryne of his Gospell and by the secret power of his holy Spirite Notwithstanding we haue not yet a ful definition of this light except we learne that we are illumined by the Gospel and by the Spirite of Christe to the ende we maye knowe that in hym is hydden the well of all knowledge and wisedom Therefore as Sathan is sayde to be the Prince of darcknesse Sathan is the Prince of darcknes because the works that he worketh in the Children of vnbeléefe are euell and corrupt insomuche that by them the wicked fall headlong as it were blynded into distruction So Christ Iesus is set before vs as the true Sonne of righteousenesse that by the benefite of his light we maye be illumined in the midest of the darckenesse of this worlde and maye be brought to eternall life A. And by what reason the name of light maye agrée with the Law with the apostells also and with the faithfull we haue shewed in the eyght verse of the fyrst Chapter Hee that followeth mee C. Here is the exhortation of Doctryne whych the promise strayght after added confirmeth For when we heare that they are out of the daunger of erring which committe them selues vnto Christe to be gouerned it is méete that we shoulde be stirred vp to followe Whervnto he himselfe draweth vs as it were by reaching out his hande vnto vs. This large and greate promise also ought very muche to mooue vs that wée which direct our eyes vnto Christ are sure to walke in the right waye without erring through the middest of darcknesse M. Therefore it is not ynough that Christe is the light of the worlde that we might not walke in darcknesse but it is necessarye that wée follow him They which tourne themselues another waye and which followe not this light but are enimies to the same as they are not illumined by the beames thereof so necessarily they walke in darckenesse Neyther is it sufficient to know the same that darckenesse maye be shunned but wee must also walke in it For hée sayth not Hée which knoweth me walketh not in darckenesse but which followeth me He doth not by and by walke in the light which knoweth the light he doth not by and by followe Christ the light of truth which hath receyued the knowledge of Christ R. To followe Christ in this place is to beléeue in Christ Bv. For by faith that light is receyued and Christ is made our light shining in our heartes Some in this worlde followeth one thing and some a nother as honours riches pleasures and I cannot tell how many such kinde of vanities But those whiche are wise followe Christe by whome they receyue greate profite For they whyche followe hym shall not walke in darkenesse shall not wallowe in wickednesse which are called the workes of darckenesse but shall haue the light of life Iohn 6 4â R. For hée which beléeueth in mée sayth our Sauiour hath euerlasting lyfe C. Therefore the faythfull shall walke most constantlye vntill they come to the marke For this to them is an euerlasting lyfe Wherefore there is no cause why wée shoulde feare to faynt in the myddest of our iourney séeing that hée leadeth vs vnto life And it is no meruayle if there bée suche grose and palpable darckenesse of errors and suspicions in the worlde when as there are so fewe which beholde Christ B. For hée which beléeueth not in Christe nor followeth thys lyght as hée wanteth this his spirite so it is necessary that he walke in darkenesse that is to saye that he followe carnall reson the bonde seruaunt of euill desires whereby hée followeth alwayes that which is hurtefull For what hurtfull thing is it which he followeth not God set aside 13. The Pharisees therefore sayde vnto him thou beareste recorde of thy selfe thy recorde is not true PAR. The Phariseis being swallowed vp of the manifest light of the truth and blinded therewith neyther féele nor sée the light nay they renew the contention and begin anew altrication against Christ by which notwithstanding the doctrine and truth of the Gospell is rather more manifested than obscured These men feared leaste the people forsaking them woulde haue followed Iesus by whiche they knewe that theyr auchoritye shoulde not a little decaye yet notwithstanding they coulde not hitherto by any reasons refell and confute the true doctrine of Christ and his mightie and wonderfull déedes They fall therefore nowe againe to their woonted cauilles to proue if peraduenture they myght bring the rude and simple people to haue Iesus in suspicion of arrogancye and vaine boasting C. They obiect a common saying That no man is to be trusted in hys owne cause As if they shoulde saye R. Thou commendest thy selfe but that commendation or testimonye which a man geueth of himselfe is of no aucthoritie or credite It is the parte of an arrogant man and not of one that speaketh the truth to boast and commende hymselfe wée beléeue not thine owne testimonye But proue out of the worde of GOD that thou art the verye same whome thou preachest thy selfe to be and wée will beléeue thée Doeste thou thinke vs to be so scencelesse that wée will by and by receyue thy worde as deuine We are Doctors of the Lawe wherefore except thou proue thy preaching by the Lawe wée will not beléeue thée but wyll
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 AbrahaÌ 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
the séede of Abraham but yet frée that they might be reckoned the heires of lyfe whome hee sanctifieth with his holy Spirite M. But séeing the Fayth of Abraham is so greatly commended Question that it shoulde be as an example for all other beléeuers to followe why doth Christe rather propounde his workes then his fayth For he sayth not If ye weare the children of Abraham ye would haue the Fayth of Abraham but if ye were the Children of Abraham ye woulde doe the déedes of Abraham I aunswere Because Abrahams fayth was not deade and voyde Aunsvvere but liuely and effectuall the Lord speaketh not of the workes of Abraham which were done without faith but he maketh mencion of the workes of Abraham as of frutes witnesing and declaring his faith because he purposed by manifest Argument to prooue that his aduersaries were degenerate from the pietie of Abraham For if they had had the fayth of Abraham they would haue declared the same by such workes as differeth not from the pietie of Abraham A good trée is knowen by good frute 40. But nowe yee goe aboute to kill mee a man that hath toulde you the truth which I haue heard of God this did not Abraham C. By the effect he declareth that they are not the children of Abraham because they resiste God For what notable thing is commended in Abraham but the obedience of Fayth This therefore is noate of difference so often as wee must put a difference betwéene Straungers and the Sonnes of God For vain titelles howsoeuer the world do estéeme of them are of no estimation with God M. Christ might haue obiected many other workes to the Iewes which they had committed whereby they declared them selues to be degenerate and vnlaufull children For Abraham was liberall but they were couetouse Abraham was sounde and perfect but they were ypocrites Abraham worshipped God aright but they made the howse of the Lordes worshippe a denne of théeues they deuoured widdowes howses which Abraham neuer did Christ I saye might haue obiected some of these thinges but leauing all these thinges he only obiecteth this that they went aboute to kill him For this was such a haynouse dede that no other was comparable vnto the same Wherevpon also in the parable of the vinyarde which was let out vnto the husband man in the latter ende of the same it is sayde that they went about to kill the Sonne which the Father sent vnto them as the heire of the vinyarde Mat. 21.38 Furthermore we are taught by this place that the mynde and purpose to doe any worke is accounted for the worke it selfe yea if thou consyder well the intent to doe any euell thing is worse then the worke it selfe and the intent to doe any good worke is better then the worke it selfe Intent to kil is worse theÌ slauter it selfe Better is the desyer to doe good to those that are in misery then the almes dede it selfe and the Intent to kill is worse than the murder it selfe The Almes dede maye be so done that it maye displease God concerning the which reade the fyrst of Mathewe A murderouse déede maye be so done that it maye please God as may appeare in the Leuites in Phineis in Iehu and so refused that God maye be displeased for the not dooing of it as wee maye sée in Agag Amalech whome Saule kept aliue Exod. 32 29 Num. 25.7 4. Kin. 10. 1. Kin. 15 8. 3. King 20.42 in Benadab king of Asciria whome Achab sent a way aliue But the desire and intent to doe good cannot displease God euen as the desyer to kill cannot please him A man that hath tould you the truth This oure Sauioure Christe addeth to shewe the wicked Ingratitude of the Iewes and to make it openly knowen that they are the Children of the Deuell because they were such sworne and mortall enemies to true and wholesome doctrine This did not Abraham M. What Did not Abraham kill a man We reade that he slue fower kinges and deliuered his kinsman Lotte out of their handes But the simple mening of Christes wordes is that Abraham was not so cruell as to kill an Innocent man Gen. 14 15 and that he was not so vnthankful as to kill one which instructed him in the truth and so wicked as to kill the Ambassodoure of God as did his posteritie 41 Yee doe the dedes of your father Then sayde they to hym we be not borne of fornication wee haue on father euen God M. We maye behoulde here great moderation in our sauioure Christ As yet he spareth them not by and by openly affirming that the Deuill is their Father the whiche notwithstanding he afterwarde did when they did not onely malapertly saye that they were the sonnes of Abraham but also the children of God Let vs also immitate this modesty that so long as it maye be done with the glory of God we may spare the wicked and to take héede that we do not styrre and mooue them so much as wee maye But rather let vs with méekenesse instruct them yf at any time it may please God to geue vnto them repentaunce and grace to knowe and beeléeue the truth We bee not borne of fornication Bv. These men styll obstinately goe forewarde to mayntaine their nobillitye speciallye when they perceiued by the order of Christes woordes that hée assigned the Deuyll to bée theyr Father Therefore nowe on the contrarye parte they doe not onelye boast themselues to bée the children of Abraham but also the children of God C. Howbeit they accounted it all one thing to be the children of Abraham and the children of GOD. But in this they dyd greatlye erre that they imagined God to bée tyed and bound to the séede of Abraham For thus they reason God chose the séede of Abraham to him selfe therefore séeing wée come of the séede of Abraham we must néedes be the children of God Now we sée how they thought that they receyued holynesse euen from their Mothers wombe because they came of a holye stocke Moreouer they goe about to proue them selues to be the Church of God because they had their originall of the holy Fathers euen as at this daye the continuall succession from the Fathers doeth puffe vp the Papistes and make them too swelling prowd With suche delusions Sathan beguileth them that they might deuide GOD from his worde the Church from the Faith and the kingdom of Heauen from the spirite But if so be the aunswere of Christ were auailable to refell the Iewes it is of no lesse force to conuince them at this daye For Hipocrites wyll alwayes falsefye the name of God but they shall neuer bring to passe but that they shal be accounted lyers of suche as leane to the iudgement of Christ M. We sée here that the wycked aduersaryes of Christ knew well inough that the impietye of false worship was spirituall whoredome and that the same was filthye and to be detested of the
Sathan had a wicked desier to hurt him insomuch that he went about with all his might to destroye hym Bv. and working error and rebellion in our parents Adam and Eue he slue all mankinde The same also within a while after armed Caine to destroye his brother Abell And dayly throughout the whoale world he stirreth vp wicked and vngodly men to murther For he reioyceth in bloud in warres in theft and in the destruction of men and only because hee enuieth the felicitie and happinesse of others But Christ meaneth not here the beginning of the creation as though God had endewed the Deuell with a desier to hurte but he condemneth the wickednesse of Sathans nature whiche he hath taken to him selfe M. Neyther ought it to séeme absurd to any man that the Deuell is sayde to be the autor of death when as notwithstanding the Apostle séemeth to attribute the same to our firste parent saying As by one man sinne entereth into the worlde and by sinne Death c. For these two went together namely the Temptor and the Obayer of Temptacion Sathan was the Temptor and perswador to transgression and sinne by enuie mixing with the same a lye yet notwithstanding hée had fayled of his purpose if so be Adam had not harckned to his perswasion and transgressed Gods commaundement Therefore as touching that enuie of the Deuell the roote of euell temtation and also as touching the lye of perniciouse perswasyon it is truely attributed to the Deuell that hée is the firste author of death againe as touching the assent of Adam and the transgression of Gods commaundement it is rightly by the Apostle ascribed to Adam that he was the author of synne and death to all his posteritie insomuch that there is no disagréement at all here betwene Christ and the Apostle As for example if so bee amonge the enemies besieging a Cittie one of them doe with sertaine false perswasyons perswade and intice one of the principall Cittizens to betraye the Cittie vnto them insomuche that he harkeneth therevnto whereby be boath betrayeth his Countrey and also maketh the Cittie to be sacked and destroyed boath the perswading enemie and also the betraying Cittizen which contemning the false perswasions of the enemie might haue kepte his fayth whiche he did owe vnto his countrey are rightly sayd to be the aucthours of this destruction Euenso the mortalitie of mankinde is aptly referred to the mallice and enuie of the Deuell but yet not without the falt of our parentes And aboade not in the trueth C. These wordes playnly expresse a chaung and alteration to the worse and therefore Sathan is a lyer not from the creation but because he fell from the trueth Therefore in that he is a lyer it is not because he hath bene alwayes by nature an ennemy to the truth but because he fell voluntarily from the same Bv. God made the Deuell good in the beginning for all his workes are good He did set him in the trueth from the which hée coulde neuer haue fallen except he had sometyme stoode in the same Of hym was required by the moste Iust God Fayth or fidilitie thankefulnesse and the acknowledging of God the Creatour who had geuen him strength to perseuer yf he had woulde for he might haue stande yf he had woulde But through his owne falte and wickednesse he aboade not in the trueth that is to say in the puritie in the which he was made For by Infedilitie he fell C. This discription of Sathan is very profitable for vs that euery man maye learne to béeware of his subtill snares 1. Pet. 5.8 and to resist him For he goeth about continually like a roaring Lyon séeking whome he may deuoure and he hath a thousand wayes to deceiue AVG. We haue not red that the Deuell hath at any time vsed any externall armoure to kill a man neyther that hée hath playde the murderer with his hand but he hath vsed lying and pernicious perswasion M. This is the worse and moste Deuelishe kinde of murther when the body is not only killed with the sworde but also when both soule and body with a blasphemouse lye against the worde of God is made subiect not only to Temporal but also to euerlasting death C. So much the more therefore it behooueth the Faithfull to be armed with spirituall armoure to fighte and to be sober and watche M. Therefore the Apostle when he feared this kinde of murther sayde I feare leste by any meanes that as the serpent beguiled Eue through his subteltie 2. Cor. 11.3 euenso your mindes shoulde be corrupted from the singlenesse that is toward Christ For the serpent had the false Apostles Ministers of this murder by whose dilligence he sought to bryng to passe that thing whiche he had begon in the beginning to the destruction of mankind such false Aposteles he hath alwayes had among the Gentiles among the Iewes and amonge the Christians C. Therefore yf Sathan cannot put of this affection there is no cause why we shoulde he troubled as at some newe or straunge thing when we sée diuers errors to spring vp for Sathan sendeth forth his Instrumentes to trouble and to deceiue the worlde And it is noe marueile yf so be Sathan séeke so dilligently to ouerwhelme the light of the trueth for it is the onely lyfe of the soul Therefore he vseth lying as a mortall darte to destroye the soule Because there is no truth in him C. This is a confirmation taken of the effecte For because Sathan hateth the trueth and cannot abide the same but fauoreth altogether of lyes Christe gathereth therevpon that he was taken and quight tourned awaye from the trueth R. Neither is it repugnaunt to this sentence of Christ Iob. 1.10 Math. 4.6 when we reade that Sathan hath sometime spoken the truth as when he sayde Thou haste blessed the worke of his hands and his substance is increased in the Land Also it is writen he shall geue his aungeles charge ouer thee Again Thou art Christ the Sonne of God Luk. 4.41 Act. 16.17 Moreouer These men are the seruauntes of the moste high God whiche shewe vnto vs the waye of saluation These I saye and such like sentences are nothing repugnaunt with these wordes of Christ For it is one thinge sometime to speake the trueth and another thing to haue the truth within one Euenas it is one thing sometime to tell a lye and another thing to bée a continuall lyar The trueth is in them which do not onely sometime speake that whiche is true but do loue the trueth and doe speake those thinges which they speake for the loue which they owe vnto the truth A man shall finde some whiche speake the trueth not for the Loue they beare to the trueth but for the loue either of glory or of gayn or else for the hatred which they beare to some man Of those it cannot bee sayde that the trueth is in them Although therefore Sathan sometime speaketh
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 â3 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
Sinagogues E. Wée ought rather to reioyce and bée glad because wée being not forsaken of Christ holde fast the hope of euerlasting lyfe 23. Then againe called they the man that vvas blynde and sayd vnto him Geue GOD the prayse vvee knowe that this man is a Synner E. The Phariseis are verye carefull and dilligente to obscure and hynder the glorye of GOD in Christ For as Sathan neuer resteth but alwayes goeth séeking whome hée may deuoure so the wicked being the instrumentes of Sathan doe continuallye séeke to hynder the glory of Christ and to hurt the godlye M. These Iewes had laboured in vaine in calling and in examyning the Parentes of the blind man For they failed so much of theyr purpose that they more confirmed this miracle than they obscured the same Wherefore they returne to the former practise subtillye séeking to defame the aucthour of this miracle and for that cause they call before them againe the man whiche had béene blinde after they had sent awaye his Parentes C. And there is no doubte but that they being ashamed called the blynde man whom at the first they found to firme and constant Thus the more vehementlye they striue against God the more they entangle and insnare them selues Bv. They séeke nowe by another way to drawe this man from the confession of the trueth that is to saye by fayre speaches and by the pretence of the glorye of God C. For they exhorte him by a speciall preface to geue the glory vnto God but by by they forbyd him imperiously that he aunswere according to the reason of his owne minde Geue God the prayse R. They vsed this solemne forme of speache when they required any man to sweare as is to bée séene in the ninetéene Chapter of the seuenth booke of Iosephus R. By these wordes they gaue him to vnderstand that no small dishonour was done vnto GOD if so bée any man by his name went about to deceyue And verilye so often as any of vs shall sweare this preface ought to come into our mindes that the trueth maye bée no lesse precious vnto vs than the glorye of God But we sée that Hipocrites when they pretende the greatest reuerence of God they doe not onelye dissemble but also impudentlye deceiue for wickedly they go about to make the blind man to swere vpon their wordes to the manifest dishonour of God B. For by the name of sinner they meant that the Lorde sought to transgresse the Lawe of GOD As if they shoulde saye It is plaine that hée is a dishonest and wicked person M. And they speake vppon their aucthoritye when they saye Wee knowe As if they shoulde saye It is not méete that any man shoulde thinke otherwyse than we thinke whiche haue skill and knowledge of all thinges Let it therefore satisfye thée that we so thinke After the same maner also at this day our Bishoppes and Phariseis taking vpon them the aucthoritie of Magistrats doe bouldly pronounce what they lust as though they hauing the keyes of knowledge ought to be beléeued whatsoeuer they speake as when they saye Wée knowe that this Doctrine sauoureth of Heresie wée knowe that these and these men are Heretiques C. Thus God reuealeth the wicked counsailes of the wicked howsoeuer they goe about with diuers coullers and fayned shadowes to couer the same 25. Hee aunswered and sayd whether he be a sinner or no I cannot tell one thing I am sure of that whereas I was blind now I see M. The Euangelist doth not in vaine vse so great dilligence in putting downe vnto vs in wryting the aunsweres of this blinde man For they are such that no man can choose but maruaile more at the light and sight of the internall man than of the externall man The Phariseis had sayde VVee knowe that this man is a sinner that is to saye a wicked and lewde person What therefore sayest thou Geue the glorye vnto God confesse the trueth To these wordes the blind man aunswered Whether he be a sinner or no. C. The which wordes ought to be expounded ironice that is to saye meaning that hée was iust that he might more sharpely gaule them A little before he had confessed him to be a Prophet when hée sawe hée profited nothing suspending his iudgement of the person he propoundeth the matter it selfe For hée woulde not swarue one whit from the true testimonye concerning him Therefore this graunting vnto them doth not want a scorne and mocke as if hée shoulde saye Bv. Whether Iesus bée a wicked man or no it maketh no matter vnto mée it is not my parte to iudge him this one thing I can trulye testifie the which also I haue found true by experience that whereas before I was blinde I now sée M. Wherefore that which ye require at my handes to be done I cannot doe with a good conscience by which I am constrayned to thinke of him as of a notable Prophet and not as of a sinner and an enemie to God and as I am constrained to thinke of him so also I will Iudge and speake of him This blinde man was moued nether with threatninges nor with faire woordes but doth constantly and bouldely proclayme that which gréeued the aduersaries and which they woulde if they had coulde haue taken out of the heartes and mouthes of all men M. Therefore this man although hée were a laye man and vnlerned could not abide vnwisely rashly to subcribe and agrée against his owne conscience to the opinion of the Rabbines and Pharisées Bv. Thus the simple truth of the Gospell by imbecillytie and weakenesse ouercommeth the strong mighty thinges of thys worlde 26. Then sayde they to him againe what did hee to thee Howe opened he thine eies M. Now the Pharisées retourne to the straight examination of the worke of Christ with the which they began at the first And because they thought they had gotten a simple man and an Idiot before them whom they might easilye beguile with theyr crafte and subtiltie they examine him by certaine shorte Interrogatories that hée aunswering the lesse circumspectly might be by them intrapped and that they might thereby get occasion to blame and reprehende the facte of Christ whereby they might depriue him of the glorye of the miracle C. Verilye séeing wée sée the wicked to be so busy careful to bring their wicked actions about wée may be ashamed of our slouth and negligence in handeling the worke of Christ so negligentlye 27. Hee aunswered them I toulde you yere while and yee did not heare wherfore would ye heare it againe Will ye also be his Disciples C. Séeing the enimies of Christ sought occasion by all meanes to speake euill of him and to darcken and obcure the myracle the Lorde doth notablye frustrat their deuises without the quayling of the blinde mans constancye for hée doth only persist in his constancy but doth also freely and seuerely reprehend them for that they sought to ouerwhelme the truth which was
appeareth in the brightnesse of his Gospell are blind not only because their foolishnesse is vncouered which before laye hid vnder the darckenes of Infidelity but also because they béeing plunged by the Iuste vengeaunce of God in déeper darckenesse doe loose that litle light which was left vnto them Wée are all borne blynde but yet for al that in the darckenesse of corrupt defiled nature there appeareth still sertain sparckes that men maye differ from brute beastes Nowe yf proude reason béeing puffed vp with truste and confydence of it selfe do refuse to submit it selfe vnto God it shall seeme to be wise without Christe but the bryghtnes of Christ at the length shall make the same foolishnesse because then the vanitie of mans minde doeth begin to appeare when heauenly wisedome doth reueale it selfe But our Sauioure Christ had a farther matter to expresse in these wordes For ypocrites be fore Christ doth shine do not so obstinately resist and withstande God but so soone as the Light doth shine more nerely they doe make open warre againste God This wickednesse and Ingratitude bringeth to passe that their blindnesse is doubled and that God which before had but taken awaye the light from their eyes doth nowe thruste them oute altogether Now let vs noate the summe of this place which is that Christ came into the worlde to illuminate the blynde to bring those quight and cleane oute of their wittes which séeme wise in their owne conceites M. It is no merueile therefor yf the Phariseis saw not that which this blind man sawe when they sayde that Christe was of God whome the blinde man and simple Idiots in the sight of the world knewe to come from God because by the iust Iudgement of God those wise men are blinded by the comming of Christe and those which sawe not of blind are made to sée C. And in the former place Christ made mencion of illumination because this is the proper cause of his comming For he came not to Iudge the worlde but rather that the worlde might be saued by him Ioh. 3.17 Also this vengeaunce or iudgement is not restrained to the person of Christ as though he did not dayly bring this to passe by the Ministers of the Gospell For the whiche cause we ought to take the more héede lest any of vs by our vayne and mad opinion bring this horrible punishement vpon vs. But experience doth teache how truly Christe hath vttered this sentence For wée doe sée that many are stricken with the spirite of giddinesse and madnesse for no other cause but only for that they cannot abyde the rysing sonne of righteousnes The wicked in the tyme of the Lawe receiued this punishment for the Prophete was sent to blynd the people Esay 6.9 that séeing they might not sée 40. And some of the Phariseis whiche vvere vvith him hearde these vvords and saide vnto him Are vvee blinde allso Bv. Thys beggar was made an example for them whiche in déede were starke blynde notwithstanding they acknowledge their blindnesse and Ignoraunce and are illuminated by the grace of Christ And the Phariseis are made an example which thought them selues Iuste and holye séemed in their owne conceite wise ynough and therfore they came not vnto Christ For the which cause they aboade in blindnesse and in the darckenesse of erroures and sinnes euen as the Euaungelist sheweth afterwarde in playne wordes C. They perceyued that they were wounded by that saying of Christe and yet notwithstanding they séeme not to bée of the worste because the open and sworne enemies of Christ did so abhorre Christ that they could not abyde to ioyne them selues vnto him But these coulde abide to heare Christe but yet withoute profite because no man can bée a néere disciple of Christ but he which forsaketh him selfe from the whiche these men were very farre M. They would not séeme to be blinde though they were starcke blynd For they would neither be reckoned among them whome béeing blind the Lord made to sée nor amongest others which saw whom the Lord made blind Wherefore because they were puft vp with Pride they thinking that they shoulde receiue greate iniury yf so bée they were reckoned among the blynd burst forth and saye Are wee blinde also C. As if they should saye Canst thou not make thy selfe famouse but by our reproche Is this to be suffered that thou shouldest get honoure to thy selfe by our contumely And whereas thou dooest promise light to the blinde get thée hence and auaunt with thy goodnes for wée wil not bée illuminated of thée vpon this condition that wée shoulde graunt vnto thee that we haue béene hitherto blind M. Doest thou thinke no better of vs than thou doest of the common vnlearned sorte of people Doest thou think vs to be blind men lyke vnto other vnskilfull persons séeing we haue the key of knowledge and are the masters and teachers of other men Thou camest to geue sight thou sayest vnto the blinde but thou art a seducer of the blinde Thou seducest the blinde vnlearned multitude but thou canst not so deceiue vs which are not blind Hereby wée maye sée that hipocrisy is alwaye proude and spightfull It is a noate of pride that they standing in their owne conceite would haue no parte of their estimation deminished and it is a token of spight that when their disease was discouered they were more offended at Christ euen as if he had more déepely wounded them Hereof commeth the contempte boath of Christe and also of his grace which he offereth In this word also there is contained we a great emphasis and force thereby declaring that although all others were blinde yet they tooke it in euell parte that they should be reckoned among the common sort This is a faulte to common in those which excell others who béeing dronken with disdayne doe almost forget them selues that they are men 41. Iesus saide vnto them if yee were blinde he should haue noe sinne but nowe yee saie we see therefore youre sinne remaineth M. The Lorde doeth so beate the Phariseis with their owne rod that he condemneth vpon them their owne mouth and proueth that to be true which he had spoken C. Howebeit these wordes haue a double meaning and vnderstanding eyther that ignoraunce did somwhat mittigate their falt except they being plainly conuinced did séeke to resist the truth or else that the disease of Ignorance was curable in them yf so be they did acknoledge him The wordes of Christ hereafter confirme the former sentence where Christ sayth Iohn i5 22 If I had not come and spoken vnto them they had had no sinne ⪠c. But because it followeth in the text But nowe they saye that they see this semeth better to agrée if we saye that he is blind who knowing his owne blindnesse seketh remedy for the disease And then this shal be the summe If ye knewe your euel it should not be altogether incurable but nowe because you thinke
to passe and then if they could not snare him with wordes to laye hand on him Therfore Christ although he semed to be as it were taken already yet by the wonderful power of God escaped out of their handes C. By which we are taught that we are not geuen as a praye to the wicked whome the Lorde doeth often times bridell at his will and pleasure M. Therefore it is not vnlawefull for the Minister of Christ to séeke to escape out of the handes of the wicked 40. And went awaye againe beyonde Iordane into the place vvhere Iohn before hadde baptized And there hee aboade M. Christ leauing Hierusalem went ouer Iordane for because that Region as a sanctuarye serued for his securitie and rest For such was the corruption and wickednesse of the Cittizens of Hierusalem that the farther any place was from them the more conuenient the same was for Christ and againe the more néere the more perilouse it was for him to abide in because of the wickednesse of the Iewes whenas notwithstanding yf there hadde bene any place in the whoale world féete for the preaching of Gods kingdome Hierusalem should haue bene the same A. The Lawe saith the Prophete shal go forth of Sion and the word of the lorde out of Hierusalem i. King 24. M Euenso the nerer that a man is to the Cittie of Rome yf he be a good man the more he is in daunger C. Christ therefore taught vs by his example to vse occasion Where Iohn before had baptised Bv. He went aparte into that place that by his presence he might bring in rememberaunce the testimonie of Iohn which he bare vnto Christe and that hee might drawe many to Iesus the Sauioure of the worlde that is to saye to him selfe Wherevpon also it followeth 41. And manie resorted vnto him and saide Iohn dyd noe miracle but all thinges that Iohn spake of this man were true And many resorted to him M. As the light sette vpon a Candelsticke cannot be hidde so the truth of God allthough it be condemned of the reprobate findeth many which followe the same though it flée away Bv. faithfull Shéepe will neuer forsake their sheapheard M. There was a tipe before of this matter in Dauid to whome he fléeing from the face of Saule Esa 57.20 manye are sayde to come out of Iury. Euenso the counsailes of the wicked by whiche they séeke to extinguishe the trueth haue so litle successe that they rather serue for the furtheraunce of the same A. A notable example whereof wée haue here and also in the storye of the blind man The which I would to God they would marcke and consider whiche séeke to extinguish the light of the Gospel in euerye Cittie C. Therefore this concourse of people here sheweth that Christ sought not to be solitarye that hée might cease from doing of his dutie but that hée might erect the sanctuarye of God in the desarte when as Ierusalem which was his proper seate had reiected him And verely this was the horrible vengeaunce of God that when the temple which God had chosen was become adenne of Théeues the Church of God should be gathered togither in a prophane place Ihon did no miracle Bv. Many beléeued in Christ being driuen therevnto partely by the doctrine of Iohn and partely by the signes of Christ but specially they were drawne by the spirite of God C. They gather that Christe was more excelent than Iohn because hée had done so many myracles whereas Iohn had done no myracle Bv. God woulde haue no miracles done by Iohn least the people shoulde haue attributed to much vnto him and therfore hée would haue him onely to teache and to testifie R. For as the bodye of Moyses and his Sepulchre are hid vnto this present daye Deu 34 6 and that by the iuste prouidence of God least that supersticicious flesh in visiting the bodye of Moyses shoulde committe Idolatrie euen so for iust cause Iohn than whome otherwise there arose not a greater among womens Children wrought no miracle For if so bée the gift of myracles had bene ioyned to his doctrine and holynesse of lyfe the people coulde scarce haue bene drawne from beléeuing hym to be Christ For the giftes of God are distributed according to his deuine will not all to euerye one but to euerye one somewhat euen as the members of the bodye haue not all one action Neyther maketh it any matter before God to bée endued with many giftes Rom. i2 but to beléeue in Christ is the acceptable worke and labour For fayth is that onely necessarye gift which Iustifieth and saueth all other giftes whether they be spirituall or corporall serue not to iustification but to the edification of the Churche This is the cause why Iohn wrought no myracle Bv. But the Lorde would haue his sonne to be famous with myracles M. For this glory was due vnto Christe who also being glorified wrought greater myracles by the hands of his seruauntes than euer hée dyd by himselfe when he was vpon the earth C. Notwithstanding wée must noate that wée must not alwaye iudge by myracles although myracles Ma 24 24 2 Thes 2.9 Math. 7.12 being ioyned to doctrine haue no small wayght But all things that Iohn spake C. This séemeth not to be spoken of them but added by the Euaungelist to teache that they were led by a double argument to beléeue in Christ because in very déede they sawe that the testimony was true which Iohn bare vnto him and also bycause his miracles made him more famouse M. Wée sée here howe the hearing of the worde of God though not presentlye vnderstoode serueth in due tyme to knowe the trueth A. The word of God séemeth sometime to be preched in vaine but at the length it bringeth forth fruite in due time 42. And many beleeued on him there M. Where did they beléeue In that place into the which the Lorde was fled by reason of the maliciouse wickednesse of the Iewes Therefore these men were so disposed that so soone as they sawe the glory of the miracles of Christ and were admonished of the truth of the sayings of Iohn they were so litle offended by that flyght that they did not only still beléeue the truth which Christe preached but also condemned the mallice of the Iewes I would to God this present age had many such who knowing the trueth would still retaine the same in their hartes againste all offences and lettes which the wicked can obiect ⧠The eleuenth Chapter 1. A certaine man was sicke named Lazarus of Bethany the towne of Mary and hir sister Martha A certaine man was sicke R. THIS whoale Chapter almost maketh onelye a discourse of the raysing vp of Lazarus howbeit a shorter discourse myght haue bene made of the same But the Euangelist doth not wythout cause so largely describe the same For all thinges are wrighten for our learning M. For amonges the reste of the miracles which Christ
In that therfore he sendeth not his Disciples into Iewry but goeth with them him selfe not sending them alone in so perillous a Iourney he doeth the duty of a good shéepheard which bringeth not his shéepe into daunger but guideth them and taketh part with them 8. His Disciples sayd vnto him Maister the Iewes latelye sought to stoane thee and wylt thou go thither again Bv. The Disciples greatlye fearing death and abhorring perilles diswaded Iesus from going againe into Iewrye M. the which notwithstanding they seme not to doe without lawfull cause For sometime it commeth to passe that for want of foresight we fall into perils but it is great rashnesse if we so do wyttinglye and wyllingly without any necessity Bothe these twoo namely want of foresight and rashnesse the Disciples in this place séeme to obiecte against Christ Want of foresight because he went before vnto them of Iewry who like mortal enemies went about to stoane him Rashnesse because he would goe againe into Iewrye after by flight he had escaped the cruell mallice of the Iewes R. but this counsayle of the Disciples sprang from the wisedome of the fleshe For it séemeth foolish to humane reason if so be a man put him selfe into present perilles For séeing we counte him wyse whome other mennes harmes doe make to beware what a madde man doe we iudge him to be who wyll not take héede by his owne harmes C. Howbeit whereas the Disciples do séeke to terrifye Christ paraduenture they doe it not so much for his sake as for their owne because they feared them selues Therefore in séeking to auoide the Crosse and are ashamed to confesse the same they pretend a care for their Maister The like we may sée daily in others For they which for feare of the Crosse cease from doing their dutye make many cloakes and delayes to couer their faulte least they might séeme without iust cause to defraude God of his due obedience A. And nowe hereby apeareth a great and wonderfull conflicte betweene the fleshe and the spirite For when the spirite séeketh whollye to obaye God the flesh with all his might rebelleth against the same insomuch that the godly man who onelye séeketh to further the glorye of God is constrayned to abyde many assaultes of the fleshe and the Deuell Bv. Therfore in these disciples of Christ haue a patterne of the infirmitye drawing vs from those thinges which make to the aduauncing of Gods glorye A. The fleshe shunneth the Crosse and desyreth rather ease and pleasure and séeketh by all meanes to drawe a man from the obedience of God R. So Peeter wisely in his opinion admonished Christ not to put him self into the hands of the high Priests but Christ sayd vnto him Come after mee Sathan thou sauorest not the thinges that are of God but the thinges that are of men Mat. i6 22 But if so be we haue no such externall Sathan to drawe vs from the dooing of our duty we shal whether we wil or no cary an internall Sathan with vs for what is oure fleshe else but a certaine Deuell who a thousand wayes disquieteth and troubleth vs. Galat. i i7 A. Euen as the Apostle writeth saying The fleshe lusteth contrary to the Spirite and the spirite contrary to the flesh these are contrary one to the other so that ye cannot do what ye would The flesh saith Ministers of Gods at Hierusalem are whipped stoaned burnt therfore there is no going thither but the Spirit sayeth That which I saye vnto you in darknesse speake ye in the light and that whiche I tel you in the eare prech ye on the house toppes Mat i0 27 The fleshe sayeth If so be you speake the trueth ye shall haue many enemies for Veritas odium parit that is trueth bringeth hatered but if thou canste dissemble thou shalt easily haue the fauoure of men Iam 4 4 But the spirite sayeth Hee that willbee a friend of this world is an enemie vnto God The fleshe sayeth he which sheweth him selfe a shéepe shal be deuored of the wolfe Luke 2i i9 The Spirite sayth Possesse your soules in patience The fleshe sayeth To confesse Christ before men is not without daunger Mat i0 32 The Spirite sayth Euery one that acknowledgeth me before men will I acknowledge before my father which is in heauen The fleshe sayeth Take héede how thou speak of the Gospell of Christ for if thou be caste into prison for the same how canst thou then defend thy cause The Spirite sayeth VVhen they deliuer you vp be not carefull what to speak Mat i0 16 for in the same howre it shal be geuen you what to speake The fleshe sayeth Preach not the trueth to euery one but to those only which will gladly heare thée for so shalt thou not come in daunger The spirite sayeth Behould I send you forth as shepe among wolues Mat 28 i9 Go ye forth therefore and teach al nations The fleshe sayeth The Phariseis expell and excommunicate all those that confesse Iesus to be Christe The Spirite sayeth Luke 6 22 Blessed are ye when men hate you and seperate you from their company and raile on you and put out youre names as an euell thing for the Sonne of manes sake The fleshe sayeth It is a hard thing to fall into the handes of men The spirite sayeth It is a horrible thing to fall into the handes of God Heb. i0 3i ⪠The flesh sayth Let a man looke well alwaye to him selfe The spirite sayeth He whiche loueth his life shall loose it Iohn i2 25 The fleshe sayeth The nature of man is to hate nothing more than the trueth to what ende shall the same be preached then vnto them Act. 5 29 The Spirite sayeth It is better to obey God than men The fleshe saith the worlde is so obstinate that it is neuer a whit the better for the preaching of the word The spirite sayeth Yf so be thou admonish the wicked man to forsake hys wicked waye Ezech. 33 6 and he conuert not from the same he shall dye in his iniquitie and thou haste deliuered thine owne soule The fleshe sayeth It is a shame for a man to be openly punished The spirite saieth i Pet. 4 See that none of you be punished as a theefe as a murderer or as a malefactoure If any man suffer as a Christian let him not be ashamed but let him glorify God on this behalfe The fleshe sayeth It is plesaunt to enioy the pleasures and lustes of the harte and it is payne to mortifie and kill them The Spirit sayth wo vnto you ritch meÌ because you haue coÌsolatioÌ Luke 6 24 wo vnto you which are full for yee shall honger woe vnto you that laugh for yee shall morne and weepe The fleshe sayth There is nothing more precious than a good name the which notwithstanding is brought in perill through the confession of the name of Christ Luke 6 26 The
the heires of God in déede doe enioye the lyght to the end When hee sayth Beleue in the light No man must thereby gather that the workes of light are not required of the childeren of light for by the workes of light we are declared to be the chidren of the light Bv. To the which effect pertaineth this saying of Paul ye were sometime darknesse but nowe are ye light in the Lorde walke as childeren of the light for the fruite of the spirite consisteth in al goodnes righteousenesse and trueth aprouing what is acceptable vnto the Lorde Ephe. 5.8 and haue no fellowship with the vnfruitefull wordes of darcknes These things spake Iesus C. It maye séeme straunge why he withdrue him self from them who so ernestly desyered to sée him But by the other Euaungelists we maye easily gather that the Euaungelist here speaketh of the enemies of Christ whome the Godly loue and desyer of good and simple men did ver and offend For the straungers that went to méete with Christ followed him till he came into the temple where he chaunced to come among the Scribes and his auncient enemies 37. But though he hadde done so manie miracls before them yet beleeued not they on him M. This ought not to be vnderstood only of that multitude which had mooued the question vnto the Lord concerning the exaltation of Christ but also of al the vnbeléeuing and blinded Iewes before whom the Lord had done many miracles C Therefore let this hinder or trouble no man that Christ was despised of the Iewes this offence the Euangelist putteth awaye shewing that he had many euident testimonies whiche broughte authoritie and credit to him and to hys doctrine but yet that the glory and power of God which euidently shined in the miracles was not séene and perceiued of the blind M. Moreouer the Euaungelist doth not without consideration make mention in this place of the vnbéelefe of the Iewes For he hath so ordered his history that nowe consequently he commeth to the declaration of the death and passion of Christe Béefore therefore he beginneth with the same he thought it necessary to admonish the reader before hande why it came to passe that the same nation and people remained styll so obstinate and vnbeléeuing that they were not afraide to crucefy the sonne of God to take awaye the offence which might here come he layeth the blame of this matter vpon the obstinacy of the Iewes which coulde be reclaimed by no miracles and yet bée iustefyeth Christ who by many miracles called them vnto the faith B. Moreouer when the Euangelist sayth according to his manner as it were speaking generally They beleeued not on him Iohn 8.30 hée ment that very fewe beléeued on him R. For he affirmed before that sertaine beleeued on him 38. That the saying of Esayas the Prophete mighte bee fulfilled which he spake Lorde who shall beleeue our saying and to whom is the arme of the Lord declared C. Because that thing might trouble the mindes of many men howe the Iewes could be so sencelesse and blinde that the visible power of God could nothinge mooue them Iohn of him selfe goeth forward to shewe that faith commeth not by the common sence and vnderstanding of men but by the singuler and rare gift of God and that if was foreshewed long ago concerning Christ that fewe or none should beleeue the Gospel B. This Esayas prophesyed it was mete therfore it should so come to passe and that the prophesy of the prophet should bee fulfilled For he would not haue prophesied of the same except it had bene so appoynted of my father Bv. But the Iewes were not such obstinate personnes because the Prophete dyd foretell that they should be so but he therefore foreshewed the same because they should bée suche Lord who shall beleeue C. This sentence consisteth of twoo partes In the first part Esaias speaking of Christ and foreséeing that whatsoeuer hee had spoken of Christ and also whatsoeuer should bée spoken by the Apostles should bée reiected of the Iewes as one amazed at such as bée in obstinacye hée cryeth out Lorde who shall beleeue our Preachinges And in the seconde parte hée sheweth the cause why the nomber of the beléeuing is so small namelye because God doeth not commonlye illuminate all menne but bestoweth the grace of his spirite onelye vppon a fewe Wherefore if so bée the obstinate infidelitye of a great number among the Iewes ought not to hynder the faithfull although they be fewe in number no more ought wée to bée ashamed at this daye of the Gospell although the same hath fewe Disciples By this word arme it is euident inough that hée vnderstandeth the power of God The Prophete teacheth that the arme of God whiche is included in the doctrine of the Gospell is hydde vntyll the same bée reuealed and withall hée testifyeth that all are not partakers of this reuelation wherevppon it followeth that many are left to their blindnesse being voyde of inwarde lyght who hearing heare not M. Therefore wee haue néede of the Reuelation of the power of God to beléeue the worde of Christ The high Priestes also Scribes and Pharisées sawe the power of God shyning in the workes of Christ and so dyd the reast of the wicked Iewes but they beléeued not because they sawe the same not as the power of GOD but as the power of Sathan therefore also they sayde Hee casteth out Deuelles in Belzebub the chiefe of the Deuelles Luke xi.xv. To cast out Deuelles was a worke of the finger of God but the wicked attributed the same vnto Sathan Wherfore Because they were destitute of the reuelation of the arme of God their eyes were blinded and their heartes were hardened The arme of God in Christ during the tyme of the Crosse séemed to be shortened but in his resurrection againe it declared it selfe to bée a mightye and outstretched arme Therefore we must praye vnto God that hée wyll reueale his arme vnto vs in Christ R. The Apostle Paule cyteth this testimony to exhorte the faithfull not to be discouraged because of the multitude of the vnbeléeuing and the small number of the faithfull neyther yet for the same to forsake the doctrine of the Gospell All sayeth he obeye not the Gospell For Esaias sayeth Rom. x. xvi Lord who hath beleeued our wordes 39. Therfore could they not beleeue because that Esaias sayeth againe He hath blin 40. ded their eyes and hardened their heart that they should not see with theyr eyes and least they should vnderstaÌd with their heart and shoulde be conuerted and I should heale them C. This speache is somewhat more harde because as the wordes importe the waye and power of beléeuing was quyte stopte vp and taken awaye from the Iewes because the Prophesye of the Prophete had appointed them to blindnesse before they had eyther chosen blindnesse or fayth I aunswere that it is no absurditye if it coulde not happen otherwyse than God
will retourne to you againe R. For I will not so goe away that I will be quite separated from you I will not so goe awaye that I will not retourne againe I will not so enter into the kingdome of my Father that I will retayne the same to my selfe aloane but for youre cause I goe and I so goe that I will come againe receiue you vnto me C. Moreouer this comming againe heare oughte not to be vnderstoode of the holy ghoste as though Christ would geue vnto hys Disciples a newe presence of him selfe in the spirite It is very true that Christ dwelleth in vs and in vs by his holye spirite but he speaketh here of the laste daye of Iudgement in the whiche hee shall come at the length to gather those that be his together And verily hée doth dayly prepare a place for vs yf so be wée haue respecte vnto the whoale body of the Church Wherevppon it followeth that the full time of our enteraunce into heauen is not yet come This the Apostle doth notably expresse in the fourth Chapter of his firste Epistle to the Thessalonians M. Lette vs remember therefore that Christ is come againe into this world The worlde beleeueth not this The cause of hys firste comming was that all they which were elected vnto lyfe from the beginning might be called vnto the grace of the kingdome of God The seconde cause of his comming shal be that the foresayde elected maye be taken vp into Euerlasting mansions This shal be broughte to passe by the ministery of Aungels Math. 13 And this second comming of Christ is desired so long vntyll a place is prouided in heauen for euery one And this caling of the electe shal be fulfilled here in earth the which béeing once ended and fulfilled this moste corrupt and wicked worlde shall haue an ende This wicked worlde shall haue an ende when the nomber of Gods elect is full A. Reade the twentyth sixe verse of the twelfth chapter going before 4. And whether I go yee know and the vvay ye knowe B. Because he would comfort his disciples concerning his departure it is necessary that we vnderstand this of that waye by which his disciples should followe hym vnto the Father C. Howebeit withall Christ teacheth that his death is not destruction but a passag to the father Therefore we haue here to noate twoo thinges The fyrst is that wee beholde Christ in his heauenlye glorye and blessed immortallity with the eyes of faith Secondlye that wée knowe him to bée the first fruites of our lyfe and the waye which was shut vp against vs is nowe opened vnto vs by him This he vttereth more plainlye in another place saying Mat. i6 24 M. Hee which wyll followe me let him deny himselfe and take vp his crosse and followe mee Christ him selfe is the waye to heauen that by him and after him we may come to heauenly thinges 5. Thomas sayde vnto him Lorde we knowe not whether thou goest and howe is it possible for vs to know the waye Bv. The Disciples being much gréeued marked not what the Lorde sayde vnto them and iudging to groslye of the wordes of the Lorde vnderstande not his minde and purpose C. And although at the first sight the aunswere of Thomas séemeth to disagrée with the saying of Christ yet notwithstanding his purpose was not to discréedite his Maister Notwithstanding it may be demaunded howe he denied that which the Lord had affirmed We aunswere that there are oftentimes in the Saintes confused vnderstandinges because they doe not way and consider the manner and reason of that which is plainlye set before them So the calling of the Gentiles was prophesied by the Prophetes to come of the true scence of Faith Ephe. 3 9 the which notwithstanding the Apostle Paule affirmeth to bée a misterye hydden from them Therefore when the Apostles shoulde beléeue that Christ went vnto the Father and yet notwithstanding knew not howe he should get that kingdome Thomas iustly affirmeth that they knew not whether hee went Therevppon hée gathereth the waye is more obscure For before wée enter into the race wée must knowe whether it tendeth M. By this place wée gather that no man knoweth the waye to heauenlye thinges except he fyrst knowe that Christ our sauiour and Mediatour is gone thyther 6. Iesus sayth vnto them I am the waye the trueth and the lyfe no man commeth vnto the Father but by me R. This is the principall poynt and sum of the whole Gospell that Christ is the waye the trueth and the lyfe C. Christ doeth not dyrectlye aunswere vnto the question yet notwithstanding he omitteth nothing which is necearye to bée knewne The curiositye of Thomas was to bée bridled therefore Christ doth not shewe what his condicion shal be with the Father but standeth vppon a more necessery point Thomas would wyllinglye haue hearde what Christe should doe in heauen euen as we oftentimes doe to muche wearye our selues with such subtile and curious poyntes But wee ought rather to applye our mindes how we shal be partakers of the blessed resurrection to come Wherfore the sum of this sentence is that whosoeuer getteth Christ she ll want nothing and that therefore he goeth beyonde all perfection which is not contented with him alone And he speaketh of their degrées as if he should saye that he is the beginning the middest and the ende Wherevppon it followeth that we must begin with him goe forewarde in him and ende at him We must not séeke for higher wisdome than that which leadeth vs to euerlasting lyfe This he affirmeth shal be founde in him And hée also pronounceth that the same must bee sought for in no other Hée teacheth moreouer that he is in the waye by whiche onelye wée must come thyther Therefore least hée shoulde fayle vs in any part he reacheth out his hande to those that goe astray and doeth humble himselfe so far that he directeth sucking Children hee hauing professed him selfe to bée a Captaine forsooke not his seruauntes in the midst of their race but made them partakers of the trueth At the last he made them partakers of that trueth than the which nothing more excellent can be deuised Bv. Therefore in these wordes all the Misteries of the Gospell are comprehended and from hence the ryuers of lyfe doe spring C. Séeing therefore that Christ is the waye there is no cause why the weake and ignoraunte shoulde complaine that they are forsaken of him seeing he is the truth and the lyfe he containeth in him selfe wherewithall to satisfye euen the most perfect Trueth in this place is taken of some to bée the wholsome lyght of heauenly wisedome And of othersome to be the substaunce of lyfe and of all spiritual graces which is compared with figures and shadowes Euen as when it is sayde Grace and trueth came by Christ Iesus But more rightlye it is taken for the perfection of Faith Iohn 1.7 euen as the waye is
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 theÌ 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 ouercoÌmeth 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 defeÌce 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 seÌd 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 froÌ god Therefore it is Christ which sendeth his spirite but out from the heauenly glory to the ende we might know that the same is not a humaine gifte but the assured pledge of Gods grace But wheras in this place it is called the spirite of trueth it is to be applyed to the present circumstance For we must vnder stande an Antithesys or comparison for because without this witnesse men are diuersly caryed thys way and that way and knowe not where safely to rest but wheresoeuer he speaketh there hée deliuereth mens mindes from all doubting and feare of erroure A. Wherevpon the Apostle sayth It is God which stablisheth vs with you in Christ and hath anoynted vs which hath also sealed vs 2. Cor. i. 2i and hath geuen the earnest of the spirite into our heartes B. This spirit worketh all righteousnesse and truth in the sayntes it gloryfyeth Christ makinge them bould to confesse hym to be the only sauioure yt teacheth all thinges and maketh all those thinges which Christe hath spoken to be vnderstoode to bee shorte it leadeth into all trueth and therefore it is properly called the spirite of trueth 27. And yee shall beare wittenesse also because ye haue been with me from the beginning C. The meaning of Christe in these wordes is not that the testimony of the spirite is such that the Apostles shoulde haue the same priuately and aloane but that he would by them spread the same farther because they should be the Instrumentes of the spirite euenas he had spoken by their mouth As if Chryste shoulde haue sayde Bv. When I saye that the spirite shall beare witnesse of mee I
would not haue you so to vnderstand the same as though he should testifye of mée and you hould your peace By you he shall do al thinges as by chosen instruments For I haue chosen you from the beginning to preach the Gospell therefore haue I taken you vnto mée that ye might testefye of all my wordes and déedes Therefore he shall geue testimony of me and ye shal geue testimony also insomuche that looke what he sayeth ye shall saye the same he in your hearts but you in wordes he by inspiring but you by speaking C. Nowe we sée howe fayth commeth by hearing and yet notwithstanding it hath his certainty from the seale of the spirite They which doe not sufficiently knowe the darcknesse of mens mindes thinke that faith is conceiued naturally by preaching onelye And contrarywyse there are some so farre out of their wittes that they cannot abyde externall preaching But wée sée howe Christe ioyneth these two togeather Therefore although there bée no fayth vntyl the spirite of God doe illuminate our mindes and seale oure heartes yet notwithstanding we must not séeke for visions and Oracles from the cloudes but the word which is néere vnto vs in our mouth and harte oughte to haue all our scences occupyed and fastened to the same Esa 59.21 euenas sayth the prophete Esay as I will make this my couenaunte with them sayeth the Lord my spirite which I haue put vppon thee and my words which I haue put in thy mouth shall not departe out of thy mouth nor out of the mouth of thy seede c. R. So that this place confirmeth the authority and doctrine of the Apostles For the Comforter suffereth the Apostles which are men to be weake still in the fleshe but it maketh them mightie in doctrine that their worde might not be humayne but the word of God for they preach the word of Christ C. This clause Because ye haue been with me from the begin was therefore added that wee mighte knowe that the Apostles deserued the more credit because they were eye witnesses of those things which they spake A As we maye reade in diuers places but specially in the Acts of the Apostles Acts. x. 41 2. Pet. i. 16. i. Iohn i. 1. C. For the Lord would haue vs to be so prouided for that nothing which apertaned to the confirmation of the Gospell might be wanting vnto vs. ⧠The .xvj. Chapter 1. These thinges haue I sayd vnto you because ye should not be offended C. CHRIST IN these wordes sheweth wherfore hée forewarned his Disciples of the persecution to come declaring that nothing of those thinges which he had spoken was superfluous For séeing that contencions and battailes were prepared for them it was méete and conuenient that they shoulde be armed and prepared for the same And withall he geueth them to vnderstand that if so be they were well instructed in this Doctrine they shoulde be able to fight R. Therefore before Christ comforted his Apostls with the promise of the comforter which comforteth and confyrmeth the heart in all aduersity and nowe he wylleth them to prepare themselues for the Crosse to come lest the wanes of aduersitye flowing vppon them they should bée offended and slyde from the trueth of the Gospell For thus flesh blood is wont to reason Yf this doctrine were true it should not haue so many aduersaryes and persecutours againe if he were the sonne of God the beloued of God he should not be ouerwhelmed with so many euilles Against this offence Christ fortefyeth al his Apostles with his word foreshewing that they and the Faythfull shall suffer proscription persecution excommunication and be kylled least they should saye as ignoraunt men are wont to doe I wyst not of it For this is an oulde custome that the Kinges Princes and Prelates of this worlde shoulde persecute the worde of trueth and by all meanes afflicte the Preachers of the worde Luke 6 23 So dyd they saith he vnto the Prophets which went before you C. Therefore that which Christ sayde then vnto the Apostles is also spoken vnto vs. And fyrst of all let vs noate that Christ sendeth not his Apostles into the field vnarmed and therfore none perishe in this warrefare but through the faulte of their owne cowardlinesse Neyther must we differre the time vntyll we come vnto present necessitye but must rather endeuoure our selues that we being acquainted and familiarlye accustomed with these wordes of Christ maye goe to the battayle when néede shal requyre For there is no doubt but that we haue the victory in our hand so long as these admonitions of Christ shal be fast imprinted in our mindes For when hée sayeth Because ye shoulde not be offended hée geueth vs to vnderstande that there is no perryll least any thing shoulde tourne vs out of the right course But hereby it appereth howe fewe there are which rightlye learne this doctrine because they whiche thinke that they haue this at theyr fingers endes without all daunger when they shoulde come to fight hande to hande fayle and slyde away euen as ignoraunt men that knowe nothing Let vs therefore arme and fortefye our selues with suche weapons as wyl not fayle in tyme of neede M. Hée is offended whiche hath had any thinge happening vnto hym contrarye to his expectation Hee whiche is offended doeth easylye goe backe and chaunge his minde Because therefore the Lorde Iesus sought wholy to exhorte his Disciples to constancye and perseueraunce lest they should forsake him but rather shoulde abide in him the true Vine as good and fruitefull braunches he doeth verye well foretell them of the persecution to come lest when the same shoulde come they might bée offended and so fall awaye Therefore wée are here taught that they doe reason amisse of Predestination whiche doe exclude all dilligent taking héede to shonne euell If so bee saye they the matter be so in destenies that I shal be offended and fall it cannot bee let by any meanes but that I shal be offended and fall although I shonne euerye stombling stoane of offence if it be not in destinies then also it shall not come to passe and so al caution or taking heede is but vaine If these thinges haue reason then is that vaine whiche the Lord hath here spoken These thinges haue I spoken vnto you because yee shoulde not bee offended But it is not in vaine because offence maye and ought to be auoyded Therefore this admonition is verye profitable and necessarye if so be wée waye and consider howe proane wée be to fall at euerye offence and stombling stoane Yf so be the Apostles ought to feare offence who had séene so many wonders done by Christ what is it that we ought to feare being inferiour vnto them 2. They shall excommunicate you ⪠yea the time shall come that vvhosoeuer kylleth you wyll thinke that he doeth God seruice M. Here he speaketh of excommunication by which the Apostles were to be cast
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 crucâfied 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
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 coÌtente 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 teÌptation 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 ãâ¦ã which doth ãâ¦ã is it ãâã For ãâ¦ã be sâââled with âââpe and work according to the custome of the lawe saââg the bloude of Christ is mutable and hâddeâ from our eyes Therfore it is ãâã the consciences by the worde of the Gospel which is the truth And the word is this Christ dyed for vs ãâ¦ã for my ââeepe âake ye ãâ¦ã thys is my body which iâ giuen for your drynke yeâ this is my bloude âhiche 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 ãâ¦ã 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 inteÌded 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
wée muste be the true members of hys bodye B. Therefore when wee are absolutelye Godly it shall appeare that we are deere and acceptable vnto God R. And wee must well remember the prayer coÌtayned in this Chapter For if so be Christ prayed for him selfe for his Apostles and for al those that should beleeue by the preaching of the Apostles it must needes be in an effectuall prayer For howe could it be that the son which was obediente to the death of the Crosse shuld be repulsed Wherfore let vs bee fullye perswaded that neyther death neyther life neyther Angels neither rule nether power nether things presente nor thinges to come neither heigth nor depth neither any other creature shal be able to seperat vs from the loue of God which is in Christ Iesu our Lord. ⧠The .18 Chapter 1. When Iesus had spoken these words he went foorth with his Disciples ouer the brooke Cedron where was a Garden into the which he entred with his Disciples M. IN this Chapter the Euangelist begynneth to declare the historie of the Lordes passion in the declaration wherof he omitteth many things whiche are to be read in the other three Euangelistes the which he doth of purpose euen as he hath set downe many things worthy of remembraunce whiche the other thrée haue let passe with silence R. Therfore hitherto was noted the Sermon which Christ made at his last Supper by which Christ most fully declared and manifested him selfe to his Disciples to the ende we might know what grace and goodnesse he conteyneth in him selfe specially vnder the crosse Also he prayed that all those that beléeue in him might be sanctified that they might be one with him and that the loue with the which the Father loued him might be in them Therfore his Sermon and Prayer béeing ended he went foorth with his Disciples ouer the brooke Cedron M. Some thinke that this brooke was called the brooke of Ceders bicause many Ceder trees grew about the same C. But it is very like notwithstaÌding that this name came vp through error For of the valley or brooke of Cedron there is mention oftentimes made in the Scriptures M. Where the Hebrewe worde dothe not signifie Ceder trees but dimnes or darknesse R. Concerning the whiche brooke we reade in the booke of Kings 2. Kin. 15.23 4. kin 23.4 C. This place therfore was so called bicause of the darknesse bicause it was a deepe valley and muche shadowed Howbeit we will not contende much about this Specially we haue to consider the purpose of the Euangelist in naming this place For hys purpose was to shewe that Christ went willingly to death He came into that place which he knew was well knowne vnto Iudas And to what ende but only to offer him selfe to Iudas and into the handes of his enemies For he came not vnto this place without foresight of that which folowed séeing he was ignorant of nothing whiche was to come to passe M. Wherefore Christ passing ouer the brooke Cedron entred into the Garden not to flée from his Persecuters but that he might go to that agony whiche was to come according to Gods appoyntment If he went ouer the brooke CedroÌ bicause he would flée away his best way had bin through the wildernesse and not to haue entred into this Garden C. He went not therfore to seeke a place to hide him selfe in but he entred into the Garden that he might haue more libertie to pray The other Euangelists say that he went out vnto the mount of Oliues Mat 26.36 and they make mention of a certayne place which is called Gâthsemane the which hath no discrepance seeing that the historie of Dauid also sayth 2. kin 15.23 that the people when they had passed ouer the brooke Cedron went towarde the way of Oliuet 2. Iudas also whiche betrayed him knewe the place for Iesus ofttimes resorted thither with his Disciples R. As Christ is not betrayed but of an Apostle and his chiefe Disciple and that to those to whom he him selfe was the truthe and whose office and function was a shadowe and tipe of him Persecution of the Gospell by Disciples Mat. 23.37 Act. 7.52 that is to say to the high Priestes and Scribes euen so the worde of the Gospell is almost neuer betrayed but of suche as know the same and are friends in shew and very seldome it suffreth persecution of straungers The Gentiles killed not the Prophets but the Iewes which boasted of the worde of the Lord. The Phariseis cast out the Apostles Antechrist is not suche a one as denyeth Christ but a boster of the name of Christ and yet he persecuteth the Gospel So the hypocriticall Monkes Priests Bishops Popes and such like haue onely the outwarde name of Christians and seeke to betray and to destroy Christ 3. Iudas then after he had receiued a band of men and officers of the high Priests and Phariseys came thither with lanternes and torches and weapons R. With what force strength doth Iudas set vpon Christ Or by what power do the souldiers of Iudas persecute the Gospel Not with reasons sentences of scripture except peraduenture the same be wrested to serue their turne not with probable arguments but with the corporall sword with weapons with afflictions all kinde of torments If this be to ouercome who haue greater conquest victorie than tyrants fighting with crueltie And if this be to play the champion who is more bould stout than théeues Reade the .26 of Mat. beginning at the .47 verse concerning the other two verses folowing also reade the same chapter 6. Assoone then as he had said vnto theÌ I am he they went backwarde and fel to the grounde C. The Euangelist sheweth what great vertue and power the Lorde breathed with one voyce to the ende we myghte know that the wicked had power ouer him no further than he gaue them leaue He gently aunswereth that he is the very same whome they sought for and yet notwithstanding hee casteth them prostrate vppon the earth euen as if it had béene with the violent puffe or blast of a whirle wynde or with the flashing stroke of lightning Therefore he wanted no power to restrayne their handes if it had so pleased him but he woulde obey his Father by whose decrée he knewe he was called and appoynted to deathe Aug. For where is nowe thys ambushmente of Souldiers Where is nowe theyr terrour and fortification of weapons One voyce strake repulsed and prostrated without force of weapon the outrageous hatefull multitude and terrible with weapons For God lay hydden in the fleshe and the sempiternall day was so shadowed and couered wyth humayne members that darknes sought with Lanternes and Fyrebrandes to kill the same What wyll he doo which shall come to iudge whiche dyd thys that he might be iudged But this purpose was to put in proofe that efficacie whiche the Prophet Esay attributeth to hys word Amongest other the mightie
powers of Christe the Prophete repeateth thys Esa 11.4 that he shall strike the earth with the rod of his mouthe and shall slay the wycked with the breath of hys lippes 2. Thes 2.8 The Apostle Paule suspendeth the fulfilling of this Prophesie vnto the ende of the worlde yet notwithstanding we sée dayly that the wicked doo fall with their fury and pride at the voyce of christ But then when they fel which came to bind Christ was shewed a visible token of that feare which al the wicked manger their heads féele within them when Christ speaketh to them by his ministers Moreouer séeing this was as it were accidentall to the voyce of Christe whose propertie it is to rayse vp miserable men whiche lye in the shadowe of death he will vse no doubt thys power towards vs to exalt vs vp into heauen R. And this is manifest that the same worde of God whiche is to the wicked iudgemente is to the Godly consolation For at other times Christe comforted his Disciples when they were afrayde Mat. 14.27 Luk. 24.39 with these wordes I am he Also VVhy are yee troubled it is I Therefore that whiche the Lorde threatneth to the wicked in the Lawe is in these wordes manifefestly to be séene For Moses sayth The Lorde shall geue thee a trembling harte Deut. 28.65 Esa 57.21 and looking too returne till thine eyes fall oute and a sorrovvfull minde Psal 110.1 And the Prophete saythe The vvicked haue no peace M. Let the wicked therefore consider what shall befall on the enimies of Christe For this contayneth a figure of that whiche happeneth and shall happen to all the enimies of Christe namely confusion and vtter destruction It is prophesied that the enimies of Christe shall be made his footestoole The enemies of Christe of the whiche we haue so greate a multitude heere consisted of Iudas the hypocrite and false Apostle of the seruantes of the highe Priests and of the Romaine souldiers In these we sée what the enemies of Christ are oftentymes some are hypocrites some are superstitious and other some worldlinges but in due time when Christe shall shewe hym selfe they shall vtterly be destroyed and though they bée lyfted vp alofte yet shall they bée caste downe to the grounde flat and shall bee broughte to duste A. For the wycked shall not be able to stande but shall be lyke the duste Psal 1.5 whiche the wynde scattereth away from the face of the earth 7. Then asked he them agayne whome seeke ye They sayde Iesus of Nazareth C. Hereby it doth appeare howe great the blindenesse is with the whiche the Lorde striketh the mindes of the wicked and howe horrible their obstinacie is after that Sathan hath bewitched them by the iuste iudgement of God The Oxe and the Asse when they fall haue some féelyng but these men hauing had manyfest experience of the deuine power of Christ do no lesse securely go forwarde than if they had not seene so muche as the shadowe of a man in him Nay Iudas him selfe is not moued Let vs learne therefore to feare the iudgement of God by whiche the Reprobate béeing suffered to fall into the hands of Satan are more sencelesse than brute beasts For Sathan no doubt was the author of this so great wickednesse 8. Iesus answered I haue tolde you that I am he If ye seeke me therfore let these go their way 9. That the saying might be fulfilled whiche he spake Of them which thou gauest me haue I not lost one R. Although he were taken yet he retayned his authoritie and power styll For the power of the worde can not be bounde For the Apostles had not gone awaye without hurte excepte the Aduersaries had béene restrayned of their furie by the efficacie of this commaundement By the same efficacie of the word he restored to Malchus hys eare Luk. 22.51 that we might learne the power of the worde in the middest of impotencie and weaknesse A. But was it not lawfull for him whiche deliuered others to delyuer hym selfe also out of the hands of hys enemies C. But he mynded to play the parte of a good shephearde to defende hys flocke He sawe the rauening of the Wolues he taryeth not vntill they come to the Sheepe of whiche he was appoynted the keeper but wythstandeth them betyme Wherefore let vs not doubte so often as wycked men or the Diuell rise vp agaynst vs but that we shall haue by and by the same helpe Moreouer Christe hath by his example prescribed a rule to the Shepheardes whiche they muste followe if so be they will duely fulfill their office That the saying might be fulfilled R. The Euangelist alleageth the saying of Christe to teache that the same is effectuall For if so bee the saying of Christe hadde not beene effectuall howe coulde the Disciples haue escaped thys perill and shunned suche wylfull madnesse of the people their aduersaries specially Peter who strake with the sword Notwithstanding this sentence seemeth to be broughte out of order whiche seemeth rather to appertayne to mennes soules than to their bodies For Christe dydde saue and preserue the Apostles in safetie as touching their bodyes to the ende but he rather spake thys that in the middest of continuall daungers and in deathe it selfe theyr eternall saluation shoulde be in safetie I aunswere The Euangelist speaketh not simply of their corporall lyfe but meaneth rather that Christ sparing them for a time prouided for their euerlasting saluation Let vs consider howe greate theyr imbecilitie was as yet What would they haue doone thinke you if they had béene broughte to the pinche Séeing therefore Chryste woulde not tempte them aboue their strengthe he deliuered them from eternall destruction And héereby we may gather a generall doctrine namely that althoughe oure fayth bée proued by many temptations yet notwithstanding we shall neuer come into extreme perilles but he wyll geue vnto vs strengthe and abilitie to beare the same AVG. Therefore bicause the Apostles were not as yet sufficiently confyrmed in the Faythe to retayne the confession of the truth and had bothe denyed Christe and also peryshed the Lord would saue them M. Furthermore they were specially chosen to the preaching of the Kyngdome of God and were not onely so geuen vnto Christe that they might be saued but also to Preache the worde of lyfe vnto others and to serue Chryste For thys office they were to be preserued Wherefore if they had béene taken and slayne of their enemies they had perished to Chryste vnto whome they brought foorth muche fruite by the preaching of the worde Concerning that which followeth vntil yée come to the .19 verse reade our Commentarie vpon the .26 of Mathew beginning at the .51 verse 19. The hye Priest then asked Iesus of his disciples of his doctrine R. This hye Priest was Caiphas for Annas had straightway posted ouer Christe vnto Caiphas M. These things and many mo of the which the other Euangelists
speake were done in the Councell of the Phariseis and of the seniors of the people These thinges our Euangelist thought good to repeat as passed ouer in silence by the others and to omit that which the other thrée haue noted R. Christ or the worde of God Gods word accused of heresie and Christ of sedition is aways accused of two things Fyrst it is accused by the high Priests and Bishops of heresie Secondly by the ciuill Magistrate of sedition The first part of this accusation is handled before the high Priest concerning heresie the seconde before Pilate concerning sedition To these also was ioyned Herod who in the action of this Tragedie representeth the wyse men of this worlde for he contemneth and derideth Christ For the Gospel is to the Gentiles foolishnesse bicause it teacheth that the crosse is holy and glorious that death is life and suche like C. Therefore the high Priest asketh Christ a question as if he were some factious person who in gathering Disciples vnto him had brought schisme into the Church he questioneth with him as with a false prophet whiche shuld go about with new peruers opinioÌs to corrupt the puritie of fayth But let vs note the hipocrisie of the false hye Priest He enquireth of the doctrine and Disciples of Iesu He myghte aske thys question in respecte of hys authoritie whiche he hadde among the people of God For it apperteyned to the high Prieste specially to defende true and wholsome doctrine and to represse that whiche was false and hurtefull notwithstanding thys appertayned not to the office of a highe Priest to cause a Teacher whiche hadde taughte dayly in the Temple openly before all menne whome he myghte haue hearde and whose doctrine he myghte haue learned of hys owne mouthe to bée taken violently with a bande of Souldiours and to be brought bounde before hym as a malefactour and a seducer of the people to bee condemned and put to death not yet conuicted Thys thyng beséemed not hys person but declared rather the malice of the Highe Prieste He moued thys question in the myddest of armed menne and bondes not that hee myghte knowe the truthe of Christes doctrine but that he myghte seeke and fynde oute some colour of Iustice and iuste condemnation wherwythall to blynde the eyes of the simple Thys fourme of questioning the Popishe Prelates vse at thys daye in suche places where the Gospell is persecuted to the which they haue alwayes annexed Inquisitions bondes and torments bicause they séeke no more to know the truthe than did the high Priest among the Iewes 20. Iesus aunswered him I spake openly to the worlde I euer taught in the Sinagogue and in the Temple whyther all the Iewes resorte and in secrete haue I sayde nothing C. Christe hauing doone the office of a Teather seeketh not anye newe defence yet notwithstanding lest he should forsake the patrocinie of the truthe he sheweth that hee is readie to defende all those thyngs whyche he had taught And wythall hee reproueth the impudencie of the Highe Prieste who enquireth of a moste manyfest matter as if the same were doubtfull Notwithstanding thys place seemeth contrarie to that other saying of Christe Mat 10.27 Math. 13.11 where he commaundeth the Apostles to preach that vppon the house toppes whiche they had harde in secrete Answere herevnto is made When he saythe in thys place that hée hathe spoken nothing in secrete it is to be referred to the substaunce it selfe which was alwayes one though the fourme of teaching were different Mar. 4.14 M. He hadde taughte the Disciples seuerally in secrete certayne things but yet the very same whiche hee hadde taughte in Parables openly before the people neyther yet bycause they shoulde retayne them in secrete but bycause when the tyme came they should preach the same vppon the house toppes He hadde taughte also in priuate houses but not therefore bicause he sought lurking corners and to shunne publique assemblies neyther dyd he teache any other things than the very same which he had taught in the Temple in the Synagogues and in other publique places C. Wherefore he mighte protest with a good conscience that hee hadde freely professed and sincerely publyshed the summe of hys doctrine M. Also we see heere howe the Lorde vsed the Sinagogues and Temples and also what we muste doo according to hys example in Ecclesiasticall assemblies He taughte he offered not Sacryfyce Doctryne belongeth too the people of GOD. Therefore they whiche doo nothing in their Churches but boa and bleate and sacryfyce are not the followers of Christe but of the Iewishe Priestes C. Moreouer very childishe is the error of some which thinke that they are héere codemned by the answere of Christ which handle the worde of God secretly and in closets when they may not publikely preache the same by reason of the tyrannie of the wicked For Christ doth not dispute what is lawfull to be done and what not but his purpose is to refute the impudent malice of Caiphas A. The Apostles also were then to be condemned who preached not onely publikely but also priuately in houses Act. 20.20 21. Why askest thou me aske them which hard me what I haue sayde vnto theÌ beholde they can tell what I sayde M. Christ would not haue refused the examination of his doctrine if so be these hye Priestes and Prelates had soughte with their whole hart the knowledge of the truth For how could he whiche was readie to dye for the saluation of mortall men haue denied so little labour to teach them which enquired concerning his doctrine But he knew that they sought nothing lesse then to be taught when they enquired of his Disciples and of his Doctrine Wherfore he appealeth to his hearers which were his enemies R. Wherby we learne what boldnesse ought to be in a teacher of the Gospell He dothe not denie the examination of his Doctrine which he knew to be so sounde and true that he referred the high Priest to the testimonie of those which had openly heard the same what maner of persons soeuer they were so that they would set malice and enuie aside He doth not appeale vnto his Disciples but to all generally whiche had heard him in the Temple and in the Sinagogue This testimonie of coÌscience for teaching the truth ought to be in euery Minister of the worde in so much that he may also say Aske those whiche haue heard me beholde they can tell what I haue sayde A. The which they may easily do if so be they speake nothing of them selues but speake in the Churche as the wordes of God 1. Pet. 4 11. 1. Cor. 11.23 and if so be they haue receyued from the Lorde that whiche they deliuer vnto others 22. WheÌ he had thus spoken one of the officers which stood by smote Iesus with a rod saying Aunswerest thou the high Priest so M. This séemed to the seruauntes of the high Priest great contempt of their master
the Apostles behaued not theÌselues so valiantly as it became theÌ yet notwithstanding they did fauoure their infirmitie They séeke to hide them selues to auoyd peril yet notwithstaÌding they pluck vp their minds that they may abyd together For otherwise they had béene disperced here and there and one of them woulde haue béene afrayde to looke another in the face After the same manner must we fight with the infirmitie of our fleshe and resiste feare which maketh vs to falle away And Christe doth blesse their zeale in appearing to them béeing gathered together and Thomas is iustly depriued of that grace which all his brethreÌ had bicause as a vagrant or waÌdring souldier he was departed from the ensigne of vnitie Therfore let al those hereby learne whiche are to fearefull to imbolden them selues and to correcte in them the feare of the flesh Came Iesus and stoode in the middest M. In that Christe when the doores were shut came vnto his disciples which were gathered together for feare of the Iewes to the ende by his apparition he might comforte them béeing in griefe and feare we haue a notable proofe of his diuine power For wheras some think that the doores were opened for him that he might enter in according to the manner of men it disagréeth much with the mind of the Euangelist Therefore we muste not thinke that Christ entred in without miracle to the ende he might declare hys diuine power to make his Disciples the more attentiue Neuerthelesse that is moste false whiche the Papistes affirme as that Christes body perced the doores which were shut This they therefore affyrme that they mighte make his gloryfied body not onely lyke vnto a spirite but also so incomprehensible that no place can contayne the same But the woords of the Euangelist sounde no such thyng bycause he saith not that he entred through the doores that were shut but that hée stoode sodaynely in the middest of hys disciplees when the doores were shutte We knowe that Peter came foorthe of the fast barred prison shal we therfore say that he perced through the middest of the Iron gate This were to absurde and childish let vs coÌtent our selues with this that Christ purposed by a notable miracle to confyrme the Apostles in the fayth of his resurrection Peace be vnto you Bv. Christ according to his maner saluteth his beloued disciples For the Iewes vsed this maner of salutation and it continueth with them vntill this âaye By peace he meaneth integritie and health prosperitie and a blessed lyfe M. Euen as when we say God saue you The Lord vsed this maner of salutacion not onlye at this present but also before his passion A. Concerning this salutacion reade the tenth Chapter of Mathew beginning at the 12. verse 20. And when he had so sayd he shewed vnto them his hands and his syde Then were the disciples glad C. It was meete that this confyrmation shuld be added that it might appere vnto them by all maner of meanes that Christ was risen againe Bv. Least they should imagine him to be a spirite or some other body than that which had hoong vppon the crosse Therfore he sheweth vnto theÌ his hands and his side namely the prints of the nailes in his hands and the wound pearced by the speare in his syde M. The Euangelist Luke in his fower and twentie chapter addeth more coÌcerning the communication of Christ with his disciples about meate in the 41. verse 21. Then sayd Iesus vnto them againe Peace be vnto you as my father sent me euen so send I you also C. Christ saluted them again to make theÌ the more attentiue vnto those things which he spake being matters of great waight and importaunce As my father sent me M. Christ first declared vnto his disciples the reason of his death resurrection out of the scriptures and then he tould them that they should preach remission of sins repentance geue testimonye vnto the gospel C. By which words Christ doth after a sort enter his Apostles into their office to the which before he had choseÌ theÌ They wer sent before throughout Iewry but only as forerunners which should exhort coÌmand men to heare the chief teacher but not as Apostls which shuld take vpon theÌ the coÌtinual office of teaching And now the lord appointeth theÌ as Ambassodors to declare set forth his kingdoÌ in the world Therefore let this stand as an vndoubted truth that this is the fyrst time in the which the Apostls wer ordained to be ordinary ministers of the gospel And his wordes are in effect as much as if he shuld sai that he had hitherto don the office of a teacher and that hee hauing ended his course race appointed vnto them their turne For the father had appointed him to be a teacher of the church to this end that he might go before the rest for a time might afterward appoint substitutes in his place to supply his roome For the which cause Paul saith that he hath appointed some in the church to be Apostles other Euangelists Eph. 4.11 other Shepeheardes to gouerne the church vnto the end of the world Bv. Therfore he committeth vnto them their Ambassage and appoynteth theÌ to be teachers of the whole world ministers of his church C. First of all then Christ testifyeth that although he him self hath a temporall office of teaching yet notwithstanding that the preaching of the gospel shal abide for euer and lest the doctrine of the Apostles shuld haue lesse authoritie hee coÌmaundeth theÌ to succéed him in the same function which he had receiued of his father And thus it was méete that their ministrie should be authorised for they wer base vnlearned men Bv. But we must take hede lest we abuse these words of the Lord or misconster them For the lord did not send forth his Apostles to offer them selues a sacrifice for the sins of the whole world nether to the ende the father might be called vppon through their name or that by their merittes the whole worlde mighte bée saued Mat. 9.12 Ihon. 6.38 Ihon. 3.17 but that by the preaching of the woorde they myght call men to repentaunce and to remission of sinnes in Christ Therefore the maner how Christ him selfe was sente is noted in the places quoated in the margent This then is referred to the preaching of the gospell euen as he sayth in another place Mar. 28.19 Mar. 16.15 Go ye forth into the whole world and preach the Gospel to euery creature 22. And when he had said those woords he breathed on them and saith vnto them receyue ye the holy Ghost Bv. The Apostles might haue sayd vnto Christ thou laiest a heauy burthen vppon our shoulders We feare Lord that wée are not sufficient for these labours that we want strength insomuch that we shal fainte at the last vnder our burthen This world hath his power his customes receiued from the fathers which it accounteth
for deuine lawes it hath Priestes and Philosophers which are learned elloqueÌt 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 beloÌgeth 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 theÌ 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 wheÌ 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 caÌ be no truth in signes but where the worde of God is present 23. Whosoeuers sins yee remit they are remitted vnto theÌ 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 recoÌciliation 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
Prophets perfecte God and perfecte man the mediator of God and men the highe Legate of the father the onely author of perfect felicitie Bv. Who by hys death hathe put away death and by his resurrection hath restored to lyfe The Sonne of God Bicause among men there was none founde méete to bring suche notable matters to passe as to reconcile vs to the father to make satisfaction for sinnes to destroy death to ouerthrowe the kingdome of Sathan and to bring vnto vs true righteousnesse and saluation therefore God sente and gaue vnto vs his onely begotten sonne A. For all are gone out of the way all are beoome vnprofitable Psal 14.3 Rom. 3.12 there is none that dothe good no not one C. Moreouer seeing the name of sonne dothe belong vnto Christe onely it followeth that he is not a sonne by adoption but by nature Wherefore in this name the eternall Diuinitie of Christe is conteyned M. Reade more heereof in our Annotations vpon the .16 verse of the .16 chapter of Matthew And that in beleeuing yee might haue life Bv. Now Sainct Iohn addeth the fruite of fayth to restrayne the desire of men least they should desire to knowe more than were sufficient to obteyne lyfe For what wickednesse were this not to be contented with eternall saluation and to séeke to passe the boundes of the heauenly kingdome M. The ende of the Scriptures concerning Iesus is Faythe in Christe the sonne of God and the ende of faith in Christ is euerlasting life Bv. For bothe the Prophetes and the rest of the Apostles also sayde Haba 2.4 Rom. 1.17 Gal. 3.11 1. Pet. 1.9 that the iuste man shall lyue by fayth Concerning our restoring to lyfe by Christ reade our Annotations vpon the third chapter before the 16. verse Through his name Bv. He addeth this to declare that we haue lyfe by the merites and vertue of Chryste For in shewing that oure righteousnesse commeth hy the grace of Chryste hée excludeth all mans merites M. Therefore wée haue lyfe by the name of Christ that is to say through Christ for Christ in Christ to the glory of Christe bycause we are Christes and doo apperteine to his name if so be we beléeue in him For we are geuen vnto hym of the Father A. Also there are many places of Scripture which testify that we haue life gyuen vnto vs by the name of Christ Iesus onely Act. 4.12 Act. 10.43 1. Ihon. 2.12 Such are these whiche I haue coted in the margent The xxj Chapter 1 Afterwarde did Iesus shewe hym selfe agayne to hys disciples at the sea of Tyberias and on thys wise shewed he hym selfe Bv. SOme thinke that thys chapter was not added by Iohn but by some other bycause Sainct Iohn coÌcludeth his historie in the ende of the twenty chapter But they see not that in the twentith chapter those argumentes onely are spoken of by whiche the resurrection of the Lorde was manifested at Hierusalem that in this one twentith chapter those thinges are named Mat. 26.32 by which he approued the truth of his resurrection in Galile Therfore of the twentith chapter he concludeth the narratioÌ of those signes which were shewed at Hierusalem But bicause the Lorde had specially promised that streight after his Resurrcection he would go into Galile and there shewed him selfe alyue againe vnto his disciples S. Ihon lest he mighte séeme to omitte any thing which appertayned to a full and perfecte history hath in this chapter added the reuelation of the Resurrection made in Galile M. But when this apparition was made we cannot sertaynely tell for that the Euangeliste speaketh not of any time It is moste sertayne that the Apostles according to the commaundement of the Lorde lefte Hierusalem and came to Galile after the eight daye of his resurrectioÌ Wherin we haue to note the dilligence of Christ who sought to coÌfyrme his disciples in the faith of the Resurrection Yf so be he had sought onely to haue made them beleeue his resurrection he had done that oute of hand the fyrst day of the same neither was it néede full to vse many signes and apparitions for that cause but bycause it was not sufficiente once onely too knowe the truth of the resurrection excepte they did percist in the knowledge and faith of the same by inuincible constancie it was necessarie too instructe and confyrme them by many signes by the space of forty dayes So also wee haue néede to be strengthned in the knowledge of that truth whiche we haue once receyued Therefore Christe hathe so ordered hys Church that we might not onely be illumined but also confirmed euen to the end of the world by the worde by SacrameÌts and by the often operations of the holy Ghost 2. There were together Simon Peter and Thomas whiche is called Didimus c. C. Saynct Iohn declareth that Christ apeared to seuen of his disciples amongst whome he reckeneth Thomas not for estimations sake so muche as that we might the sooner beléeue by his testimony M. Simon Peter was of Bethsaida a citie of Galile bordering vppon the Sea which in other places is called the lake of Genazareth but here the Sea of Tiberias This Peter the rest S. Iohn nameth as witneses to proue the truthe sertainety of the resurrection of Christ 3. Symon Peter sayth vnto them I go a fishing They say vnto him we also will go with thee They went their way entered into a ship immediatly and that night caught they nothing Bv. Here fyrst is set downe the occasion by which the manifestation was made For when Symon Peter was come into hys owne countrey with his disciples least hée should be idle and liue vpon other mens cost and charge went a fyshing and tooke with him the rest of his disciples C. And this trauayle of Peter in fyshing oughte not to be iudged vnséemely vnméete for his office He was only ordayned an Apostle by breathing as yet as we haue sayde before in the twentie chapter but he ceased for a little while vntil he were endued with new power For he was not as yet commaunded to go forth to execute the office of teaching but was only admonished of his calling to come that he and the rest might know that they were not chosen froÌ the beginning in vayne In the meane tyme they do that which they were accustomed to do and which became priuate men vntill such tyme as they were called of the lord to do other busines The Apostle Paule euen in the middest of his race of preaching got his liuing with his haÌds but he had another consideration For so the time gaue hym leaue least handy labors might drawe him away from teaching But Peter and his fellowes bicause they were frée from al publique function gaue them selues wholly vnto fishing Bv. Therfore herein labour is commended to vs all and idlenes condemned And that night caught they nothing M. In that they tooke nothing it
denyall of Christ of the which we haue hard had made him vnworthy of the Apostleshippe For how should he be a faythfull teacher of the fayth whiche had so fowlly fallen from the same He was made an Apostle namely with Iudas But so soone as he had forsaken his place office and dignitie he was also depriued of the honor of the Apostleship Bv. Therfore least he might seeme to be remoued for euer from the fellowship and office Apostolical by the thréefolde denyall he is receiued agayne by the trebble confession of his loue and now as well libertie as authoritie to teache is restored vnto him both whiche he had lost through his owne fault And least the infamie of his fall might any thing hynder him Christ quite wipeth and blotteth away the same Such a perfect restitution both for Peter and also for his hearers was most necessarie for him it was necessarie that he mighte the more boldely execute his office beeing assured of his vocation to the whiche he was restored agayne for the hearers also least the fault remayning still in the man mighte haue giueÌ some meÌ occasion to despise the gospel Simon Ioanna A. Concerning this name we haue spoken before Iohn 1.42 Simon Ioanna sayth our Sauiour louest thou me Bv. The whiche some referre vnto the Disciples that this might be the sence and meaning Louest thou me more than thou doest these thy brethren and fellowes But it séemeth to be the more simple sence and meaning if so be thou vnderstande that Peter was asked whether he loued the Lorde more ferueÌtly than did the rest Peraduenture the question rose herehence for that he leauing his felowes in the Skiffe cast him selfe into the lake not tarying the time of rowing and seeking to come first vnto the Lord standing vpoÌ the shore Also because he fund the Sauiour very mercifull vnto him in forgeuing his sinne Luke 7.47 by righte the greater loue is required of him For he to whom more is giuen ought to loue more C. But howsoeuer the matter standeth that way it is most certain that the meaning of Christ in these wordes is that no man can faythfully serue the Church and take paynes in féeding the flocke excepte he haue further respecte than vnto men First the office of teaching of it selfe is laborious and troublesome seeing there is nothing more harde and to keepe men vnder the yoke and obedience of God of whom some are weake some lighte some peruerse some dull some slouthful some hard and vnapte to be taught Preaching a harde office Also Satan for his parte thrusteth in al the lettes and stumbling blocks he can deuise to discourage the good shepheard or at lest to weaken him Therfore none shall cânstantly go or warde in this office but he in whose hart remayneth the loue of Christe that he forgetting him selfe and wholly adicting him selfe vnto Christ may ouercome all impediments and stayes Thus Paule declared him selfe to be affected when he sayd The loue of Christ bindeth vs. Bv. To be short Christ requireth of the shepheard burning and earnest loue For the Lorde did not aske Peter as one ignorante what was in the harte of Peter or of any other maÌ but he sought to imprint this in the mindes of al his Disciples that he must of necessitie be endued with perfect loue toward Iesus Christ whiche taketh vpon him the care of his flocke C. Therfore let them which are called to gouerne the Church remember that if they will eightly and truly execute their office they must first begin at the loue of Christ Yea Lord thou knowest that I loue thee M. So great is the constancie and trust of a good conscience that it is not afrayde to appeale vnto the knowledge of the Lorde and to take the Lorde him selfe for a witnesse Peter sayth not Thou knowest Lorde that I loue thée more than these doo but Thou knovvest Lorde that I loue thee He exalteth not himself aboue the rest neyther doth he ascribe lesse loue vnto them than vnto him selfe but modestly and simply affirmeth that he loueth the Lord. He could iudge no more of other mens harts than they could doo of his For no man knoweth what is in man 1. Cor. 2.11 but the spirite of man that is in him Euen so we must testifie of the truth of our hart that in the meane time we reiecte not others nor presume to iudge of the spirit of other men Feede my Lambes C. The Scripture applyeth this worde Feede metaphorically to all kinde of gouernment But bicause héere he speaketh of the spiritual gouernmeÌt of the Church it is good for vs to note in what partes the office of a shepeheard consisteth For we haue héere no vayne or idle dignitie depaynted vnto vs neyther dothe Christe commit any gouernmeÌt to a mortal man that he may vse the same at his own pleasure Christ seeing he is properly the only shepheard of the Church who gouerneth and feedeth his sheepe by the worde of saluation Pastors of Christe to feede hys sheepe bicause he vseth the helpe of men to preache doctrine dothe giue also vnto them his name or at lest communicateth the same with them Therefore they are accounted for lawfull and true Pastors before God which gouerne the Churche by the ministerie of the worde vnder the head Christe Whereby we may gather what burthen Christ layeth vpon Peter and vpon what condition he appoynteth him a gouernour of his flocke Whereby also the wickednesse of the Bishoppes of Rome is playnly inough refelled and dysproued whiche wrest this place to establishe the tyrannie of their Popedome To Peter say they it was sayde aboue the rest Feede my Sheepe Why it was spoken rather to him than to the rest we haue shewed before Supremacie of the Pope But there is nothing geuen to Peter in these words whiche is not aswel common to all the Ministers of the Gospell R. For the Apostles haue all one power bicause they haue all one and the selfe same spirite all one worde of the Gospell giuen vnto them to preach C. Therefore the Papistes doo seeke to proue in vayne that Peter was chiefe bicause he was specially spoken vnto aboue the rest But admit and graunt that he had some speciall honor aboue the rest how will they proue that he was placed in the highest degrée of all other He was in deede the chiefest among the Apostles but shall it therof follow that he is the vniuersal Bishop of the whole worlde Verely whatsoeuer Peter hathe receyued doth no more appertayne to the Pope than it dothe to Mahumet For by what right dothe he chalenge to him selfe to be Peters successor And what man in hys right wittes will graunt vnto him that Christ speaketh here of any right of succession Yet notwithstanding he will be counted Peters successor I would to God he were None of vs doth let him but that he may loue Christ and take care and charge to
calleth him self a disciple not a doctor who notwitstanding farre excelled all the Doctors and teachers in the worlde Let then those greedy hunters after vain glorie blushe and be ashamed who are contented with no tytels bee they neuer so honourabie and large Iohn the Baptiste called hym selfe a voyce crying in the wildernes Peter and Paul which are the lightes of the whole world name them selues the Seruantes and Ministers of Iesu Christe But Iohn also calleth hym selfe a witnes bicause the Lorde had saide ye shall be witnesses of these thinges A witnes speaketh nothing of hys owne but faithfully doth declare those things onely which he hath eyther seene or hearde Wherefore that which he had heard of the Lord and had séene hym do and suffer simplely and trulye euenas they were spoken and done he hath vttred and declared M. This therefore is the very same disciple whome hee hath so often sayde was specially beloued of the Lorde and yet hathe he not once in all his booke sette to his name lest he might incurre the suspicion of arrowgancy Yet notwithstanding it is not too be forbidden that the names of aucthors shoulde be set vnto theire bookes the which may stand too very good vse and purpose so that vayne glory be not sought And we knowe that hys testimony is true Bv. Nowe Saincte Iohn very-seriously affirmeth that he hath faythfully and truely deliuered the pure simple truthe Euen as in another place also That which we haue hearde which we haue seene vvith our eyes which we haue looked vppon ⪠and our handes haue handled of the worde of lyfe wee shewe vnto you For his meaning is that the Apostolicall doctrine is moste true and approued euen as sayd Peter we haue not followed deceitfall fables when we opened vnto you the power and comming of the Lorde Iesus but with our eyes we sawe hys Maiestie A. Concerning the reste which may be brought to the exposition of this place reade the .35 verse of the .19 chapter before For there he geeueth the lyke testimony to that which he hath writen 55. There are also many other thinges whiche Iesus dyd the which if they shoulde bee written euery one I suppose the worlde coulde not contayne the bokes that should be written Iohn 20.30 Bv. This place agréeth with that which the Apostle sayd before how that not al the signes of the Lordes resurrectioÌ were written but those onely which were sufficient to perswade men to beleeue in the Lorde Iesus that by him they attayne to life euerlasting and true blessednes M. The very same he séemeth now to repeate agayne but yet not without some differeÌce Before he spake of the signes after the Resurrection but here hee speaketh of those signes generally whiche Christe wrought and shewed from the fyrst to the laste all the which he sayth are not written neyther in this booke nor in any other C. Therefore leste any man should suspecte his word as one speaking pertially bicause he was loued of Christe he cutteth off this obiection saying that he hath omitted ouerpassed more than he hathe written Neyther doth he speake of euery action of Christ but of those which appertayned to his publique office M. And the reason hereof he sayth is the innumerable multitude of Christes deedes saying that the whole worlde woulde not contayne those bookes which should be written if all perticulers were written By which hiperbolicall speacke his mind was to expresse that multitude of bookes which muste be written if all the actions of Christe were to be written Hiderbole is an excessiue speach eyther in aduauncing or deââpraesting any thinge C. Neither ought we to Iudge this an absurd Hiperbole seeing we beare with many thinges in prophane wryters We must not only consider the number of Christes workes but also we muste way the weighte and greatnes of them The diuine maiestie of Christe which to mans sence and vnderstanding âs infinite did in those his works wonderfully shine If the Euangelist hauing respecte vnto this as one astonished exclameth that the whole worlde is not able to conceiue and comprehende a iust and full narration who will maruell B. And verely seeing the actes of Christe were almoste infinite who coulde haue remeÌbred or wayed al things with fruite To what end then should they haue béen written For it had not beene meete that we should haue neglected them C. Furthermore he is not to be repreheÌded for vsing an olde and accustomed figure to coÌmend the excellency of the workes of Christe Bv. Furthermore who seeth not that the same is a full and perfecte kynde of doctrine which leadeth bringeth vnto that ende to the whiche it is ordeyned and appointed But the EuaÌgelical history was ordeyned to shew vnto vs a way how we might obtayne eternall life the which we obtayne by fayth in Christe the whiche way it doth most playnely and plentifully teach vs. Therefore it followeth that the Gospel is a most perfect kynd of doctrine and that the Euangelists haue put a suÌme in writing which may suffice to instructe vs in the fayth and also to leade vs in the waye to euerlasting life although they haue not deliuered vnto vs worde for worde all thinges that Christe both spake and did B. Those thinges therefore are written whiche beeing well wayed are plentiful inoughe to instruct vs in al godlynes I wold to God they were so exactly discussed to imbrace Godlynes as they are narrowly sifted stretched to maintayne contencions and braules C. Wherfore he is sufficiently learned and instructed whiche hathe profited in the reading of this Scripture And verely séeing the Apostles ar ordeined of God to be witnesses vnto vs as they haue faythfully done their duetie so also is it our parte wholly to depend vppon their testimony and too desire no more than they haue vttred specially seeing their pennes haue beene dyrected and gouerned by the assured prouidence of God lest withouermuch matter they should oppresse our weake capacitie and yet notwithstanding hauing choyse might deliuer so much vnto vs as he which is only wyse and the welspring it selfe of Godes wisedome knewe to bee expedient for vs. A. But to make an ende of this exposition of S. Iohn let vs note that we haue here described truly offred vnto vs our Lorde and Sauiour Iesus Christ that true and naturall sonne of God consubstantiall and coequall with the Father in all things but in the fulnesse of time according to the Prophets he was incarnate for vs he suffered he truely dyed and was vndoubtedly raysed agayne from death and was made King and Lorde of all things This Christ seeing he is appoynted of God the father and geuen vnto vs to be the fulnesse of all grace and truth that Lambe of God which taketh away the sinne of the worlde that Ladder and gate of heauen that exalted Serpent which maketh the deadly poyson hurtlesse that water refreshing the thirstie that Sonne reconciling vs to the Father that bread of lyfe that lighte of the worlde that Shepheard of the shéepe the doore the resurrectioÌ the lyfe the growing wheat corne the Conqueror of the prince of this worlde the example of lyfe the waye the truthe the true and fruitfull vine to be short the redemption saluation satisfaction and righteousnesse of all the faythfull in the whole world Séeing I say Christe is the plentiful treasurie of all these riches and graces vnto vs let vs giue thanks vnto God the Father of the same Iesu Christ who hath not spared his onely sonne but hath giuen him for vs to redeeme vs from all iniquitie and to make vs a holye and acceptable people vnto him selfe deuoutly giuen to all good workes that béeing now deliuered by the bloud of Christ from the hande of all our enemies we might serue him in holynesse and righteousnesse before him all the dayes of our lyfe To him be Glory Empire and Dominion now and for euer Amen FINIS Laus Deo ¶ IMPRINTED AT LONDON by Thomas Marshe dwelling in Fleetstreete neare vnto Sainct Dunsions Church
Faith to confession is to bée noated Charity in fauourable iudgement Charitye also appeareth in him in that hée Iudgeth well of all the rest of his fellowe Disciples For looke what hée him selfe thought of the Lorde hée doubteth not to thinke the same of them seeing hée aunswereth for them who were neuer asked before any suche question saying And wée beleeue c. But this confession séemeth nothing to appertayne to the present cause For the question was mooued concerning the eating of Christes fleshe I aunswere Although the twelue had not by and by the knowledge of all thinges that the Lorde taught yet notwithstanding it is sufficient that they according to the measure of theyr fayth doe confesse him td be the Aucthour of saluation and do submit themselues to him in all things M. For at another time they prayed for the increase of their fayth saying Luke 17.5 Lorde increase our fayth A. Moreouer the aunswere of Peter doth very well agree with the wordes of Christ when hee sayde The wordes which I speake vnto you are spirite and lyfe And Peter confesseth that hée hath the wordes of eternall lyfe wherevppon there is no doubte but that Christ is the Sonne of the liuing God 7. Iesus aunswereth them haue not I chosen you twelue and one of you is a Deuill Iesus aunswereth them M. These thinges were spoken by the Lorde to singuler purpose Peter being of a good nature and disposition thought that all the rest of his fellowe Apostles were endewed with the same sinceritye and faythfulnesse of mynde that hée was endewed with of the whiche hée séemed after a sort to boast Hée knewe that this number of the Apostles was singularlye and speciallye chosen from among the rest of the Disciples by the Lorde for the whiche cause hée coulde not otherwyse thinke but that they were faythfull and sincere whome the Lorde so speciallye had chosen the to dignity of the Apostleship and therefore bouldlye as perswaded not onelye of his owne Fayth but of the Fayth of the rest of his fellowes hée fayde And we beleeue Nowe the Lord séeking to take away this securitye and perswation not onelye from him but also from the rest and further also to signifye vnto them that it was no maruaile that among the multitude of the Disciples whiche were not chosen by him but followed him of theyr owne fréewyll many forsooke him through theyr vnbeleefe when as in that small number of the Apostles which hée had speciallye chosen there was one to bée founde which was not onelye vnbeléeuing but also whiche was a great deale worse a Deuell the Lord I saye séeking these thinges sayeth Haue not J chosen you Twelue and one of you is a Deuill B. The Gréekes call him the Deuell whome the Hebrewes call Sathan By this therefore that he sayde that Iudas was a Deuell hée meant that hée was his aduersarye and enemye and not a Disciple although he were chosen with others into the number of the Disciples by externall calling and was as yet among them C. For where Christe sayeth that hée had chosen Twelue it is not referred to the externall purpose of GOD for it is not possible that any of them shoulde fall awaye which are predestinate to euerlasting lyfe but séeing they were chosen to the office of Apostleship it became them to goe before others in pietye and holinesse Therefore hée putteth here chosen for the most notable and excellent among the common sort of people M. Concerning their election reade the thyrde of Marke and the sixte of Luke And Mathewe repeateth their names in order in the tenthe Chapter And when hée calleth Iudas a Deuell there is no doubte but that hée meant by this name to make him verye detestable For they are deceyued which extenuate the odious title of this vyce And verylye they whiche prophane so holye an office cannot bée sufficientlye hated and detested Those Aungelles are called teachers which doe verye well discharge theyr Ambassage Rightlye Mala. 2.7 therefore hée is called the Deuell which being chosen into so honorable an office doeth by his owne wickednesse degenerate from the same There is also another reason why suche are called Deuelles namelye because GOD doth geue more lybertye to Sathan to preuayle against the Reprobate and wicked Ministers than against any other of the common sort of people Wherefore if so bée they which are chosen to bée Pastours bée carryed awaye with Deuillishe madnesse insomuche that they are lyke vnto brute Beastes wée must not despise the dignitye of the office but must rather commend the same séeing such sharpe vengeaunce followeth the prophanation of the same Bv. Iudas is here called the Deuell not so much because hée was a Traytour as for that hée made him selfe a Minister and instrument for the Deuell to worke by 71. He spake of Iudas Iscariot the Sonne of Symon for hee it was that shoulde betray him beeing one of the twelue M The Euaungelist séeketh dilligently to defende the innocencie of the rest of the Apostles and woulde not haue anye wrong or false suspition to lyght vpon the true and sincere Apostles of Christ Let all these imitate this dilligence which desire that the auctoritie of the ecclesiasticall ministerye maye stande safe and sounde C. And although Iudas conscience did accuse him yet notwithstanding wee do not reade that hee was any whit mooued So dull are Hipocrites that they do not féele their woundes in the sight of men they are so brasen faced that they will not let to preferre themselues before the best men R. We see therefore howe that all which seeme to be elected are not elected Bv. Let no man therefore to much flatter himselfe and be secure because of certaine giftes which he hath receyued For hée which had obtained so great gyftes that hée could worke signes by which he was growne to wonderfull couetousnesse coulde receyue no profite neyther by benifites neyther by giftes neyther by the companye of Christ neyther by the washing of his feete neyther by the participation of the table neyther by the kéeping of the money but all these things were meanes to bring him to destruction ⧠The seauenth Chapter 1. After these thinges Iesus went about in Galilee for hee woulde not go about in Iury because that the Iewes sought to kill him After these thinges B. IN THE FIFTE Chapter going béefore the Euaungelist declareth that the IEVVES went aboute to kill our Sauiour Christe for healing the man on the Sabboth daye whiche was diseased eyght and thirtye yeres and because hée made hymselfe equall with his Father These thinges hée repeateth here in one worde to shewe the cause wherefore hée went at this time into Galilee Bv. For the Lord doth willingly withdrawe himselfe from bloude thirstye men and from conspiratours of murther and his spirite shall rest vpon the gentle and humble and vppon suche as reuerence his worde M. The Nobilitye and fame of the land of the Iewes by reason