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
thinges C. Least therefore the Priestes should séeme to bée slouthfull in theyr office if they shoulde dissemble and neglecte a matter of so great waight they demaund of Iohn who he is Therefore in the beginning they dealt not craftely but rather being moued with the desire of the redemption they coueted to knowe whether Iohn were Christ yea or no because he beganne to alter the accustomed manner in the Churche Howe be it it cannot bée denyed but that there was in them an ambicious desyre to kéepe theyr right but yet at this time they went about nothing lesse than to geue the honour of Christ vnto another It appeareth therfore that there was a common fame of Iohn which styrred vp the mindes of all men 20. And he confessed and denied not and sayde plainely I am not that Christ R. He confessed the trueth and denied not hée did not retract the testimonie which was geuen before vnto Christ but truely againe as before he geueth testimonie vnto him Mala. 4 C. He confessed therfore plainly and without dissimulacion or circumstaunces that he is not Christ M. I would to God that they which take vpon them no small countenaunce in the Church of Christ woulde followe this constancie of mynde and sincerity towarde Christe 21 And they asked him what then Art thou Elias And hee sayth I am not art thou that Prophet and he answered No. And they asked him what then C. Why doe they name Elias rather then Moyses M. The very times did declare that the comming of Christ was euen at hande before whom Elias should come according to the prophesie of Malachy Malath 4 R. They enquire therefore after Elyas the Thesbite which was in the time of Achab the King For although they had red in the Prophet Malachy that the Prophet Elyas shoulde be sent before the great and fearefull day of the Lorde came the which is the comming of Christ being a blynding of the vnbeleeuing yea iudgement and damnation to them yet notwithstanding as they were a carnall people so they vnderstood carnally not that another shoulde bée sent in the spirite and power of Elias the Thesbite but euen the verye same Elias which was taken vp into heauen in the fiery Chariot C. or at the least they being deceyued with the common errour imagined that the soule shoulde come in an other bodye B. By this errour Herode was deceyued Math. 14 thinking that Iohn whome he had beheaded was now aliue againe and was called Iesus By this errour also part of the common people thought the Lorde to be Elias Math. 16 part Hieremias or some one of the Prophetes When as Iohn therefore had denied himselfe to be Christ the messengers asked him if he were not Elias the Thesbite And he sayth I am not A. And yet notwithstanding our sauiour Christ which cannot lye affirmed him to be Elias But Iohn meaneth that hée is not Elias in person but in spirite and power and so our Sauiour Christ calleth him Elias Art thou that Prophet Although this worde that be added in this place yet notwithstanding it hath no Emphasis or force And afterwarde the messengers declare sufficientlye that they vnderstoode another Prophet beside Christ For they sayde If thou bee neyther Christ nor Elias neyther a Prophet In the which wordes we sée diuers persons to be noted least any man shoulde restraine this vnto Christ They demaunde therefore simply if hée be not a Prophet sent of God And he aunswered No. Iohn in denying this thing doth not lye for modesties sake but doth sincerelye euen from his heart separate him selfe from the number of the Prophetes and yet for all that this aunswere is not contrarye to the wordes of Christ which calleth him a Prophet and more than a Prophet For by those wordes Math. 11 he doth nothing else but bring a certaine authoritye and credite to his doctrine and doth also extoll the office committed vnto him 22. Then sayde they vnto him what art thou that we maye giue an aunswere to them that sent vs what sayest thou of thy selfe M. By these aunsweres of Iohn the messengers of the Iewes had hitherto learned nothing else than that he was neyther Christ nor Elias nor any of the Prophetes For this onelye they demaunded Therefore they obiect theyr aucthorytye of whome they were sente least they should returne to them againe emptye and vncertaine of theyr aunswere Touching the exposition of the other twoo verses following reade the third of Mathew beginning at the third verse 25. And they asked him and sayde vnto him Why baptizest thou then if thou be not Christ nor Elias neyther a Prophet R. Although the most holye and best learned were sent vnto Iohn yet notwithstanding he is not so moued with theyr aucthoritye that he would depart from the trueth to the whiche he had borne witnesse And although they were the most learned of all others in the lawe yet notwithstanding they vnderstoode not the aunswere of Iohn which was taken out of the Scriptures and therefore like blindemen they goe forewarde Wherfore say they Baptizest thou That is to saye séeing thou art nothing but a vanishing voyce séeing thou art neyther Christ nor Helias nor a Prophet who then hath geuen thée aucthoritye to teache newe thinges and to innouate olde rites and Customes For although thou teach the trueth and doest consecrate the people vnto GOD by newe Rites yet notwithstanding because thou art neyther annoynted nor ordered by our Byshoppes thou oughtest not of thine owne rashnesse to vsurpe vnto thy selfe so great aucthoritye Wherefore thou shalt bée excommunicated and cast out of the synagogue except thou eyther retracte that which thou hast done or else doest agree to the dignitye of our Byshoppes M. For who gaue thée this power to bring vnto the people newe Ceremonies contrarye to the aucthoritye of the Lawe and the order of Priesthood For howsoeuer thou leade an austere life yet for all that it is not méete for thee to bring in newe Ceremonies without our aucthoritye as though our Lawe were not pure inough of it selfe C. In appointing these thrée degrées namelye if thou bée neyther Christ nor Elias nor that Prophete they séeme to reason verye aptelye They graunted all power to bée in the Messias hand They conceiued also this opinion that at the comming of Elias the renuing both of the kingdome and of the Church should bée begon And to the Prophetes they graunt it lawfull to discharge that office that is enioyned them Therefore herevpon they conclude that it is a newe inuented thing vnlawfull that Iohn should take vpon him to Baptise without the outwarde calling But in this they are deceyued that they acknowledge him not to bée Elias of whom Malachy maketh mention although he denye him selfe to bée that Elias of whome they dreamed M. Furthermore they quite ouerpasse the Prophecye of Esai when as they might haue gathered thereby what the cause was that he Baptized namelye
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
errours Hee maketh him the Sonne of Ioseph and also a Nazarite by birth both which are very false and yet notwithstanding bycause hée sincerelye desired to profite his brother and to reueale Christ this his dilligence is accepted of GOD and hée hath also prosperous successe For truelie euery man must endeuour himselfe soberly to abide within his bounds And wée must not thinke that the Euangelist maketh mention of this thing as though it were worthy of prayse in Phillip that twise he enformeth and falselye reporteth of Christ but his doctrine is commended of him to be profitable howe corrupt and erronious soeuer it was because it tended to this ende to reueale Christ Foolishly hée calleth Iesus the sonne of Ioseph and ignorauntly hée maketh him a Nazarite notwithstanding hée applyeth this to no other than to the sonne of God which was borne at Bethlehem neyther doth hée make a counterfayte Christ but woulde onely haue him knowen to be such a one as Moyses and the Prophets had foreshewed We do sée therfore that this is the speciall poynt in doctrine namely that by all meanes they which heare vs maye come vnto Christ This place also teacheth vs not disdainfully to reiect that which simple and vnlearned men bring vnto vs concerning Christ though it be not so aptly alleaged if so be they direct vs vnto Christ But least we be drawen away by the false imaginations of men from Christ we haue alwayes this remedie at hande that is to saye to séeke for the pure knoledge of the trueth out of the Lawe and the Prophetes B. And in that that Philip sayde vnto Nathanael VVee haue founde him of whom Moyses the Law and the Prophets did write we may coniecture that Nathanael was studious in the Scriptures and had dilligently searched in them for the comming and kingdome of Christ 46. And Nathanael saide vnto him Can there any good thing come out of Nazareth Philip saith vnto him Come and see Can there any good thing come out of Nazareth R. Nathanael is offended at the basenes of the place according to the manner of fleshe and blood which is alwaies offended at abiect thinges because it alwaies aspireth to high and great thinges but God hideth his excellent workes vnder a base forme and showe that he might be wonderfull in his workes C. This godlye man is at the first offended with the vnaduised and rash talke of Phillip for that which he foolishly thought this man certainly beleeueth beside this by the hatred and contempte of the place he had conceiued a wrong Iudgement In like manner except we take héede diligently we shall not be without the same danger For trulye Satan dayly goeth about to staie vs with the like lettes from comming to christ For he seketh diligently to haue many lies spread abroad which may make vs either hate the Gospell or suspect the same that we may feare to taste thereof There is yet another stumbling blocke which he laith in our waie and that is to make Christ séeme contemptible vnto vs. For we doe see what a great offence to many the basenes of the Crosse is the which appeared as well in Christ the head as also in his members M. Nathanael therefore hauing regard to the wordes of the Prophete whiche foreshewed that Christ shoulde bée borne in Bethleem and not in Nazareth demaundeth whether any good thing can come out of Nazareth Mich. 5 So some in the company of the Pharisées sayde Shall Christ come foorth of Galilee Doeth not the Scripture saye that hée shall come of the séede of Dauid and out of the Citye of Bethlehem Come and see B. Iohn 7 When Philip was not able to resolue this doubt hée biddeth him come and sée M. For hée aunswereth nothing to the demaunde of Nathanael but that hée should goe with him to Christ and sée The which notable counsayle Andrewe also vsed before when he brought his brother Simon to Iesus For these twoo Andrew and Philip had so great experiēce in the force vertue of the Diuine power of Christ that with good and assured trust they desired nothing else but that hée should be heard of men being certified that it woulde come to passe that if any heard him they should haue so great experience of the light of the truth that afterwarde they shoulde féele no doubting in them B. Therefore Nathanael had so great a desire to the trueth that out of hand he followed Philippe to Iesus although it séemed to bée contrarye to the Scriptures whiche Philip had shewed And hereby hée got straight waye the knowledge of the Lorde C. For hée suffered his double errour by this inuitacion of Philippe to bee corrected Euen so by his example let vs shewe our selues tractable and readye to bée taught let vs not also refuse to inquyre and searche séeing Christ is alwayes ready to ease vs of those doubtes that trouble vs. And if at any time our obiections can not bée satisfied let vs not yet condemne that whiche is offered vnto vs and seasse to séeke any farther for the trueth 47. Iesus saw Nathanael comming to him and sayth of him behoulde a right Israelite in whome is no guile M. Nathanael was not of theyr crewe which condemned the Doctrine of the trueth before they heard or knew the same and by obstinate impietie could not abide to heare the same Such were the Scribes and Pharisées of the Iewes and that contrary to the Lawe of God as Nicodemus noteth Doeth our Lawe sayeth he iudge any man before it heare him Iohn 7 and know what he hath done Such are the Iudges and Byshops at this day of the Popish Church which very rashely reiect the Doctrine of the gospell condemne and persecute the same And sayeth of him beholde a right C. In that Christ prayseth Nathanael hée doth it not for his sake but vnder his person he propoundeth a common doctrine For séeing there are many which boast them selues to be faythfull which are nothing lesse it is méete that the true and good be discerned from the false and counterfayt by some note or marke Wée know how greatly the Iewes boasted in their Father Abraham when they boasted of the holinesse of their ofspring notwithstanding scarce one of them among an hundred was founde which was not a Bastard and a Stranger from the fayth of his fathers Therefore Christe to the ende hée might take away the cloake from the Hipocrites hée briefely defineth a true Israelite and doth therewith also take away the offence which afterward should arise vppon the wicked contumacie of that Nation For they which woulde be counted the Children of Abraham and the holye people of God became afterwarde mortall and sworne enimies of the Gospell Least therfore the common impietie almost of all estates should discourage or trouble anye man hée admonisheth before hande and in dewe time that among many which pretende the name of true Israelites few are true in déede R. But
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
but rather let vs séeke to reduce them after the ensample of Christ to the ryght pathe of trueth 16. Iesus sayth vnto her Goe call thy Husbande and come hyther B. Christ séeking to beate downe the malepartnesse of this woman commanded her to goe and call her Husbande thereby takyng occasion to put her in minde of her euyll life paste C. For when he saw that shée scoffed and Iested at all thinges which he spake he prouided a verye apte reméedye for this euyl for he striketh the Womans conscience with the féeling of her sinne And this againe is a notable example of his mercy for that almost he draweth her against her will which wyllinglye would not come Neuerthelesse we must here note that they must be wounded with the féeling of sinne which are to secure and almost past féeling For to such the Doctrine of Christ wyll séeme as a Tale vntyll they being Sited to the Tribunall and Iudgement seate of God are constrayned to feare him as theyr Iudge whome before they despised After the same manner also all those must bée handeled which in scoffing malepartnesse are not afrayde to rebell against the Doctrine of Christ to the ende they maye know that this their wickednesse shall not escape vnpunished For so great is the ostinacye of a greate many that they wyll neuer vouchsafe to heare him except they bée constrained therevnto Therefore so often as we sée the Oyle of Christ to bée vnsauerye we must mingle the same with Vineger that it maye beginne to sauour Yea this is necessarye for euerye one of vs for we are not seriouslye affected when Christ speaketh except we bée awaked by repentaunce M. For except we be affected with the féeling of our sinnes the largenesse of Gods grace shal be commended to vs in vaine For this cause the Preaching of repentaunce was appointed to go before the Gospel of grace Mark 1.4 15. And it pricketh more if we be but once admonished of our sinnes by others speciallye of our secréete sinnes than if the same were done ten times in the secréesie of our conscience This woman also knew that the Husband which shée had was not her Husbande notwithstanding she could not in the meane time bée brought to repentaunce by the Prycke of her owne Conscience but was driuen therevnto by another mans admonition The like also happened to Dauid 2. King 13. For he was not ignoraunt of his sinnes but yet neuerthelesse he was not drawen vnto repentaunce vntill hée was reproued by the Prophete Nathan And for this cause at the least it shal be profitable to come to Sermons that hauing gotten at the length a féeling of our sinnes we maye repent This therefore the more principall parte is necessarye for vs all that we maye bée made pertakers of Heauenlye grace The other is that we maye acknowledge Christ to bée that well of grace This commeth to passe by the Preaching of the Gospell which leadeth vs to the knowledge of Christ Without this repentaunce is Preached in vaine Bv. And certainelye so often as the righteous Lorde reproueth and reprehendeth our sinnes he doth it to no other purpose than that we shoulde acknowledge our disease and ronne to the Phisition and bée healed We must also here note the modestye and gentlenesse of Christ He might haue sayde What pratest thou of Heauenlye thinges and derydest the woordes of life seeing thou art a vile Strumpet Or else he might haue sayde Goe and call that Adulterer with whome thou hast vnlawful company But because his purpose was to deliuer her out of misery hée thought good not to prouooke her but to bring her faire and softlye to the knowledge and féeling of her owne vncleannesse This example of our Sauiour Christ must bée followed where there is hope of repentaunce where the same is not but by obstinate impenitencye the Doctrine of trueth is resisted there greater seueritye must be vsed Mat. 23.13 Luke 11.42 Luke 20.23 Ioh. 8.44 Euen as we may reade that our sauiour Christ did in diuers places against the Scribes and Pharisees impudent and obstinate enemies of the grace of God 17. The Woman aunswered and sayd vnto him J haue no Husbande M. As yet shée speaketh careleslye and although after a sorte simplye shée confesseth that which is true not suspecting what would followe yet notwithstanding she aunswereth not without carnall wisedome I haue sayeth she no Husbande Bv. desiring to couer her filthinesse and denying Matrimonye dissembled in the meane time Adultery C. Therefore the fruite of that admonition by whiche Christ intended to pricke and prouoke the Womans mind to repentaunce appeared not as yet And truelye the Dronken loue of our selues doeth so dasell our sences that the first prickes and prouocations doth nothing at all moue vs. But Christ verye aptlye prouideth for this dulnesse more forceablye pressing the sore 18. Iesus sayde vnto her Thou hast well sayd J haue no Husbande For thou haste had fiue Husbandes and he whome thou now hast is not thy Husband In that saydest thou truelye C. Christ nowe plainelye layeth her faulte before her M. and conuinceth her secréete sinne that shée might be touched with the féeling thereof and knowing her selfe might desyre the Heauenlye grace and gift of God which was offered Then also he doeth greatly Insinuate him selfe and créepe into her Conscience and bringeth her to this passe that shée beginneth to haue a better Iudgement of him Bv. For by these thinges he declared his Diuinity Iohn 1. séeking by all meanes to profite the Woman euen as he dealte also with Nathanael M. And hée taketh occasion of this matter by the womans aunswere and that verye friendlye and calmelye as it were cōmending her because in making this aunswere shée had tolde no lye but so that with that her commendacion he reuealeth that which shée for shame had kéepte secréete C. But it séemeth here that not one faulte of whoredome onelye is noted For in that shée is sayd to haue had fiue Husbandes it is credible that shee made so often chaunge of Husbandes because shée being a Malepart and disobedient wife constrayned them to bée diuorced from her As if Christ should haue sayde When God had ioyned thée to lawfull Husbandes thou neuer madest an ende of sinning vntyl by many infamous Diuorces thou haddest brought thy selfe to plaine whoredome For he to whome thou kéepest thy selfe is not thy lawfull Husbande but a secréete Whoremonger and yet notwithstanding thou in thine owne iudgement thinkest thy selfe an honest woman thou iustifiest thy selfe saying I haue done no euyll 19. The Woman sayeth vnto him Syr I perceyue that thou art a Prophete C. Here nowe appeareth the fruite of reprehension For the Woman doeth not onelye modestlye acknowledge her faulte but also sheweth her selfe prompt readye to heare the Doctrine of Christ which before shée reiected Repentaunce the beginning of true Docillitye Therefore as we sayde before repentaunce is the beginning of true
and to bring peace to them that were farre of 43. After two dayes hee departed thence and went away into Galilee After twoo dayes B. Hée abode twoo dayes onely with the Samaritanes because as yet the houre was not come for the kingdome of God more magnifycently to bée reuealed vnto them First it was necessarye that the Gospell of the kingdome should bée offered to the Iewes and then by the death of Christ the middle gate which deuided other Nations from the Iewes was to be broken downe And went awaye into Galilee M. The course or iourney of Christ was dyrected by the wyll of God from Iewry to Galilee but by the waye as hée went hée was as it were stayed abyding twoo dayes in Samaria notwithstanding after twoo dayes were past hée procéeded in the same Hereby let vs learne to knowe the certaintye of the course of the Gospell which is begonne and ended according to Gods Deuine wyll 44. For Iesus him selfe testified that a Prophet hath no honour in his owne countrey Bv. The Euangelist briefly and therfore obscurelye telleth the departure of Christ out of Samaria But if we confer with the other Euangelistes it shall appeare that hée leauing the Citye of Nazareth went another waye into Galilee C. For when he sawe that he was contemned in his countrey of Nazareth hée thought good to turne out of the way to another place A. Concerning this cōtempte reade in the thirtéene chapter of Mathew verse fiftye and seuen Marke the sixt verse foure And in the twentye and foure verse of the fourth Chapter of Luke 45. Then as soone as hee vvas come into Galilee the Galileans receyued him vvhen they had seene all the thinges that he dyd at Hierusalem at the daye of the feast for they went also to the feast daye Then as soone as he was come M. It appeareth that the Euangelist endeuoureth him selfe to shewe how Christ founde more fauour and friendship among these abiect and rude Samaritanes and Galileans than among the Iewes which were instructed in the lawe and the Prophetes and excelled others in the outwarde shewe of holinesse Euen so the ignoraunt and ruder sort of men are more readye to imbrace the truth than they which boast them selues to knowe Religion and to loue godlinesse So that hauing made mencion howe the Samaritanes receyued Christ hée nowe commendeth the same also in the Galeleans being a Nation so much contemned that the Pharisées boldlye sayde that it coulde not bée founde in the Scriptures that euer any Prophete came out of Galilee Iohn 7.52 and for this cause they reiected Christ as a Galilean C. Moreouer whether this honour continewed any long time which the Galileans gaue vnto Christ it is not perfectlye knowne For there is nothing more ready than the forgetting of Gods giftes and benefites When they had seene all the thinges A. Of these signes it is spoken before in the three and twentye verse of the second Chapter these thinges wanted not theyr fruite C. For in séeking to prepare a waye to Doctrine they bring to passe that Christ maye bée reuerentlye thought of For they went also to the Feast M. The Euangelist putteth not downe this without cause for beside that it apertaineth to the purpose it hath also a commendacion of the godlinesse of this people which so carefullye obeyed the Lawe of GOD that dwelling farre of they came to Hierusalem at the feast dayes appointed A. Hereof also wée maye take an example of the obedience and dilligence which is due to the word of God 46. So Iesus came againe into Cana of Galilee where he turned the vvater into Wyne And there was a certaine Ruler whose Sonne was sycke at Capernaum Into Cana of Galilee A. Concerning this Citye and the Myracle there shewed reade in the second Chapter going before M. The Euangelist maketh mencion of this in this place bothe to call to memory a freshe the Miracle of the water turned into Wine also to declare that Christ came for this cause into that place that he might as it were water and cause that to growe by shewing his power and light agayne which of late in the beginning of his Myracles he had planted Heauenly thinges are soone forgotten For such is our nature and corruption that howe soeuer we haue attained and gotten heauenlye and good thinges except they bee afterwarde caused to prosper of all other thinges they wyl most easylye bee forgotten But it is not so with those thinges that are euill and which are agreeable to our corruption the which although they bée lightlye gotten they wyllingly increase and goe forward insomuch that it is truely sayd The first beginninges see thou withstand For remeedye to late thou doest prouide When euylles haue the vpper hand By long delayes styll to abyde The which verses certainely cannot be veryfied of good thinges A. For this cause Christ him selfe a lytle before his death Iohn 12.1 went to sée Bethany where he had raysed Lazarus from the dead The Apostles also were wont to sée againe the Churches which they had planted by the Gospell of Christ Acts. 15.41 to confyrme them in the faith which they had receyued M. Wherefore by these examples let vs learne to sée and ouersée againe and by dilligent husbandry to set foreward eyther in our selues or in others the beginninges of good thinges And there was a certayne Ruler Bv. These thinges also which followe pertaine to that which went before for they proue that Iesus is euen the verye same whome hytherto he preached him selfe to bée and whome the Samaritanes acknowledged and receyued namely the sonne of God the Messias and sauiour of the world the Lord of all thinges euen of lyfe and death for this thing he most manifestly declareth by his present acte M. It appeareth that this Ruler was one of the seruauntes and Lieftenaunts of Herode as maye appeare in the thrée and twenty of Luke the seuenth verse C. And the Euangelist plainely expresseth his state condicion because in such a personage the myracle was more notable M. For it commeth very seldome to passe that suche a one beléeueth in Christ speciallye being the Seruaunt of such a King as Herode was These examples are very rare and yet notwithstanding nothing impossible Wherefore we must not despayre of such A. but rather praye that the Lorde wyll bring them to the knowledge of his trueth euen as the Apostle exhorteth i. Tim. 2.1 for great is his mercye 47. Assoone as the same hearde that Iesus was come out of Iewry into Galilee he went vnto him and besought him that he woulde come downe and heale his sonne for he was euen at the point of death R. The Ruler is here descrybed to haue a rude and a Childyshe fayth For hée requesteth Christ that he would goe downe to Capernaum heale his sonne In that hée prayeth Christ to heale his sonne it belongeth to a fayth conceyued by those myracles
which 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
spake For hée compareth himselfe with his father onelye in respect of hys flesh For although the father be the beginning of life yet notwithstanding the eternall worde it selfe is also properlye lyfe But the eternal diuinitie of Christ is not here handeled because hée propoundeth him selfe as hée being cloathed with our flesh manifested himselfe to the worlde Whereas therefore hée sayth that hée liueth by the Father it doth not belong to the bare diuinitie neyther also doth it simplye agrée with the human nature but it is a title of the Sonne of GOD manifested in the fleshe Furthermore wée knowe that it is no vnwonted thing to Christ to ascribe to the Father whatsoeuer is deuine in himselfe Bv. It is also to be noated that hée sayth shall liue by the meanes of me Iustification commeth by Grace For in that we are Iustified quickened and blessed it commeth not by our owne merite but by the mere goodnesse of Christe And therefore the Lorde sayth by the mouth of the Prophet I will redeeme thee Esec 36.22 Three degrees of life not for thy sake but for my owne sake C. We muste also noate that there are reckened here thrée degrees of lyfe The firste degree hath God the lyuing Father who is a springing well but secrete and hidden The seconde degree hath the sonne who is as a conduite pype by whome lyfe is powred into vs. The thirde is that lyfe which we drawe from hym So that because God the Father in whome consisteth lyfe is farre from vs Christe is appoynted as a meane whiche is the seconde cause of lyfe that from him that might come to vs whiche otherwise lyeth secrete and hid in God This sentence therefore agréeeth with that whiche went before where the Lorde sayde Iohn 5.29 As the father hath life in himselfe so hath he geuen to the Sonne to haue life in him selfe For in diuers other places he calleth him selfe lyfe 58. This is that breade whiche came downe from heauen not as youre fathers did eate manna and are dead hee that eateth this breade shall liue euer This is that breade M. When the Iewes obiected vnto Christe the fathers which were fed of Moyses by manna he aunswered to the same thrée thinges one was that Moyses did not geue vnto them bread from heauen and that the bread whiche the Fathers did eate in the desart was not the true breade of heauen because the eaters of the same were subiecte to death The seconde was that the Father geueth the true breade of heauen the whiche breade he him selfe is The thirde is that the eaters of this bread haue euerlasting lyfe Nowe therefore to finishe this dialogue he retourneth to the comparison of Manna and of his flesh where with he began This is the summe of his wordes There is no cause why ye shoulde preferre Moyses before me because hée fed youre Fathers in the wildernesse séeing that I haue farre better meate to geue vnto you than that was for I bring with mée celestiall and euerlasting lyfe For that bread is sayde to descend from Heauen which hath no earthlye or corruptible taste but geueth the Immortallity of Gods kingdome This vertue they felt not in Manna which onely sought to fyll their bellye For there being twoo vses of the same the Iewes with whome Christ here disputed respected nothing but the corporall foode But the lyfe of the Soule is not transitorye but groweth more and moore tyll the whole man bée renued Bv. And it is manifest by these places that Faith in Christ iustifyeth all those that beléeue 59. These thinges sayde he in the Sinagogue as hee taught in Capernaum Bv. Nowe the Euangelist noateth the place where these thinges were done and spoken according to the Historicall manner thereby to declare the vndoubted trueth and certaintye of the matter C. and also that wée might knowe that there were then many present when these thinges were spoken Bv. For this talke and disputacion concerning Faith and the effecte of Fayth was in a great assemblye of the Iewes that is to saye in a Schoole Temple or Church because it pertayned to the right instruction of the whole Chuch and of the vniuersall worlde C. Hée signifyeth that this Sermon was made as of a graue and serious matter M. and that Christ was found of the Capernaites in the Sinagogue into the whiche hée entered to teache that they might heare him speaking of so great misteries For hee woulde teache openlye Ioh. 18.20 that hée might haue many witnesses of his Doctrine Euen as hée bouldlye affirmed before the highe Priest As hee taught in Capernaum This is a notable prerogatiue of the Citye of Capernaum that they had Christ him selfe to bée their teacher and that openlye not once or twyse but oftentimes What thing more profitable coulde happen to this Citye than this that the Sonne of GOD shoulde bée the teacher of the same It was iustly sayd to bée lyfted vp to Heauen Those Cityes waxe proude in the which sometyme certaine notable men haue lyued or else haue done some notable thing But howe muche more notable was that which happened to this Citye Mat. 11.23 But when it dyd contempne this singular grace and abused the same it was iustlye sayd to bée deiected to the pit of hell The Romanistes bragge of Peter and Paules seate and vnder the pretence hereof haue inuaded and wonne the gouernment of the Christian world haue exalted them selues euen to the Heauens Good Lorde what woulde they haue done if so bée Christ had taught so oftentimes among them But nowe séeing they doe not retaine the Doctrine of Christ and of his Apostles in their proper place what else remaineth for them now than the greater condemnacion All these Churches whiche haue by the goodnesse and mercye of God the sound and wholsome doctrine of the Gospell which other Churches want must haue this example of the Capernaites alwayes before their eyes 60. Many therefore of his Disciples when they had heard this sayde This is an harde saying Who can abyde the hearing of it Many therefore of his Disciples M. All that which is contained betwéene this verse and the ende of the Chapter concerneth the Discyples of Christ C. Fyrst of all it is declared that there were verye fewe among this great multitude which receiued any profite naye this doctrine was the occasion that many whiche professed them selues to bée the Disciples of Christe fell away If the Euangelist had sayd that onelye a fewe had béene offended it had béene almost a wonder but in that a great multitude ryse and conspire against him what example shall wee say it is M. It is no maruaile therefore if the rude multitude dyd not receyue the misticall wordes of Christes when that his owne Disciples could not abyde the hearing of them Wherefore let this Historye bée printed in our heartes least that at any time wée trouble Christ when he is speaking and if wée see the lyke
holde of his hande when hée reacheth the same vnto vs hée will leade vs vnto his Father and so long as wée shall bée Pilgrimes in this worlde hée will not onely shewe himselfe to bee nere vnto vs but will also for euer dwell within vs. But if wée neglect his presence hée looseth nothing thereby but wée loase his presence whereby wée shall be left without God and lyfe 34. Yee shall seeke mee and shall not finde mee and where I am thither can yee not come C. This is a gréeuous threatning against the mockers and contemners of hys trueth They sought to kill Christ but Christ here in an ambiguous and darcke signification of the word derideth them because shortelye it woulde come to passe that they should séeke him after another manner namelye to finde some helpe and comfort in theyr miserye and destruction As if hée shoulde saye Yée cannot suffer and abide my presence for a little time but it will shortelye come to passe that yée shall séeke mée in vaine because I being farre from you not onelye in bodye but also in power will looke for your destruction from heauen R. For there are greate calamities hanging ouer your heades yée shall perish boath in body and in soule Then in desire of the Messias yée shall lift vp your handes vnto heauen then you shall crye vnto God and hée shall not heare you C. For here the sorrowfull sig◠of the wicked are noated when as they béeing constrayned by necessitye flée vnto God But then also séeking they doe not séeke for their vnbeléefe and hardenesse of heart doth driue them from God They would desire God to bée theyr deliuerer but by theyr impenitencie and hardenesse of hearte they kéepe backe theyr deliueraunce Example hereof wée haue in Esau Gen. 27. ◠who for the losse of his birthright was not onelye sorrowfull but also outragious angerye but in the meane time hée was so farre from the right waye of séeking benediction that the same offended him and vexed hym much more Thus God is woont to take vengeaunce one the reprobate fer their contempt of hys grace that eyther they being afflicted with sharpe punishments or helde with the féeling of theyr miserye or being driuen into some straightes complaine crye and howle but without profite because they being alwayes lyke vnto themselues retayne theyr former wickednesse and therefore doe not truelye séeke God Therefore the wicked shall at the length know Christ Vengeance for the contempt of Christ and wishe for saluation of him but in vaine euen then when deserued vengeaunce lighteth vppon him This vengeaunce the Iewes felt often but especially when they were destroyed by Titus then they woulde haue séene but one daye of the Sonne of man and woulde willinglye haue imbraced his worde but all to late C. Hereby wée learne that Christ must be receyued in time when hée standeth before vs as present lest wée loase the occasion to enioye him because the gate being once shut Mat. 25.10 wée shall séeke to enter in vaine And the Prophet sayth seeke the Lorde while hee maye be founde Esay 55.6 call vppon him while hee is nigh Therefore wée must runne to GOD wyth spéede while it is his good pleasure Esay 49.8 as sayth the same Prophet because wée knowe not how long the Lorde wyll suffer our sluggishnesse 35. Then sayde the Iewes among them selues whither will he goe that wee shall not fynde him will he goe vnto the dispersed among the Gretians and teache the Gentilles Bv. The grosse Iewes not vnderstanding those greeuouse threatninges of the Lorde construe his wordes I cannot tell howe C. For this the Euaungeliste addeth to shewe howe great the dulnesse of the people was Euenso the wicked are not only deafe to heare the worde of God but also make a ieste and scorne of horrible thretninges euen as yf they heard a tale or some vayne thing Christ had very expresly spoken of the Father by name but they staye them selues and haue only respect to the earth neyther doe they thinke that he spake of any thing else than of his going into a straunge countrie Will he go vnto the dispersed among the Greekes R. By the dispersed here among the Grecians maye bée meant the Israelites C. that we maye vnderstande that Christ came not to the vncircumcised but to the Iewes whiche were dispersed through diuers partes of the worlde For this worde dispersed will not aptly agrée and appertayne to those that were borne and doe inhabite their natiue countrie but it doth very well appertayne to the Iewes whiche are ronagates and banished men So Peter writeth his firste Epistle to those that were despersed throughout Pontus Galacia Cappadocia Asia and Bithinia And Iames saluteth the twelue tribes which were dispersed The which manner of speach was taken out of Moyses and the prophetes Therefore the sence and meaning of these wordes is this R. Will he goe to those other Iewes which dwell not in this Region but in Gréece Will he goe ouer the Sea to the Iewes whiche dwell we wote not where It maye be that they went aboute to vexe our sauiour Christ with this mock If this be messias will he establishe the seate of his kingdome in Gréece when as the Lord hath assigned the Lande of Canaan for the same But howesoeuer they meane we sée that they are nothing mooued with the seuere threatning of Christe Moreouer concerning these dispersed Iewes the Euaungelist hath spoken in hys twelueth Chapter the twentie verse The exposition of the thirtie sixe verse following is included in this thirtie fiue verse 37. In the laste daye that greate daye of the feaste Iesus stode and cryed saying If any man thirste let him come vnto mee and drinke B. This last daye was the eyght daye of the feaste of Tabernacles which was the Principall daye on the which it is lykely that the greater nomber of people did assemble them selues together and came into the temple where Iesus taught C. Let vs noate that Christe was not so terrefyed by any of the conspiracies of the Iewes that he forsooke his office but as his perilles increased so did his fortitude and courage encrease that he might still more bouldly go forwarde This thing boath the circumstaunce of the tyme and the assemblie of people and the bouldnesse in crying doe testifie For it is lykelye that then the seruantes and souldiers which were sent forth to take him were ready to laye handes on hym Bv. Therefore in the greatest assemblies and in the moste daungerouse perilles Iesus commeth fourth in the middest and with a constant mynde geueth Testimony to the trueth teaching by his example what is the office of the seruauntes of Christe and of the ministers of Churches C. Furthermore we must noate that he withstoode their violent rage which were of greate force by the mightie power and defence of God only Bv. He stoode constantly to defende a seriouse and moste graue matter appertayning
thinges which pleased him or else that hée sayde that for so much as hée alwayes dyd those thinges whiche pleased his Father it might certaynelye bée gathered that hée was with him and that he left him not alone Bothe these constructions are true for the Father leaueth not those alone which doe alwayes those thinges which please him and hereby wée maye haue an assured iudgement that God is with vs if so bée we continuallye doe those thinges which please him C. Wherefore if we desyre to haue experience of the same presence of God wée must confourme our selues wholly vnto his wyll and gouernment For if so bée our sence and reason haue any rule at all because the blessing of GOD shal be wanting all our studies and labours shall haue euyll successe And if so be we séeme to haue good successe for a tyme yet notwithstanding the ende at the leangth shal be starke naught M. Many boast of the presence of the grace of GOD and thereby go about to iustifye all kynd of errours because the presence of the holye Ghoste is in the Churche whiche wyll not suffer the same to erre But howe much better were it hereby to proue the presence of the holye Ghoste namelye by theyr Godly and vertuous lyfe in the Churche C. Furthermore when Christ sayth that hée is not left alone he doeth after a sort complaine of the vnbeléefe of his countreye menne amongst whome hée founde almost noane which woulde bée his Disciples Notwithstanding hée sheweth that hée accounteth this one thing sufficient for him that hée hath God his reuenger So wée at this daye ought to bée of good courage and not to fainte because the faythfull are fewe in number For although the whole worlde withstande our Doctrine yet notwithstanding we are not alone Hereby also appeareth howe foolishe the boasting of the Papistes is who setting God asyde boast of their multitude Papistes boast of multitude A. As though the inuinsible and euerlasting trueth of GOD ▪ might bée oppressed by the contempt and multitude of men Therefore it is muche better to heare the voyce of Christ with his lytle slocke and to followe him than to imbrace the doctrine of Antichrist with the greatest part of the world 30. As hee spake these wordes many beleeued on him Bv. Christ hytherto taught moste plainelye both that his Doctrine was deuine sure and infallible and also that hée was the Sonne of GOD the lyght and sauiour of the worlde sent of the Father to illuminate iustifye and saue all them which beléeue in him And this playne and effectuall doctrine of the Lorde wanted not her fruite in the Churche For although the greatest parte of the people and the whole flocke of the Pharisees withstoode the Lorde yet notwithstanding many of all sortes of men beleeued on him The which verylye is the ende of all these thinges whiche hytherto haue béene disputed of namelye that wée also might beléeue in Christ Iesus the true sonne of the lyuing God the Messias the lyfe and lyght of the whole worlde C. Therefore when all hope is past there aryseth some fruite among so many lettes B. For there are Bées neuer wanting which sucke hony out of the flowers of Gods worde howesoeuer the Spiders drawe poyson out of the same M. Let vs learne therefore how that open contencion with the Aduersaryes cōcerning Religion wanteth not fruite if so bée rayling and taunting bée shunned and all thinges dyrected and disposed to the setting foorth of the trueth and to this example of Christ For although the mindes of the obstinate aduersaries receyue no profit who séeke not to know what is true and what false but onelye hunt after theyr owne priuate honour and gayne yet notwithstanding great profite may redoune to those which are sincere and indyfferent hearers of the controuersye Wee haue had experience of these thinges in our tyme in many places Wherevppon our Aduersaryes when suche disputacions should bée concerning Religion cause them to bée holden in secréete without any publyke auditory taking diligent heede least any of the common sorte of people shoulde heare any thing of the same As therefore they are not to bée commended or allowed which with impudent reproches and rayling more lyker players than Diuines doe not beutifye the cause of Christ but defourme it doe not manifest it but obscure it doe not commende it but make the same more odious euen so theyr mallice is to bee detested whiche eyther altogeather denye serious sober Godlye and moderate inquisition and discussing publikelye to bée had concerning the controuersies of our Religion or else do so limmite and bounde them that they serue nothing to the knowledge of the trueth leaste by any meanes the myserable Church might bée holpen C. Moreouer the Euangelist here improperlye speaketh of Fayth which was onelye a certayne preparacion to Fayth for hée commendeth them no farther than that they were proane and ready to receyue the Doctrine of Christ to whiche also appertayneth the next admonicion 31. Then sayde Iesus to the Iewes which beleeued on him Yf ye continewe in my woorde then are yee my verye Disciples Then saide Jesus Bv. Our Lorde and sauiour leauing the wicked Raylers and gently turning to those that beléeued taught them verye notablye what was néedefull and what they should doe M. This example speciallye pertayneth to the ministers of the worde that they also might séeke with all theyr power diligently to teach and to confyrme in the Faythe of the Gospell of Christ those whome they knowe to bée newly come to the doctrine of the Gospell In this businesse the Apostle dilligently applyed hym selfe as a thing most necessarye to be done calling it wateringe taking a similitude of young plantes which are often tims sette in the ground in vayne yf so be the dilligence of wateryng be not adioyned therevnto If ye continue in my worde B. It is likely that there were Ipocrites as most commonly it is séene among those whom the Lorde Iudged to he beléeuers Therefore to noate these and to confirme those which had truelye beléeued the Lord sayde If ye continue in my worde then are ye my very Disciples As if he should saye ye haue nowe hearde the worde and beleued if therefore ye perceuere in the fayth of this word and suffer not your selues to bee remoued from the faith eyther by the power of this worlde or by the offence of my crosse I will acknowledge you for my true dicsiples for they are not true Disciples which one while beleeue and within a litle while after when some offence or persecution aryseth go awaye Perseueraunce C. Here therefore firste of all Christe teacheth that it is not sufficient if so bee a man begine well except he procéede and perseuere vnto the ende And for this cause he exhorteth those which haue tasted of his doctrine to the perseueraunce of fayth when he pronounseth those to be his very Disciples whiche take déepe roote in
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 Pythagorās 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 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 thē 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
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
to him of God the Father and that therefore the whole cause belongeth as well to God as to him selfe and for this cause that it is impossible that any man should pull the shéepe out of his handes which his Father hath geuen him As if hée shoulde saye My hande is my Fathers hande and my shéepe are my Fathers shéepe No man can take them from me because no man can take them out of my Fathers hande C. A notable place by which wée are taught that the saluation of all the elect is no lesse sure than the power of God is inuincible Hereby also wee gather how vaine the trust of the Papistes is which resteth vpon frée will vppon their owne strength and vppon the merites of workes Christ hath farre otherwise taught those that are his that they may know that they are in this worlde as in the middest of a woode and in the handes of théeues and furthermore that they are naked and subiect to the praye and carrye in theyr owne bosome the dagger and cause of death that bearing themselues boulde vppon the onelye custody and defence of God they maye walke securely without feare 30. And I and my Father are one M. As if hée shoulde saye I doe nothing in this matter I haue nothing I can doe nothing I giue nothing and I am nothing of my selfe without my father All that are mine are his and whatsoeuer hee hath or doth it is myne and hée worketh the same by mée Wée doe all one thing neyther are wée deuided But Christ doth not dispute here concerning the vnitie of substaunce but of the consent and agreement whych he hath with the Father as that whatsoeuer Christ doeth is confirmed by the Fathers power Howbeit the auncient Fathers haue referred this place to the deuine substaunce of Christ against the heritiques 31. Then the Iewes tooke vppe stoanes againe to stoane him withall C. As pietie is zealous in defending the glorye of GOD which the spirite of God doth moderate so infidelitie is the Mother of madnesse and the Deuill doth so prouoake the wicked that they desire and seeke nothing but murder Bv. The Iewes being mooued and stirred vp with the wordes of Christ tooke vp stoanes as wée reade that they dyd at a nother time in the ende of the eyght Chapter going before Thys successe sheweth with what minde they questioned with Christ For a manifest confession of the which they fayned themselues to be verye desirous made them by and by to fall into outragious madnesse and yet notwithstanding there is no doubt but that when they were thus violentlye caried to oppresse Christ they pretended the coulour and cloake of iudgement Deu. i3 5 Leui 24.16 as though they did the thing according to forme of Lawe where God commaundeth false Prophetes to be stoaned to death 32. IESVS aunswered them manye good vvorkes haue I shevved you from my Father For vvhich of them do ye stoane mee M. To the ende Christe might reprehande theyr vnspeakeable mallice and madnesse hee doth not onely obiect hys innocencye but also which is more hys notable and wonderful beneficience shewed towardes them C. and hee doth not onelye deny them to haue any cause why they shoulde so rage but doth also accuse them of ingratitude for that they so vnthankefullye requighted the benifites of God neyther doth hee saye that hee had well deserued at their handes for one or two workes sake but sayth that hee had béene benefyciall vnto them in many thinges As if hée shoulde saye M. What cause haue yee against mee whereby I maye séeme worthy vnto you to be stoaned to death Bv. Malefactours were wont to be punished and stoaned to death but as for mée what euell haue I done What haue I deserued which haue hurt no man but haue shewed an innumerable sorte of benefites to euery one of you and the same from my Father that is to saye by my deuyne power C. For his meaning is that God was the authoure of those workes And this interrogation is of greater waight to pricke their consciences then if he had spoken by a simple affirmatiue To shew good workes is an Hebrewe phrase in steede of to doe good workes the whiche phrase is often times vsed in the holy Scriture as when it is sayde Many say who will shewe vs anie good Psal 4.7 Psal 60 5 Psal 71 20 Also Thou haste shewed thy people hard thinges Againe Thou hast shewed me great trobles For the Lord had done many good works already by which he had brought health vnto men and had thereby shewed what they ought to haue looked for at his hands namely nothing but assured saluation and euerlasting life This he exhorted the Iewes to beleeue and declared that all his workes belonged to the Father that they might assuredly beléeue hym And these were the thinges which so stirred them being nothing but good and wholsome workes Rightly therefore he déemaunded of them for which of his good workes they went aboute to stoane him M. It was extreame Ingratitude and wickednesse to render euell for so many benefites and to go aboute to kill the benefactoure Psal 35 i2 Of such vnthankfull persons Dauid complaineth saying They rendered me euell for good Therefore yf so be in like manner euell shal be rendered to any man for good let him comfort him selfe with the lot of Christ of the prophetes and of the Apostles 33. The Iewes answered him saying For thy good workes sake wee stoane thee not but for thy blasphemie and because that thou beeinge a man makest thy self God R. The wisdome of this worlde will not séeme vniustly and wickedly to persecute Christe and his Gospell Wherefore they faine and Immagine causes against the Gospell and the setters forth of the same which they thinke worthy of punishment the which it pretendeth to cloake the enuie against Christ and the worde of God C. Wherefore it is necessary that a good conscience be vnto vs as a brasen wall by which we maye strongly repell the reproaches and sclaunders with the which we are misereported of For how soeuer they couler cloak their mallice what ignominy soeuer they bring vnto vs for a time if we fight for gods cause he will not deny him selfe but will defend and maintaine his trueth R. Christe was accused of blasphemie against God and of Sedition against Sesar The Prophetes were accused of defection from the Lawe and of seducing The Apostles and Martires were accused partly of sedition and partly of blasphemy against God And so great wickednesse are spread abroade of the Godly before the reason and wisedome of the worlde that whosoeuer killeth them he thinketh that he doth vnto God good seruice as shall bee sayde in the sixeteenth Chapter following M. Here the enemies of Christe are constrained to acknowledge his good workes For they say not thy works are euil but they acknoweledg that to be true which he sayde I haue shewed vnto you manye good
of his Father Moreouer Christ in this place did not plainly testifie who he was but specially went aboute to refell and put away the sclaunder which his enemies brought vpon him Because I said J am the Sonne of God M He saide not Because I am God but because I am the Sonne of God that he might beare with the infirmitie of his hearers who could better abyde that hée shoulde call him selfe the Sonne of God then to saye I am God 37. If I do not the vvorkes of my Father beleeue mee not 38. But if I doe and if yee beleeue not mee beleeue the vvorkes that ye may knovve and beleeue that the Father is in mee and I in him Bv. He calleth the workes which he did the workes of his father that is to saye deuine workes For they are not therefore called the fathers workes because the Sonne doeth not the same but because hee doeth them by the same power and vertue by the which he is equall with the Father If so be sayeth he I doe not such works as no man can doe but God only beléeue mée not C. This is a kind of graunting as if hée should saye I would haue you bound to beléeue mée for no other cause then yf the thing appeare manifest ynough vnto you ye may bouldly reiect mée and escape vnpunished if so be God hath not openly testifyed of mée M. I woulde to God they woulde speake thus which boast them selues to be Christes vicars and the Successors of the Apostles The Romishe Anticrist sayth in wordes I am the vicar of Christ and he so violently requireth him selfe to be credited that he threatneth to such as deny it a thousand deaths when as notwithstanding by his workes he sheweth him selfe plainly not to be Christ but Antecriste not the vicar of Christe but the Minister of Sathan In wordes hée sayth I am the seruaunt of the seruants of God but by his workes he declareth him selfe to be Lord of Lords In wordes he sayth I am the head of the Church but by his workes he declareth him selfe to be the plague of the Church he would be counted moste holye when as his workes shewe him to bee moste prophane What néede many wordes let hym saye If I do not the workes of the vicar of Christe of the seruaunt of the seruauntes of God and of the moste holye man beléeue me not Let the rest of the Bishopes saye the lyke which woulde be counted good and true shepheardes If so be we doe not the workes of good Bishopes beléeue vs not Let vs also saye which boast of Iustification by faith If so be we doe not the workes of those that are Iustified and of those that béeléeue then beléeue vs not But if J doe and if yee beleeue not C. As if he shoulde saye To the ende I maye suffer you to doubte of my doctrine I maye not denye the miracles which I haue shewed to be of God therefore yée do willingly reiect God and not man In this place wée are taught not to be so discouraged with the basenesse and contempt of any mans persō that we should refuse to beléeue those workes whiche geue euident testimonie to the truth For often tims it commeth to passe that God worketh great thinges by simple men That ye maye knowe and. C. In that he placeth faith after knowledge hée doth it because he had to do with vnbeléeuers who vnlesse they were wonne and constrained by experience neuer would geue place vnto God For suche as are rebelliouse and obstinate will alwaies knowe before they beléeue And yet notwithstanding God doth so beare with vs that by the knowledge of his workes hée maketh vs apt to béeléeue But the knoweledge of God and of his secrete wisedome by order followeth Faith Because the obedience of Faith openeth to vs the gate of the kingdome of heauen A. Concerning the coniunction of faith and knowledge reade in the first Chapter going before beginning at the sixtie nine verse That the father is in me and I in him C. He repeateth the same which he had spoken before in other wordes saying I and the father are one M. For that vnity is betweene the father and the Sonne that the Sonne is in the father and the father in the same The father saith he is in me that is to saye the power and vertu of God sheweth forth it self plainly in me And I am in the father that is to say I do nothing without the helpe of God insomuch that there is a mutuall coniunction betwéene me and my father For he speaketh not here of the vnitie of escence but of the manifestation of the diuine power in the person of Christ whereby it shall appeare that he is sente of God A. The very same he repeateth in the tenth verse of the fowrtéene Chapter following and that in the same sence 39. Againe they went aboute to take him and hee escaped oute of theyr handes Againe they wente aboute Bv. Reason can take no place with mad men M. The Lord coulde not more plainly and expresly defend those thinges which he had spoken in making aunswer against the sclaunder which they had deuised but they were so far from yéelding vnto the trueth that they sought to laye handes vppon the Lorde They had thus behaued them selues often times before as we maye sée in the fifte and seuenth chapters C. But nowe they goe aboute to apprehend him that they might drawe him out of the Temple to be stoaned For their madnesse was nothing mittigated by the wordes of Christ But this was a shamefull thing that when they coulde not aunswere his Argumentes they should vse violence and stoanes by which they séeke to intercept him M. They haue nowe forgotten that their like practises at another time tooke noone effecte But this is the nature of the wicked alwais to attempt that which they haue falsely conceiued although that whiche they go aboute bée neuer so often made frustrate This thing appeared in the Iewes as also in Saule their predecessoure For although often times he found by experience that he went about in vaine to apprehend Dauid and had sworne vnto him that he would not persecute him any more yet neuerthelesse when he came againe to his ould disposition hée sought to sley Dauid Esai 2.3 And in these our dayes we haue many of these examples For what man is ignoraunt howe busily the souldyers of Antichrist haue sought and doe dailye séeke to subuerte the truth of Christ To be short this is a most firme and true sentence The harte of the wicked is lyke the raging sea i. King 22. which cannot be quiet And he escaped out of their hands B. By his deuine power he escaped out of their handes which sought to apprehende him At the first he was as it were shutte vp in their handes For the Iewes had beset him on euery syde to take him fyrste with wordes to sée yf they could haue brought it
that whiche was false than that whiche was true and foreshewed by the Lord him selfe in playn wordes She suspected that he was remoued to some other Sepulcher when as he was neither in that nor in any other but was risen agayne So in doubtfull matters we rather fall into suspition of that which is false than of that which is true Bv. Notwithstanding by this complaynt it came to passe that occasion was giuē to the Disciples more diligently to searche out the truth For therefore Mary Magdalene tolde that vnto Peter and Iohn which she vnderstoode that they mighte more narrowly discusse the whole matter The which they also did as appeareth by that which foloweth 3. Peter therefore wente foorth and that other Disciple and came to the sepulcher M. When Peter Iohn vnderstoode that Mary had foūd the sepulcher without the Lord caried frō thence to another place they went also togither out of the City bicause they would know the truth came at last to the sepulchre C. But it is maruel seing ther was so litle faith almost none at al aswel in the disciples as in the women that ther was notwithstāding so gret a zeale feruēt a desire And in déede it can not be but that pietie draue thē to séeke Christ Therefore there remayned some séede of fayth in their harts but choked as it were for a time insomuch that they knewe not that they had that which they had So the holy Ghost worketh oftentimes in the Elect after a secret maner Wherfore we must be persuaded that there was some secrete roote frō the which we sée fruit to spring M. For as touching Peter we see that although he were greatly fallen in denying the Lord yet notwithstāding he retayned his accustomed mind affection towarde him Whervpon here also though the disciples were in feare yet neuerthelesse he doubted not to go foorth to the Lords Sepulchre He sayd not What haue I to doo to go to the sepulcher of our dead Lorde whom most filthily I denied whē he was aliue and in perill He thinketh of none of this but ioyneth himselfe to the rest of the Disciples agayn and retayneth a sincere mind toward Christ such is their disposition which fall not so muche of malicious wickednesse as of infirmitie of the flesh 4. They ran bothe together the other Disciple did outrun Peter and came firste to the Sepulchre Bv. We haue a notable example lefte vnto vs in these two Disciples For they run with a feruent desire and very carefully diligētly they search out al things M. They runne I say both togither but the one is more swift on foote than the other and commeth first to the Goale Héereby we are taught not to looke that they which are chiefe and excell others in singuler giftes should runne all alike in the race of Christ least one shoulde contemne another 5. And when he had stouped downe he saw the linnē clothes lying yet went he not in M. The Lords sepulcher was so made that none standing vprighte but stouping down could see into the same Euē so such are the mysteries of the deathe of the buriall of the resurrection of the Lord that they can neither be séene knowen nor cōsidered but of those which haue an humble and lowly mind They wil not be séene of such as are proud and hye mynded yea though they be called Apostles Bishops Priests and Doctours 6. Then came Simon Peter following him and wēt into the sepulcher and saw the linnen clothes lye 7. And the Napkin that was about his head not lying with the lynnen clothes but wrapped togither in a place by it selfe R. Although Iohn came fyrst to the sepulchre when he sawe the linnen clothes lye aside he went not in peraduenture stayed with feare or els to tell Peter newes who came more slowly after him And in ciuill matters too much hast is reproued by this prouerbe A softe fyre maketh swéete malte that is to saye thou muste not be too rashe nor too slowe but make hast not with rashnesse but wyth consultation not with heat but with prudence not with lust but with deliberatiō C. Therfore in the Peter who made lesse hast entred notwithstāding first into the sepulchre we therby lerne that there is more giuen to many in retiring thā apereth at the first sight And sometimes we see it cōmeth to passe that many which in the beginning were very hote do waxe cay cold that many which brag most at the fyrst when they come to the cōflict turne their backs run away and cōtrariwise that they which wer thoght to be cold slow when peril cōmeth ar most forward coragious And he saw the linnen clothes C. These lynnen clothes were as it were Relikes to confyrme the faith of the Resurrection For it is not like that the body was stripte to be caried to another place For neyther enimie nor friende would haue done suche a deede And the napkin that was about his head M. The Euangelist is wonderfull diligent in noting and describing all things so exactly For it was not withoute cause that the napkin which was about his head was layde from the linnen clothes in a seuerall place by it selfe For hereby the beholders of the same might quickly see that none of those things were wanting in the which the body of Christ was wrapped that there might be a perfect testimonie of his resurrection and that all suspition of remouing his hody might be taken away The Lorde lefte his apparel which he vsed in this lyfe with the souldiers before he was executed vpon the Crosse but he left the linnen clothes and the napkin which was about his head with the which he being dead was infolded and buried in the Sepulchre when he rose again from death For he béeing raysed to the glory of immortalitie mynded to come no more into thys miserable lyfe therefore he had no more anye neede of those garments and linnen clothes So in lyke maner we must dye with Christ that we may wholly forsake this newe lyfe and we must so ryse from death that we must leaue the Reliques of sinne in Baptisme as in the graue A. Concerning the exposition of the eyght and ninth verses following reade our Commentarie vpon the .28 of Math. 10. Then the disciples wēt away agayne to their owne house R. It is like that the Disciples returned home agayne with suspended and doubtfull minds For although S. Iohn sayth that he beleeued yet notwithstanding that fayth was not fyrme but had onely a certayne small taste of the myracle vntill suche tyme as he was afterwarde better confyrmed And in deede a sounde fayth could not be conceyued by a bare sight onely Moreouer Christ did not shewe hymselfe vnto them vntill suche time as they were better awaked from their carnall blindnesse They had shewed a notable token of their zeale in running to the sepulchre notwithstanding Christe was hiddē from