so that he may now be worshipped euery where without any difference of places or countries 22 You worship you know not what we worship that which we know because saluation is of the Iewes 23 But the houre commeth and now is when the true worshippers shall worshippe the father in spirite and truth for the father requireth to haue such to worship him 24 God is a spirite and they that worship him must worship him in spirite truth 25 The woman saith vnto him I knowe that the Messias shall come who is called Christe therfore when he shall come hee shall tell vs al thinges 26 Iesus saith vnto her I am he that talke with thee Now he doth more at large expound that which he touched briefly concerning the abrogating of the law Yet doth he deuide the sum of his speech into two members in the former hee condemneth the manner of worshipping god vsed among the Samaritanes of superstition error and doeth testifie that the Iewes did worship God wel and lawfully He addeth the cause of the difference because the certaintie of the worship which the Iewes vsed did appeare vnto them out of the worde of God but the Samaritanes had no certaintie from the mouth of God Secondly hee declareth that the rites which the Iewes kept hytherto should shortly haue an end 22 You worship that which you know not A sentence worthie to be remembred wherein we are taught that we must assay nothing rashly and by chaunce in religion because vnlesse knowledge be present we doe not any longer worship God but a false imagination or ghost Therfore by this thunderbolt are throwen downe all good intents as they cal them For we know that men can doe nothing els but erre when their own opinion doth rule them without the word of God or his commandemēt For Christ taking vpon him his countries cause and person doth teache that the Iewes doe much differ from the Samaritanes VVhy so Because of them commeth saluation saith he By which wordes he giueth her to vnderstand that they doe exceede them in this one point because God had concluded the couenant of eternall saluation with them Some do restraine it vnto Christ who came of the Iewes And truly sithence that all the promises of God are sure and certaine in him there is no saluation saue only in him But because it is out of doubt that Christ doth preferre the Iewes for this cause because they doe not worship any vnknowen power but one God who reuealed himselfe vnto them and who hath adopted them to be his people by this word saluation must bee vnderstood that wholesome manifestation which they had by the heauenly doctrine But why doth he say that it is of them when as it is rather committed to them that they alone might enioy it He alludeth in my iudgement vnto that which was foretold by the Prophets that there should a lawe come out of Syon For they were separated for a time frō other people vpon this conditiō that the pure knowledge of god might at length flowe from them vnto the whole worlde Notwithstanding this is the summe that God is not worshipped aright vnlesse he be worshipped according to the certaintie of faith which must needs proceede frō the worde of God wherupon it foloweth y t they fal away vnto idolatry whosoeuer they be that depart frō the worde of god For Christe doth in plaine wordes testifie that an idol or vaine fictiō is set vp insteed of God where mē are ignorāt of the true god hee doth cōdemne all those of ignorāce vnto whō god hath not reuealed himself For so soone as we are once destitute of the light of his word darknes blindnes do reigne And we must note y t when the Iewes had brokē the couenaunt of eternal life with their vnfaithfulnes which was established with their fathers they were depriued of that treasure which they kept then as yet for they were not as yet driuen out of the church of God Nowe seeing that they denie the sonne they haue nothing to doe with the father The same must we thinke of all those who haue fled frō the pure faith of the gospel vnto their own inuentions Howsoeuer they flatter themselues in their stoutnes who worship god according to their own mind or mens traditiōs yet this one voyce thūdering out of heauē doth ouerthrow whatsoeuer diuine holy thing they think they haue You worship that which you knowe not Therefore to the end our religion may be approued of God it must needes leane vnto the knoweledge conceiued out of his worde 23 But the houre commeth and now is The latter member concerning the abrogation of the legall worship followeth VVhen he saith that the houre commeth or shall come he teacheth that the order deliuered by Moses shall not be perpetuall Heb. 9. 10. VVhen he saith that the houre is nowe he maketh an end of the ceremonies and so he telleth her that the time of reformation is fulfilled In the meane while he alloweth the Temple the Priesthood and all rites annexed thereunto as touching the vse of the time past Furthermore to the ende he may declare that God will neither bee worshipped at Ierusalem nor in mount Garizin he taketh vnto himself a deeper principle namely that the true worship of him cosisteth in the spirite For thereupon it followeth that he is rightly called vppon euery where Yet first of all here may a question be asked why and in what sense the worship of God is called spirituall To the end wee may vnderstand this we must note the opposition betweene the spirite and the external figures as betwene the shadowes and the truth Therefore the worship of God is said to consist in the spirite because it is nothing els but the inward faith of the hearte which bringeth forth inuocation secondly the puritie of conscience the deniall of our selues that beeing giuen to obey God we may be vnto him as holy sacrifices Heerupon ariseth another question whether the fathers did worship him spiritually vnder the lawe or no I answere seeing that God is alwayes lyke to himselfe hee allowed no other worship from the beginning of the worlde saue the spirituall worship which was agreeable vnto his nature VVhich thyng Moses doth sufficiently testifie who doth in many places declare that the ende of the lawe did tend to no other end but that the people shold cleaue vnto God with faith and a pure conscience And the prophetes doe more clearely expresse the same when as they sharply inueigh against the hypocrisie of y e people because they thought they had satisfied God after they had offered their sacrifices and executed that externall pompe It is no need to inferre many testimonies here which are common euery where yet are there most notable places before all other in the fiftie Psalme the second of Isayas verse the fiftie eight and threescore and sixt Micheas the fift Amos the seuenth But
that Mary is of the stocke of Dauid I graunt that it cannot certeinely be gathered by it But seeing that the kindred of Mary and Ioseph was not then vnknowne the Euangelistes were the lesse carefull in this matter but yet the purpose of them both was to take away the offence which the basenes and the contempt and the pouertie aswel of Ioseph as of Mary might breed least that there might not be knowne in them any thing apportaining to the kingly race Furthermore that they imagine or faine that Luke setreth downe the genealogie of Mary and letteth passe that of Ioseph is easily confuted For thus word for word he writeth Iesus was supposed to bee the sonne of Ioseph which was the sonne of Eli the sonne of Matthat Truely hee maketh mention neither of the father nor of the grandfather of Christ but expresly declareth the progenie of Ioseph him selfe But I am not ignoraunt what aunswere they vse to knitte vppe this knotte withall For they saye that Sonne in that place is vsed for a Sonne in lawe And so that Ioseph was the sonne of Hely they interprete thus because hee had his daughter to wife But this is not agreeable with the order of nature neither is there in any place of the scripture any such example read Nowe if Solomon bee excluded out of the genealogie of Mary then shall Christ cease to be Christ for whatsoeuer is sayde of that stocke it is grounded vppon that solemne promise Thy successour which shall sitte vppon thy throane shall reigne for euer 2. Samuel 7. 12. and Psal. 132. 11. I will be his father and hee shall be my sonne And it is without question that Solomon was the figure of this euerlasting king which was promised to Dauid And the promise cannot otherwise be applyed to Christe but as the trueth of it was shadowed in Solomon 1. Chron. 28. 5. Now if the stocke of Christ be not referred to him how or by what meanes shall hee be accompted the sonne of Dauid Therefore whosoeuer putteth Solomon out of the genealogie of Christe hee doth withall blotte and wipe away the promises by which he is knowne to be the sonne of Dauid And how Luke fetcheth the petegree from Nathan and yet reiecteth not Solomon it shall be seene hereafter in his place And least I seeme too tedious for that which is the summe of the matter I say that these two genealogies doe agree together yet there are to be noted foure differences in them The firste is that Luke with a backewarde order as they say ascendeth from the last to the first when that Matthew beginneth at the very originall The seconde is that Matthew stretcheth not his historie beyonde the holy and electe stocke of Abraham But Luke goeth on euen vnto Adam The third that Mattew entreateth of the genealogie according to the lawe and also permitteth himselfe to leaue some out of the course of his accompt in that he prouiding for the memorie of the readers dooth onelye recite the numbers of three fourteenes but Luke doth more exactlye followe the naturall stocke The fourth and laste is that they both speaking sometimes of the same men doe yet varie in their names Of the first difference seeing there is no great difficultie in it it is but in vaine to make may woordes about it The seconde wanteth not verie good reason for because that God had chosen the stocke of Abraham to him selfe whence the redeemer of the worlde should be borne and the promise of saluation was after a sorte therein included vnto the comming of Christe therefore Mattwew dooth not passe beyonde those boundes appoynted of GOD. VVee must remember that Paule saieth that Christe was a minister of circumcision for the trueth of GOD to confirme the promised saluation made vnto the holy fathers Rom. 15. 8. To the which that saying of Christ doth very well agree that saluation is of the Iewes Iohn 4. 22 Therefore Matthew proposeth him to be seene in that holy stocke to the which he was properlye appoynted And also in the catologue of Matthew the couenaunt of GOD is to be considered whereby he chose the seede of Abraham for a people vnto him selfe that it might be separate from all other nations as with a wall made vppe betweene them But Luke looketh higher for although the redeemer was peculierly promised to the seede of Abraham after that GOD had made his couenaunt with him yet wee knowe that all had neede of him presently after the fall of the first man as hee was then also promised to the whole world But it was done by the wonderfull counsell of God that Luke should propose Christ vnto vs as the sonne of Adam and that Matthew should include him in one stocke of Abraham for it shoulde haue profited vs nothing that Christ was giuen of his father the aucthour of saluation except hee had beene generally common for vs all And also that had not beene true which the Apostle saieth Hebrewes 13. 8. that hee was yesterday and to day and is the same also for euer if that his power and grace had not beene powred out vnto al ages from the creation of the worde Therefore let vs know that saluation in Christ is reuealed and giuen to all mankinde because that hee was not without cause called the sonne of Noah and the sonne of Adam yet because that hee is to be sought in the worde of GOD the spirite dooth not without aduise call vs by an other Euangeliste to the holye stocke of Abraham where the treasure of eternall life together with Christ was layd vp for a time Let vs come to the thirde difference It is not to be doubted but that Matthewe obserueth an other order then Luke dooth for the one placeth Solomon next after Dauid and the other placeth Nathan whereby it euidently appeareth that they sette downe diuerse lines Good and learned interpreters doe thus reconcile this shewe of discorde that Matthew leauing the naturall genealogie which Luke followeth doth rehearse the legall genealogie and I call that the legall genealogie wherby it came to passe that the right of the kingdome was translated to Salathiell And in that Eusebius in the firste booke of his Ecclesiasticall historie following the iudgemente of Aphricanus dooth rather call that the legall genealogie which Luke setteth downe hee speaketh it in the same sense for hee meaneth not any thing else but that the kingdome which was establyshed in the person of Solomon by lawefull meanes did fall at length vnto Salathiell But they saye better and more aptly which saye that the legall order was set downe by Matthew For he naming Solomon presentlye after Dauid doth not obserue from whome Christe came by continual course after the fleshe But how he descended from Solomen and other kinges that hee might bee theyr laweful successour in whose hand the perpetuitie of the kingdom should be established according to the couenaunt of God Their iudgement is probable which think that
by proouinge of hys resurrection whereof they were as yet doubtefull hee myght lyfte vppe theyr mindes on hygh Therefore let vs be contented with this natural sense that the Lorde promised hys disciples when hee yet liued as a mortall man amongst them vppon the earth that they should afterwards be companions with him of the blessed and immortal life LV. 19. VVhich is giuen for you The other two Euangelistes doe omitte this clause which yet is not in vayne For therefore is the bread now becom the flesh of Christ to vs because that our saluation was once purchased by the same And as the flesh crucified dooth profit none but them which eate the same by fayth so againe it were a colde manner of eating and almost to no purpose but in respecte of the sacrifice once offered Therefore whosoeuer desireth to bee nourished by the fleshe of Christe lette him consider the same offered vppon the Crosse that it might bee the price of our reconcilation with GOD. But that whiche Matthewe and Marke doe not speake of in the bread they doe expresse in the Cuppe namelye that the bloud shoulde bee shedde for the forgiuenesse of sins and this clause must be referred to them both Therefore that wee may bee fedde rytelye with the fleshe of Christe wee muste beholde his offeringe vppe in sacrifice for it was meete that hee should be once giuen in sacrifice for vs that he might he daily giuen vnto vs. MAT. 27. Drinke yee all of this Because it was the purpose of Christ to tie our faith wholy vnto himself that we shuld not seek for any thing without him by these two tokens hee declareth that our life is shutte vp in him For the nourishment and mayntenaunce of lyfe this bodye needeth both meate and drinke Christ that he might teach that hee alone is altogeather sufficient to perfourme all the partes of saluation attributeth this vnto himselfe that hee is in steede both of meate and drinke VVherein his wonderful kindenes appeareth that he willing to prouide for our fayth should so submitte himselfe to the rudenes of our flesh So much the more detestable is the sacrilegious boldnesse of the Pope who doubted not to breake this sacred bande VVee heere that the sonne of GOD togeather by two pledges declared the fulnesse of lyfe which hee bestoweth vppon his By what lawe hath a mortall man lybertie to pull a sunder those thinges which were ioyned togeather by God Further in that the Lorde dooth purposely commaund al men to drinke of this cuppe whether should this sacriledge banish it from his Church VVee read that he sayde simply of the bread that they shoulde take it VVhye doth he by name commaund all to drinke and Marke saieth expresly that they all dranke but that the faythfull shoulde take heede of anye wicked innouation Yet the Pope was not afrayde of this seuere commaundement but that he durste chaunge and violate the lawe establyshed by the Lorde For hee hath forbydden all the people the vse of the Cuppe And that he might proue that he had reason to rob them of the same hee pretendeth that it is sufficient to haue one kinde beecause the one doth so attend vppon the other that the bloud is ioyned with the fleshe As thogh it were not lawful vnder the same preteÌ„ce to abolish the whol â—acrament because that Christ could likewise make vs partakers of him self without any outward help But these childish cauillations ar no help to his vngodlines for there is not a greater absurdity theÌ„ that the faithful should wyllingly want or should suffer themselues to be depriued of those helpes which the Lorde hath giuen them and therefore nothing canne lesse bee borne with then this vngodlye rentinge of thys mysterye 28. This is my bloud I haue shewed before that when it is saide that the bloud should be shedde for forgiuenes of sinnes that wee are directed by these woordes to the sacrifice of the death of Christe without the memorye whereof the Supper is neuer celebrated rightly Neither can the faithful soules be otherwise satisfied but so farre forth as they hope that God is well pleased with them But vnder the name of many he meaneth not a parte of the world only but al mankinde For he opposeth many to one as if he should haue said that he should be the redeemer not of one man but that he should dye to deliuer manye from the guiltines of the cursse Neither is it to be doubted but that the wil of Christ was speaking to a few to make his doctrine coÌ„mon vnto many Yet it is to be noted withal that in Luke hee speaking to his disciples by name exhorteth all the faithful to apply the shedding of the bloud to their vse Therfore when we come to the holy table we must not only haue this general thought in our mind that the world is redeemed with the bloud of Christ but let euery man think with himself that his own sinnes are washed away Of the new testament Luke and Paule vse an other phrase A newe testamente in bloud the sense yet is one because this couenaunt is sanctified confirmed and made effectual by no other meanes then by the spirituall drinking of his bloud But hereby it is easie to gather how foolishly superstitious the Papistes and such like become when they so greedilye doe snatche at wordes For though they should burst this exposition of the holy Ghost cannot be reiected that the cup should be called bloud because it is a testament in bloud And the same reason is of the bread VVhereof it followeth that it should be called the body because it is a testament in the body There is no cause now why they should striue to haue the simple wordes of Christ beleeued and to shut the eares against forren expositions it is Christ himself that speaketh whom they shal not refuse to be a fitte interpreter of his own word But he declareth plainely that he calleth the bread his body for no other cause but because hee maketh an eternall couenaunt with vs that by his sacrifice once offered wee myghâ— now be feasted and fed spiritually Further here are two thinges worthy to be noted For by the word Testament or Couenaunt wee doe gather that there is a promise included in the holye supper VVhereby their errour is confuted which deny faith to be holpen nourished strengthened and encreased by the sacraments For there is alwaies a mutual relation betweene the couenaunt of God and the faith of men By the epithite 〈◊〉 his wil was to teach that the old figures do now end that they might giue place to the euerlasting and eternal couenaunt There is therefore a direct opposition betweene this mistery and the shadowes of the lawe VVhereby it appeareth how much our estate is better then that of the fathers for that since the sacrifice was offered vppon the crosse wee doe enioy the whole and perfect trueth MAR. 26. VVhen they had sung a Psalme
dull or slouthfull 26. Ought not Christ to haue suffered thâ—se things It is not to be doubted but that Christe spake of the office of the Messias as it was described by the Prophets least the death of the crosse should be offensiue and in iourneying three or foure houres hee had space sufficient fully to set foorth the matters Therefore Christe doeth not say in three woordes that hee ought to suffer but hee declareth at large that he was sent to that ende that by the sacrifice of death he might wash away the sins of the world that he might be the purging sacrifice offered for the taking awaye of the cursse that he might wash the sinnes of others from their guiltinesse Luke therefore for the more vehemencie setteth downe this sentence interrogatiuely whereby it is gathered that hee shewed by reasons the necessity of his death The summe is that the disciples did euill to bee troubled at the death of their maister without the which he could not perfourme the partes of Christ for the chiefe poynt of our redemption was his offering vp for by this meanes they shutte vp the gate against him least he shoulde come into his kingdome The which must be noted diligently for sith Christ shoulde want his honour if he shoulde not be accounted a sacrifice for sinnes his onely way into his glory is that hys humbling to be of no reputation Phil. 2. 7. out of the which hee arose a redeemer But we do see at this day how amongst vs they do sinne nothing sooner then in a preposterous order For amongst the multitude of them which doe royally declare Christ to be a king and do extol him with diuine praises scarce euery tenth of them doth think that we haue gotten grace by his death 27. And he began at Moses This place doeth teach how Christe is made manifest vnto vs by the Gospel namely while the knowledge of him is prooued plainly out of the law and the Prophets For no man euer was a more ready and apte teacher of the Gospell then the Lorde hymselfe who as we see fetched the proofe of his doctrine out of the law and the Prophets If any man will except that he began at the rudimentes that the disciples by a little at once biddinge the Prophets fare well myghte passe ouer to the perfecte Gospell this deuice is easily confuted for afterward it shal be sayd that all the Apostles had their minde opened not that they shoulde be wise without the helpe of the lawe but that they might vnderstand the scriptures VVherefore to the ende that Christe may at this day be reuealed vnto vs by the Gospell it is necessarye that Moses and the Prophets shuld come forth before as forerunners VVherof the readers are therefore to be admonished least they shoulde giue eare to fanaticall men which by suppressing the law and the Prophets doe wickedly maime the Gospell As if that God would haue to be vnprofitable what soeuer he at any time spake of his owne Sonne But in what maner they are to be applied to Christe whiche are euery where read of him in the lawe and the Prophets it is not my present purpose to declare It is sufficient briefly to note that Christ is not in vaine called the end of the lawe For though that Moses rather shadowed him foorth darkely and a farre off then expresse him plainly yet this is without controuersie that if in the stocke of Abraham there should not be one head aboue all vnder whome the people should grow into one body the couenant which God made with the holy fathers shoulde be broken and but in vaine Further when as God had commaunded that the Tabernacle and the ceremonies should be framed after the heauenly patterne it foloweth that the sacrifices and all the rites of the temple if they had not their truthe else where should be as a vaine and frutelesse play And this argument doeth the Apostle handle in many woordes in the Epistle to the Hebrewes For holding that principle that the visible ceremonies of the lawe were shadowes of spirituall things he teacheth that Christe is to be soughte in the whole priesthoode of the lawe in the sacrifices and in the forme of the Sanctuarie Bucer also otherwhere doeth wisely diuine that in that obscuritie there was a certaine kinde of interpreatinge the Scripture in vse amongst the Iewes which the father 's deliuered vnto them by hand But I least that I should follow vncertainties am contented with that naturall and simple maner which is euery where to be founde amongest the Prophets who were the most apt interpreaters of the lawe Christe therefore is rightly collected out of the lawe if wee consider that the couenaunt which Christe made with the fathers was made by the helpe of a Mediator The Sanctuarie wherein God testified the presence of his grace was consecrated with bloude The lawe it selfe wyth their promises was confirmed with the sprinkeling of bloud One priest was chosen oute of all the people who shoulde present himselfe in the name of them all in the sight of God not as any mortall man but in a holy habite menne had there no hope of their reconciliation with God but by offering vp of a sacrifice Furthermore very notable is that prophesie of the perpetuitye of the kingdome in the tribe of Iuda But the Prophets themselues as we haue declared haue more plainly described the Mediator yet they themselues had their first knowledge from Moses for they had no other office enioyned them but that they shoulde renew the memory of the couenant more plainly shew the spiritual worship of God establish the hope of saluation in the Mediatour and also that they might the more euidently declare the meane of the reconciliation But because it pleased God to defer the full reuelation vnto the comming of his Sonne it was not a superfluous interpretation 28. And they drewe neare vnto the towne There is no reason why some interpreaters should imagine any other place then Emaus For the iourney was not so long that they shoulde rest in a nearer lodging VVe knowe that seuen miles though a manne for the recreation of his minde should walke but softly are gone at the most in foure houres Therfore I dout not but that Christ went forwarde euen to Emaus Nowe where it is demaunded whether he coulde dissemble who is the eternall truthe of God I doe answeare that the Sonne of GOD was not bounde by thys lawe that he shoulde make all his councels knowen Yet because that simulation is a kinde of lying the knotte is not yet vnlosed especially sith that very many doe drawe this example to a libertye for lyinge But I doe answeare Christ without lying fained as it is here saide in like maner as he shewed himselfe to be a trauailer for the reason of them both is like Augustines answeare is somewhat more subtile lib. 2. ad Consentium cap. 13. Also in his booke of questions vpon the Gospels
conscience not only the grace of adoption but also the newnesse of life and other giftes of the holy Ghoste For seeing that faith doeth receiue Christe as it is saide it bringeth vs after a sort into the possession of all his good giftes So that according to our sense we begin not to be the children of God vntyl such time as we haue faith And if sobeit the inheritaunce of eternall life be the fruite of adoption wee see howe the Euangelist ascribeth all our saluation to the grace of Christe alone And surely howe narrowly soeuer men doe sift themselues they shall finde nothing meete for the children of God but that which Christe hath bestowed vpon them 14 And the woorde was made fleshe and dwelt amongest vs and wee sawe the glory of it as the glory of the only begotten of the father ful of grace and of truth 14 And the worde was made flesh Nowe he teacheth after what sort Christe came whereof he made mention namely that hauing put on our flesh he shewed himselfe openly to the worlde And although the Euangelist doth briefly touch this vnspeakeable secrete and mysterie that the sonne of God did put on mans nature yet is this breuitie merueilous plaine Certaine foolishe fellowes doe heere delude and toye with friuolous shiftes that it is saide that the woorde was made fleshe because God did sende his sonne into the worlde being made man as hee had conceiued in his minde As if that worde were a shadowish vaine conception of the minde But wee haue shewed that the true person in the Essence of God is expressed in this worde Moreouer the worde fleshe is of greater force to expresse his minde then if hee had saide that he was made man His meaning was to shew vnto howe vile and base an estate the sonne of God came downe from the highnesse of his heauenly glory and all for our sake VVhen as the Scripture speaketh of man contemptuously hee calleth him fleshe Therefore albeit there is so great difference betweene the spirituall glory of the woorde of God and the rotten dregges of our fleshe yet notwithstanding the sonne of God did abase hymselfe so muche that hee tooke vpon him this flesh which is subiect to so great miserie But flesh is not takeÌ„ in this place for the corrupt nature as Paule doth oftentimes take it but for the mortal man although it doth by contempt signifie his frayle brittle nature Psalme 78. 39. Hee remembred them because they are fleshe Isay. 40. 6. All fleshe is grasse and in suche like places Yet must we note herewithall that this is a kinde of speeche wherein is Synechdoche because the inferiour parte comprehendeth the whole man Therefore did Apolinaris dote who feigned that Christe did take vpon him the body of man only without the soule for wee may gather out of infinite testimonies that hee was no lesse indued with the soule then with the body And when the scripture calleth men fleshe it doth not therefore depriue them of soules Therefore the sentence is plaine that the word which was begotten of God before the beginning of the worlde and whiche did alwayes abide with the father was made man In this poynt of faith wee must chiefly holde two thinges that the two natures in Christ dyd so growe togeather into one person that one and the same Christe is very God and man And the other that the vnitie of the person doth no whit let but that the natures may remaine distinct so that the diuinitie doth retaine whatsoeuer is proper to it and that the humanitie hath also seuerally whatsoeuer belongeth to it Therefore whensoeuer Satan did goe about by heretikes to ouerthrowe sounde doctrine with diuers dotings hee alwayes brought in the one of these errors eyther that Christ was the sonne of God and of man so confusedly that neyther his diuinitie remained in hym neyther was he coÌ„passed about with the true nature of maÌ„ or els that he was so clothed with the fleshe that hee was as it were double and had two natures Thus dyd Nestorius in times past plainely confesse both natures but hee made one Christe God and another man On the contrarie when Eutiches did acknowledge one Christ to be the sonne of God and of man he left hym neither of the two natures but feigned that they were both mixed together And Seruetus at this day feigneth with the Anabaptists such a Christe as is confusedly coÌ„pounded of a double nature as a diuine man In woorde hee affirmeth that hee is God but if you receiue his vaine glosses the diuinitie was turned for a time into the humaine nature and nowe againe is the humane nature swallowed vp of the diuinitie The wordes of the Euangeliste serue fitly for the refuting of both these sacriligies VVhen hee saith that the worde was made fleshe the vnitie of the person is plainely gathered hence for it is not meete that there shoulde bee another man now beside him who was alwayes very God seeing that it is said that that God was made man Againe seeing that this woorde woorde is attributed distinctly vnto Christe as hee is man it followeth that Christe ceased not to bee that which he was before wheÌ„ he was made man and that there was nothing altered in that eternall essence of God which put vpon it fleshe Finally the sonne of God began to bee man in suche sorte that notwithstandynge hee is as yet that eternall woorde whiche hath no beginnyng of time And dwelt They that expounde that the fleshe was vnto Christe as an house they doe not vnderstande the meaning of the Euangelist For doubtlesse he doth not here assigne vnto Christe a perpetuall abiding amongst vs but he saith that he was conuersant amongest vs for a season For the word escenâ—sen which hee vseth is fet from tabernacles Therfore it doth signifie nothing els saue this y t Christ did execute that functioÌ„ vpon earth which was inioyned him or that he did not appeare one moment onely but that he did abide amongst men vntil such time as he did finish the course of his office But heere may a question be moued whether he doth speake of men in generall or of himselfe alone and the other Disciples who sawe that with theyr eies whiche hee saith I doe rather allowe this latter for hee addeth by and hy And wee sawe his glory For although the glory of Christe might haue beene seene of all men yet was it vnknowen to the greatest parte because of their blindnesse only a fewe saw this manifestation of his glory whose eyes the holy spirite did open The summe is that Christ was so knowen as he was man that he shewed in himselfe some farre greater and more excellent thing VVhereupon it followeth that the maiestie of God was not extenuated although it were compassed about with the flesh it laide hid indeede vnder the humilitie of the fleshe yet so that it sent foorth the brightnesse thereof As is not in this
the worship of God was in such sort spirituall vnder the law that yet notwithstanding being intangled in so many external ceremonies it did seeme to smell of some carnall and earthly thing Therefore Paule calleth the ceremonies the flesh and the beggerly elemēts of the world In like sort the Authour to the Hebrewes saith that the old sanctuarie with his appurtenances was earthly Therefore we may fitly say that the worship of the law was in his substance spirituall in respect of the forme it was after a sort carnall and earthly For all that way was shadowish the truth whereof appeareth now plainely Nowe we see wherein the Iewes did agre with vs and wherein they did dissent from vs. God would in all ages be worshipped with faith prayers thansgiuing purenesse of heart and innocencie of life neyther was he euer delighted in any other sacrifices but there were in the lawe diuers additions so that the spirite and truth did lye hid vnder diuers shadowes but now the veile of the Temple beeing rent there is nothing obscure or couered VVe haue indeede at this day certaine externall exercises of godlinesse whereof our ignorance hath neede but suche is their meane and sobrietie that they doe not darken the plaine truth of Christ. Finally we haue that plainely expressed which was shadowed vnto the fathers And this difference was not only confounded in time of poperie but quite ouerthrowen For there is no lesse thicknesse of shadowes there then there was in times past in time of Iudaisme But it cannot be denied that Christe doth here put a manifest difference betwene vs and the Iewes Out at what starting holes soeuer they seeke to escape it is manifest that we are only vnlike to the fathers in the externall forme because that they worshipping God spiritually were tyed to ceremonies which were abolished by the cōming of Christ. Therfore so much as in them lyeth they spoyle the Church of Christe of his presence whosoeuer doe burthen the same with an immoderate companie of ceremonies Neither doe I passe for these vaine colours that many of the common people haue as great neede of such helpes at this day as they had in times past amongest the Iewes For wee must alwayes respect after what sort the Lord would haue his Church to be gouerned because he alone knoweth best what is expedient for vs. And it is certayne that nothing is more contrary to the order which God hath appoynted then the grosse and twice carnall pompe which reigneth in papistrie The shadowes of the lawe indeede did couer the spirite but these visares doe altogether disfigure him VVherefore wee must in no case winke at such filthie and vnseemely corruptions Howsoeuer craftie men or those who are too fearefull to correct vices doe obecte that these are thinges indifferent and that therefore they are indifferētly to be taken truly it is not tollerable that the rule which Christ hath prescribed should be violated The true worshippers Christ seemeth briefly by the way to touche the stubbor nesse of many whiche brake foorth afterwarde For we know how stoutly the Iewes did defend the ceremonies whereunto they were accustomed Although this sentence reacheth further For seeing that he knew that the worlde would neuer be free from corruption therefore he separateth the true and right worshipers from the peruers and feigned VVith which testimonie being furnished let vs not doubt to condemne the Papistes in al their inuentions and to contemne their reproches For what need haue we to feare when we heare that this bare and plaine worship doth please God which the papistes doe contemne because it is not full stuffed with ceremonies And what doth the vaine pompe of the fleshe profite them whereby as Christ doth testifie the spirit is extinguished It appeareth plainly by that which goeth before what it is to worship God in spirite and truth namely taking away the shadowes of the olde rites simply to retaine that which is spirituall in the worship of God For the truth of Gods worship consisteth in the spirite the ceremonies they were a certaine accidentall thing And heere we must note againe that truth is not compared with lying but with the externall accession of figures so that the substance of the spirituall worship is pure and plaine as they say 24 God is a spirite This is a confirmation drawen from the verie nature of God Seeing that men are flesh it is no maruell if those thinges please them which are aunswerable to their nature Hereupon it commeth to passe that they inuent manie things in the worship of God whiche being full of vaine boasting haue in them no soundnesse But it is meete for them first of all to weigh this throughly that they haue to do with God who doth no more agree with the flesh then fire with water This one cogitation only ought to suffice to bridle the wantonnesse of our wit when as we are occupied about the worshipping of God that hee is so vnlike vnto vs that those thinges which please vs doe most of all displease him But admit hypocrites be so blinded with their pride that they are not afraide to make God subiect to their will or rather luste yet let vs know that this modestie hath not the lowest roome in the worship of God howsoeuer we thinke it pleaseth according to the flesh Furthermore because we cannot ascend vnto his hignesse let vs remēber that we must fet a rule out of his word wherby we may be directed The fathers doe oftentimes cite this place against the Arrians to proue the diuinitie of the spirite but it is falsly wrested thyther because Christ doth in this place simply affirme that his father is of a spirituall nature and that therefore he is not moued with friuolous thinges as men are wont by reason of their lightnes 25 The Mesiias shall come Although religion was vncleane and mixed with many errors amongest the Samaritanes yet were there certaine groundes which were taken out of the lawe imprinted in their mindes as was this of y e Messias And it is likely that seeing that the woman did gather out of Christ his wordes that there was an vnwonted kinde of change at hande which shoulde befall the Churche of GOD shee did straightway call to minde Christ vnder whom they hoped for a perfect manifestation of all thinges VVhen she saith that the Messias shal come she seemeth to speake of a time that was nigh at hand And truly it appeareth euery where by many arguments that the mindes of all menne did then wayte for the cōming of the Messias who should restore things which were miserablie destroyed and gone to decay This is out of doubt that the woman preferreth Christ before Moses and all the prophetes in the office of teaching For she comprehendeth three thinges in a few wordes First that the doctrine of the law was not altogether perfect but that there were only rudiments deliuered there For vnlesse there had been a
thēselues the grace of Christ whosoeuer being puffed vp with a vaine confidence doe flatter themselues in their own estate This pride goeth through the whole worlde almost so that there is scarce one amongest an hundred that doth perceiue that he hath need of the grace of God 34 He that doth sin c. An argument drawen from contraries They made their boast that they were free he proueth that they are the seruants of sinne because being subiect to the desires of the flesh they sinne continually And it is a maruell y t mē are not conuinced with their own experience that hauing laid away pride they may learne to humble them selues This thing is at this day too common that the more a mans vices are so much the more fiercely doth he with loftie words extol free wil. And Christ as it seemeth affirmeth no other thing in this place saue that which in times past was tossed amongst the philosophers that those who are addicted vnto their lustes are in the worst bondage But there is a deeper and more hidden sense For he doth not only dispute what euill men doe bring vppon themselues but what maner estate the estate of mans nature is The philosophers thought that euerie man is made a bondslaue at his own pleasure doth returne vnto libertie againe But Christ proueth aduoucheth in this place that al those are subiect to bōdage whō he doth not set free so consequently that they are seruantes by beginning who draw the infection of sin frō corrupt nature we must note the comparison of grace nature whereupon Christ standeth in this place whereby it shall easily appeare that men are spoyled of libertie vnlesse they recouer the same by some other meanes This bondage is so voluntarie that those which offend necessarily are not compelled to sin 35 And the seruant c. He addeth a similitude takē from the lawes the politik law as a seruant although he rule for a time yet is he not the heire of the house whereupon he concludeth that there is no perfect continuall libertie saue that which is obtained through the sonne By this meanes he doth accuse the Iewes of vanitie because they make boast of the shadow insteed of the thing For in that they were the carnal progenie of Abrahā they were nothing els but a shadow they had a place in y e church of God but such an one as Ismael did vsurp vnto himselfe for a short space the seruant triumphing against the free brother The sum is whosoeuer do boast that they are the childrē of Abrahā they haue nothing but a false vanishing show 36 Therfore if the son shal make you free In these words he giueth vs to vnderstād y t the right of liberty appertaineth vnto him alone that al other forasmuch as they are born seruants are set free only through his grace For he doth impart that vnto vs by adoptiō which is proper to himself by nature whilest that we are engrafted into his bodie by faith are made his mēbers So that we must remēber that which I said before that he setteth vs free by the gospel Therefore our liberty is the benefit of Christ but we obtain the same by faith whiche doth also cause Christ to regenerate vs by his spirit VVhēas he saith that they are free indeed there is great force in y ◠aduerb indeed for we must vnderstād the contrary which is the false perswasiō wherwith the Iewes did swell like as euen now a great part of the world imagineth to themselues a kingdom in most miserable subiectiō 37 I know that you are the seed of Abraham I take this to be spoken by a kind of concession Notwithstāding in y e mean season he derideth their foolishnes because they boast of a friuolous title as if he should say admit I graunt you that wherein you do so much flatter your selues Yet what doth it profit those to bee called y e seed of Abrahā who rage against god his ministers who being moued with an vngodly wicked hatred of the truth are carried headlong to shed innocēt blood wherupō it foloweth that they are nothing lesse thē that which they wil be called because they are in no point like vnto Abrahā You seeke to kyll me VVhen he saith y t they seek to put him to death because his word hath no place in thē his meaning is that they are not simply māslears but that they are enforced vnto suche madnes with the hatred of god his truth which is far more cruel For the iniurie doth not thē keep it self within the cōpasse of mē but it doth also dishonour God Hee saith that they cānot receiue his word because their minds are ful fraught with malice so that they cā admit no sound thing 38 That which I haue seen with my father He had oftentimes alreadie made mētiō of his father Now he gathereth by an argument drawen frō contraries that they are both the enemies of God children of the Diuell that resist his doctrine I do only saith he speake that which I haue heard of my father therfore how commeth it to passe that the word of GOD doth so nettle you saue only bicause you haue the father set against you He saith that he speaketh and they doe because he did take vppon him the office of a teacher they did furiously endeuour to extinguish his doctrine Neuerthelesse he setteth his Gospel fre from contempt because it is no maruell if the children of the Diuell doe resist it Some doe translate it doe yee as if Christ did say goe too shew your selues to be the children of the Diuell in resisting me For I do only speake according to the prescript of God 39 They aunswered and saide vnto him Abraham is our father Iesus saieth vnto them If you were the children of Abraham yee woulde doe the workes of Abraham 40 And now yee seeke to kill me a man that haue spoken the truth vnto you which I haue heard of God Abraham did not this 41 You doe the workes of your father Therfore they said vnto him we are not begotten of fornication we haue one father which is God 42 Iesus said vnto them If GOD were your father you woulde loue mee for I came out from God and came neither came I of my selfe but hee sent me 39 Our father Abraham This chiding doeth plainely declare howe proudly and cruelly they despised all Christ his chidinges They challendge this to themselues continually that they are the children of Abraham and not only in that sense because they had Abraham his progenie for their progenitours but because they are an holy kinred gods inheritance the childrē of god Notwithstāding they leane only vnto the confidence of the flesh But the fleshly stocke is nothing els but a meere visure without faith Now we vnderstande what did so blinde them that they tossed Christ to and fro being euen armed with a
deadly thunderbolt So at this day the Papists doe laugh at and boldly with fire and swoorde persecute the worde of God which is able to mooue stones only because trusting to the deceitfull title of the Churche they thinke that they are able to mocke God and men To be briefe hypocrites so soone as they haue gotten any beautifull cloake doe oppose harde stubbornnesse against God as if hee did not pearce into theyr heartes If yee were the children of Abraham Christ doth more plainly extinguish the degenerate children of Abraham from lawfull children for hee taketh away the very name from all those that are vnlike vnto Abraham It falleth out oftentimes indeede that the children doe not represent in manners their fathers which begate them But Christ doth not dispute in this place of the carnall originall but doth onely deny that they are accounted amongest the children of Abraham before God whiche doe not hold the grace of adoption by faith For seeing that the Lorde had promised vnto the seed of Abraham that he would be their God all the vnbeleeuers which did cast away this promise did thrust thēselues out of the stock of Abraham Therfore the state of the questiō is whether they are to be accounted the children of Abraham or no which doe cast away the blessing offered vnto them in the worde so that they may be neuertheles an holy stock the peculiar people of God and princely priesthood Christe denieth this and that for good causes because they must be borne againe of the spirite which are the children of promise and be new creatures whosoeuer desire a place in the kingdome of God The fleshly stocke of Abraham was no vnprofitable thing or of no valew if sobeit the truth were added For the election of God resteth in the seede of Abraham yet being free so that they are accounted the heires of life whō god doth sanctifie by his spirite 40 And now yee seeke He proueth by the effect that they are not the children of Abraham as they did bragge because they resist God For what is chieflye commended in Abraham but the obedience of faith Therfore this is the marke of the difference so often as wee are to distinguish his children from straungers For vaine titles are nothing worth before God what credite soeuer they carry before men Therefore Christe concludeth againe that they are the children of the Diuell because they are suche deadly enemies vnto true and sounde doctrine 41 VVe are not of fornication They challenge no more to themselues now then before For they thought it was all one to be the sonne of Abraham and of God But they were greatly deceiued therein in that they thought that God was bound vnto all the seed of Abraham For they reason on this wise God adopted vnto himselfe the stocke of Abraham therfore seeing that we are begotten of Abraham we must needs be the children of God VVe see now how they thought that they had holynesse from the wombe because they sprang from an holy roote Finally they affirme that they are the Church of God because they descende from the holy fathers Like as at this day the continuall succession from the holy fathers puffeth vp the Papistes and maketh them more then swell Satan doth so delude them and deceiue them that they separate God from his word the church from faith the kingdome of heauen from the spirite Therefore let vs know that although they be not bastards according to the flesh but boast of the laudible title of the Church yet are they nothing lesse then the children of God who haue corrupted the seede of life For what corners soeuer they runne into yet shall they neuer bee able to escape but that they bee puffed vp with this vaine bragge onely VVe succeede the holy fathers therfore we are the Church And if so be it Christ his answere was sufficient to refute y e Iewes withal it is no lesse sufficient at this day to refute these men It wil neuer be otherwise but y ◠hypocrites will with their most wicked boldnes vainly make boast of the name of God but they shall neuer make those beleeue that will stand to the iudgement of Christ but that these false boastinges whiche they blunder out are ridiculous 42 If God were your father you woulde loue mee for I. This is Christe his argument VVhosoeuer is the child of God he wil acknowledge and loue his first begotten sonne but you hate me therefore there is no cause why you shoulde boast that you are Gods children VVe must diligently note this place that there is no godlinesse no feare of GOD where Christ is reiected Feigned religion pretendeth God boldly but what agreement can they haue with the father who disagree with his only sonne what maner knowledge of God is that where his liuely image is refused And this is the meaning of Christ his wordes when he testifieth that he came from the father For hee giueth vs to vnderstand that all that is diuine which he hath and that therefore it is not likely that the true worshippers of God doe refuse his truth I came not saith he of my selfe you can obiect nothing vnto me which agreeth not with God and finally you shall finde no earthly or humane thyng in my doctrine and in the whole administration thereof For hee intreateth not of his essence but of his doctrine 43 VVhy doe yee not acknowledge my speeche because you cannot heare my woorde 44 You are of your father the Diuell and yee will doe the lustes of your father He was a murtherer frō the beginning stood not in the truth because the truth is not in him VVhen he speaketh a lye he speaketh of his owne because he is a lyer and the father therof 45 But because I say the truth you beleeue not mee 43 VVhy doy yee not He casteth the stubbornnes of the Iewes in their teeth in this place which was so great that they could not abide to heare him Hence gathereth he that they were caried with a diuelish furie I see no difference betwene speech and word For it is more to say then to speak But it were an vnmeete thing to put the lesser in the former place Many doe distinguish it so that the ende of the interrogation may be in the worde speech as if the interrogation did only consist in these words VVhy doe yee not acknowledge my speech so that the rendring of the reason doth follow immediately because you cannot heare my word But I think they ought rather to be read in one text as if he should haue said what is the cause that my word is barbarous and vnknowen to you that I do you no good by speaking vnto you and so consequently that you cannot vouchsafe to heare that which I speake Therefore he toucheth their dulnes in the former member in the other the stubborne hatred of his doctrine afterward he assigneth the cause of both when as he saith
that they are the children of the diuell For his meaning was to cut of that wherof they made their boast continually that they were perswaded by reason and iudgement to resist 44 You are of your father the Diuell He doth now more fully expresse that which he spake twise obscurely And we must vnderstand the oppositioÌ„ that they could not be so enuious against the son of god vnles they had the continuall aduersarie of God to be their father Furthermore he calleth them the children of the Diuell not only because they doe imitate him but because they are enforced by him to gainstand Christ. For like as we are called the children of God not only because wee are like him but because he gouerneth vs with his spirite because Christe doth liue in vs that he may make vs like vnto the image of his father so againe the Diuel is called their father whose mindes he blindeth whose heartes he pricketh forward vnto all vnrighteousnesse and finally in whome hee exerciseth his tyranny by working mightily But the Maniches did in vaine and foolishly abuse this place to proue their doting For like as when the scripture calleth vs the children of God it doth not referre this vnto the propagation or beginning of the substance but vnto the grace of the spirite which doth regenerate vs vnto newnes of life so this saying of Christ doth nothing appertain vnto the propagation of the substance but vnto the corruption of nature the cause and beginning whereof is the fall of man In that therefore men are borne the children of the Diuell it is not to be imputed vnto the creation but vnto the vice of sinne And this doth Christ proue by the effect because they are bent readily and willingly to follow the Diuell Hee was a manslear He expresseth what these lustes be and he reckoneth vp two kindes crueltie and lying wherein the Iewes were too like Satan In that he saith he was a manslear he meaneth that he imagined mans destruction For so soone as man was created Satan being pricked forward with a wicked desire to hurt did bende all his force to destroy him And Christ doth not meane the beginning of the creation as if God had giuen him a desire to hurt but he vnderstandeth the corruption of nature in Satan which he got to himselfe which appeareth better out of the second member wher he saith that he stood not in the truth For althogh they would escape who feigne that the Diuell was euill by nature notwithstanding these words doe plainely expres a changing vnto worse that therfore SataÌ„ is a lyar because he fell away froÌ„ the truth Therfore in that he is a lyar it is not therefore because he dissented from the truth by nature but because he fell away from the same by a voluntarie fall This description of Satan is verye profitable for vs that euery man may take heede of his subtiltie and also studie to resist his violence and force For he goeth about like a roaring Lion seeking whom he may deuour and he is furnished with a thousand craftes and â—leightes to deceiue wherefore the faithfull ought so muche the more to be furnished with spirituall weapons to fight and to be giuen to watchfull sobrietie that they may watch Now if Satan cannot put off this affection there is no cause why we should be troubled with this as with some new and vnwonted thing when as errours arise for Satan pricketh forward his children as fannes to make mad the world with their errours And it is no maruell if Satan doe so earnestly endeuour to euer runne the truth for it is the only life of the soule Therefore lying hath a most deadly dart to slea the soule Seeing that all men which haue eyes doe see this image of Satan in Papistrie at this day they must first of all consider with what enemie they make warâ—e and secondly â—â—ie vnto the ayd of Christ their captain vnder whose banner they fight That which followeth next because the truth is not in him is a confirmatioÌ„ of the effect or taken as they say from the latter For because Satan hateth the truth neyther can abyde the same but is rather altogether ful of lyes Christe gathereth hence that hee is altogether fallen from the truth and that he is an enemie to the same Therfore let vs not maruel if hee shew some fruite of his Apostacie VVhen hee speaketh a lie They expounde this commonly thus as if Christe dyd denie that lying did belong vnto GOD the authour of nature and dyd rather say that it came from deprauation But I interprete it more simplie that it is the Diuell his common custome to lye and that hee canne doe nothing els but woorke fraude deceite and guile And yet may we fitly gather out of these words that the Diuell hath this vice of himselfe and that it is so proper vnto him that it is also accidentall For whenas Christe maketh the Diuel the craftes man of lying he doth manifestly separate him from God yea hee affirmeth that he is contrarie vnto him To the same ende tendeth the worde father which is added immediately for Satan is called the father of lying for this cause because he is estraunged from God in whome alone the truth abydeth and from whom as from the onely fountaine it floweth 45 And because He confirmeth the former sentence because seeing that they haue no cause to resist saue onely because they hate the truth they doe openly bewray them selues to bee the children of Satan 46 VVhich of you accuseth mee of sinne And if I speake the truth why doe ye not beleeue me 47 He that is of God heareth the words of God yee heare not because yee are not of God 48 Therfore the Iewes answered and said vnto him doe not we say well that thou art a Samaritane and hast a Diuell 49 Iesus answered I haue not a Diuell but I honour my father and yee haue dishonoured mee 50 And I seeke not my glory there is one that seeketh and iudgeth 46 VVhich of you This interrogation proceedeth from boldnes For seeing that he was giltie of no crime hee triumpheth ouer his aduersaries as a conquerour And yet notwithstanding he doth not say that he is free from their slaunders for whenas they had no matter to speake against him yet did they not cease to raile vpon Christ but he vnderstandeth y t there was no fault in him And thus much doth the word elegehein signifie as the latines doe call it rebuking when as any man is founde giltie indeed And yet notwithstanding they are deceiued who thinke that Christe doeth in this place defende his perfect innocencie wherein he alone did excell amongest men insomuch as he was the son of God For this defence must be restrained vnto the circumstance of the place as if he did deny that any thing can bee obiected vnto him for which he is not the faithfull minister of God Like
Churche that y e hotchpotch coÌ„pounded of so many corrupt inuentions and infected with so many feignings of superstitions doeth much differ from sincere faith But they shall neuer bring to passe with their furious wantonnesse but that the truth which wee haue so often and so soundly testified shall at length haue the vpper hande In like sort the Pharisees did take a maxime against Christ which the people did approue that hee was not of God whosoeuer did not keepe the Sabboth day but they did vniustlie and falsely obiect that a worke of God was the breaking of the Sabboth day 16 How can a man that is a sinner A sinner is taken in this place as in many other places for a wicked person and contemner of God VVherfore doeth your master eate with publicanes and sinners that is with wicked and vngodly men whose wickednesse is openly knowen For the enemies of Christ did gather by the breaking of the Sabboth that he was a profane man and one that was voide of all religion On the other side those that be indifferent and iudge more iustly do think that hee is a godly and religious man because he was furnished with excellent power of God to worke myracles Although this argument seemeth to be scarse strong enough For God doth promise that euen the false Prophetes shall sometimes worke myracles and we know that Satan doth imitate the workes of God like an Ape that he may deceiuâ— those that do not take heede Yea Tranquillus reporteth that when Vespasian was in Alexandria and did sit in the midst of the market place to giue iudgement he was requested by a blinde man that he woulde annoynt his eyes with his spittle and that Sâ—rapis had shewed him this remedie in sleepe Vespasian because he would not rashly set himselfe to bee mocked of all men could hardly and with much adoe be perswaded to doe this yet when as his friendes were very importunate vpon him he granted the blind man his request and so his eyes were opened sodainly VVho will therefore reckon Vespasian amongest the seruants of God or adorne him with the praise of godlinesse I answere that amongest the godly and suche as feare God myracles are vndoubted marks of the power of the holy Ghost but that it commeth to passe by the iust iudgement of God that Satan doth deceiue the vnbeleeuers with false myracles as it were with delusions I thinke that that is no lie which I did of late recite out of Suetonius but I doe rather ascribe this vnto the iust vengeance of God that seeing that the Iewes did contemne so many and suche excellent myracles of Chirste they were at length deliuered into the handes of Satan according as they had deserued For they should haue gone forward in the pure worship of God by the myracles of Christ they should haue been confirmed in the doctrin of the law haue risen vp vnto the Messias himselfe who was the ende of the lawe And trulie Christ did manifestly testifie by giuing sight to the blinde that hee was the Messias Are not those men which refuse to acknowledge God in his workes seeing they doe not only through sluggishnesse but also through malicious contempt refuse him worthie to be giuen ouer of God vnto the subtiltie of Satan Therefore let vs remember that we must seeke God with the sincere affection of the hearte that hee may reueale himselfe vnto vs by the power of his spirite that wee must obediently heare his worde that he may decipher out the true Prophetes by no deceiuing myracles So shall it come to passe that myracles shall profite vs and wee shall not bee subiect to the seducinges of Satan As touching these men although they doe well in this that they speake reuerently of the myracles wherein the power of God appeareth yet doe they not bring a reason strong enough to prooue that Christ is to bee accounted a Prophete of God Neither yet would the Euangelist haue their answere to bee accounted an Oracle hee doth only bring to light the wicked stubbornenesse of the enemies of Christ who catching at somewhat maliciously wherewith they may finde fault being admonished they doe no whytte yeelde And there was a dissention amongest them Dissention is the worst most hurtfull euill that is in the Church how is it then that Christe doeth sowe matter of discorde euen amongest the very Doctors of the Church VVe may easily answere that the onely intent and purpose of Christe was to bring all men vnto God the father stretching out his hand as it were But the dissention did arise and proceede from their wickednesse who had no desire to come vnto God Therefore they doe as it were cut the church in peeces by diuision whosoeuer will not obey the truth of God But it is better that men doe disagree amongest themselues then that they should all fall away together with one consent froÌ„ godlinesse Therfore so often as dissention appeareth wee must alwaies consider whence it springeth 17 They say vnto him that had beene blinde The more diligently they enquire the more mightily doth the truth of GOD shewe it selfe For they do as if a man would quench a flame with his blowing Therfore so often as wee see the wicked assay all thinges that they may at length â—ppresse the trueth of God there is no cause why we should be afraid or be too carefull for the euent because they shall doe nothing els by this meanes but kindle the light thereof Furthermore in that they demaund of the blinde man what hee thinketh it is not therfore because they passe for his iudgement or set an heyre by it but because they hope that the man being striken with feare will answere according as they woulde haue him In which point the Lord deceiueth them For truly seeing that a man of the common sort setting nought by theyr threatnings doth boldly affirme that Christe is a Prophete the grace of God is to be thanked for this so that boldnesse is as it were an other myracle And if sobeit hee confessed so couragiously and freely that Christ was a Prophete who did not as yet vnderstand that he was the sonne of God how shamefull is their vnbelief who being discouraged with feare doe either denie him or keepe silence when as they know that he sitteth at the right hand of God the father and that he shal come thence to iudge the whole world Therefore seeing that this blind man did not choake a small sparkle of knowledge wee must endeuour that there may a free and perfect confession shine againe from that perfecte brightnesse which hath shined into our heartes 18 Therefore the Iewes beleeued not him that he had been blind and had receyued his sight vntyll they called the parents of him that had receiued his sight 19 And they asked them saying Is this your sonne who you say was borne blind therfore how doth he now see 20 His parents answered them saying we know
is profitable to be knowen It was requisite that Thomas his curiositie should bee brideled therfore Christ disputeth not in what estate he shal be with the father but he stādeth vpō a more necessarie point Thomas would willingly haue heard what Christ would do in heauē likeas we are sometimes wearied with those curious speculatiōs But it is more meet for vs to be occupied about som other matter to witte how we may be partakers of the blessed resurrection Furthermore the summe of this sētence is that whosoeuer enioyeth Christe hee wanteth nothing and that for this cause he striueth to goe beyond the farthest perfection whosoeuer is not content with him alone He setteth downe three degrees as if hee did say that he is the beginning the middle and the ende VVhereupon it followeth that we must beginne at him we must goe forward in him and in him must we end VVe neede not to desire any higher wisdome then that which can leade vs vnto eternall life he testifieth that this wisdome is found in him Now the way to obtaine lyfe is that we become new creatures he affirmeth also that this thing must be sought no where els saue only in him he telleth vs furthermore that he is the way wherby alone we may come thither Therefore least he fayle vs in any poynt he giueth vs his hande when we go astray and he humbleth himselfe so farre that he directeth euen sucking children hauing professed himselfe to be a guide hee leaueth not his in the middest of the race but maketh them partakers of the trueth He maketh them reape the fruite thereof at length then whiche there can no better or more excellent thing be inuēted Seing that christ is the way there is no cause why the ignoraunt and weake should complaine that he hath forsaken them seeing that hee is the trueth and the life he hath also in himselfe that wherwith he is able to satisfie the most perfect Finally Christ speaketh that now of blessednes which I sayd of late touching the obiecte of faith All men doe rightly iudge and confesse that blessednes consisteth in God alone but they are deceiued afterward in this that whilest they seeke God else where then in Christ they pull him away after a sort from his true and perfect diuinitie Some mē do take trueth in this place for the sauing light of the heauēly wisdom othersom take it for the substance of life and of al spiritual good things which may be set against shadowes and figures as in the firste chapter grace and truth were made by Iesus Christ. I think y t trueth ought to be taken for the perfection of faith as way ought to be taken for the beeginning and first rudimentes The summe is this that if anye man turne aside from Christ he can do nothing but erre if any man stay not wholy vppon him he shal be fedde with nothing else but winde and vanity else where if any man go beyond him he shall finde death in steede of lyfe No man commeth vnto the father This is the exposition of the sentence nexte going before for hee is the way for this cause because he leadeth vs vnto the father he is the trueth and the life therfore because we apprehende and lay hold on the father in him This may be truely said concerning inuocation that no praiers are heard saue onelye through Christes ayde and assistance but because Christ intreate not in this place of prayer vnderstand simply that men do feigne vnto themselues meere labirinths so often as hauing left Christ they striue to come vnto God For Christ proueth that he is the life because wee possesse God in him alone with whō is the foūtaine of life VVherfore al diuinitie without Christ is not only confused and vaine but also foolish false and corrupt For although there proceede somtimes excellent speaches from the Pholosophers yet haue they nothing but that which is fraile and also entangled with peruerse errours 7. If you had knowne mee He confirmeth that which we haue already sayde that that curiositie is foolish and daungerous when as menne that are not content with him doe desire to come vnto God by bie wayes They confesse that there is nothing better then the knowledge of God but when as he is nigh vnto them and insinuateth himselfe familyarlye they wander through their owne speculations and seeke him aboue the cloudes whom they cannot afoarde to beholde being present Therefore Christ reprehendeth the Disciples beecause they doe not acknowledge that the fulnes of the godhead was reuealed vnto them in him I see saith he that you haue not known me hetherto rightly and lawfully beecause you know not as yet the liuely image of the father which is expressed in me And from this time Hee addeth this not onely that hee may myttigate the bytternesse of the reprehension but also that hee maye accuse them of vnthankefulnesse and sluggishnesse vnlesse they consider and weigh what is giuen him For this is spoken rather in commendation of his doctrine then that hee might extoll their fayth Therefore hys meaninge is this that they maye nowe beeholde GOD if sobeit they open their eyes In this woorde seene is expressed the certeintie of fayth 8. Philip saith vnto him Lord shew vs the father and it sufficeth vs. 9. Iesus saith vnto him am I so long with you and haue you not knowne me Philip he that hath seene me hath seene the father and how saiest thou shew vs the father 10. Beleeuest thou not that I am in the father and the father in me the words which I speake vnto you I speake them not of my selfe but the father which abideth in me hee doth the workes 11. Beleeue me that I am in the father and the father in me if not beleeue me for the workes sake 22. Verely verely I saye vnto you hee that beeleeueth in mee the woorkes whiche I doe hee shall also doe them and hee shall doe greater then these because I goe to my father 13. And that which ye shal aske in my name this wil I do that the father may bee glorified in the sonne 14. If you shal aske any thing in my name I wil do it 8. Shew vs the father It seemeth to be a very absurd thing that the Apostles do so interrupt the Lord now and then For to what end spak he saue onely that he might teach them that thing wherof Philip asketh enquireth yet is there no fault described in this place which is not common to vs aswel as to them VVe say that we seeke God earnestly when he standeth before vs we are blind 9. Am I so long with you Christ chideth Philip by good right because he had not the cleare eies of faith He had God present in Christ yet did he not behold him VVhat letted him saue onely his vnthankfulnes So at this day they profit litle in the Gospel who being not contente with Christ alone are carried into wandring
shal afterward declare in his place That the father may be glorified This place agreeth with the sayinge of Paule that euery tongue may confesse that Iesus is Christe to the glory of God the father Philip. 2. 11. The end of all thinges is the sanctification of the name of God But the lawfull meanes to sanctifie it is expressed in this place to witte in the sonne and through the sonne For seeing that the maiestie of God is hidden from vs of it selfe it shineth in Christ seeing that his hand is hidden we may see the same in Christ. Therefore it is not lawfull for vs to separate the sonne from the father in those benefites which the father giueth vs according to that He that honoureth not the sonne he honoureth not the father 14. If you shall aske any thing This repetition is not in vaine All men see perceiue that they are vnworthy to come vnto God yet the greater part breaketh our as being madde and speaketh vnto God rashly proudly Afterward when as that vnworthines whereof I haue spoken commeth into their mindes euery manne forgeth vnto himselfe diuerse meanes But when God willeth vs to come vnto him hee setteth beefore vs one Mediatour by whom he will be intreated and be mercifull And here the frowardnes of mans nature breaketh out againe beecause the greater part ceaseth not hauing left the way to go about through crooked boughtes This commeth to passe therefore because the power and goodnes of God is laid hold vpon in Christ onely slenderly and malitiously There is also a second errour that we doe not consider that we are all excluded from comming to God worthily vntill we be called by him and that we are called onely by the sonne But and if one testimony be not sufficient for vs yet let vs know that seeing that Christ repeateth this againe that we must pray the father in his name he dooth as it were lay hand vppon vs least we spend our labour in vaine in seeking other patrons 15. If yee loue me keepe my commaundements 16. And I wil pray my father and he shal giue you another comforter that hee may continue with you for euer 17. The spirit of trueth whom the world cannot receiue because it seeth him not neither knoweth him But yee know him beecause hee abideth with you and shall bee in you 18. I wil not leaue you as orphanes I come vnto you 15 If you loue me That was true and sincere loue wherewith the disciples loued Christ yet had it some superstitiō mixed with it as it befalleth vs oftentimes in like sort For that was preposterous in that they desired to keepe him stil in the world To the end he may reform this fault he willeth them to bend their loue vnto some thing else to wit that they bend their whole studye to keepe the preceptes which he had giuen A most profitable doctrine because there be but a few of those that seeme to themselues to loue Christ that worship him as they ought yea rather when they haue done some foolishe toy they thinke all is well But on the contrary the true loue of Christ is reduced in this place vnto the keeping of his doctrine as vnto the only rule wherby it must be tried Moreouer we are taught how corrupt our other affections are seeing that euē our loue toward Christ is not without fault vnlesse it bee framed vnto pure obedience 16. And I will pray my father This remedy was prepared to pacifie the sorrow which they might conceiue by reason of Christ his absence notwithstanding Christe promiseth therewithall that hee will giue them strength to keepe his commaundementes otherwise the exhortatiō had had but small strength Therefore hee preuenteth it in time and telleth them that howsoeuer he be absent from them in bodye yet will hee not suffer them to be destitute of helpe because hee will be present with thē by his spirit He calleth the spirite in this place the gifte of the father suche a gifte as he will obtaine by his praiers he will promise else where that hee giueth it Both these thinges are saide truelye and fitly for inasmuche as Christ is our mediatour and patrone he obtaineth the grace of the spirit of the father inasmuch as he is God he giueth it of himselfe The meaning of this place is I was giuen vnto you of the father as a conforter yet onely for a season now seeing that I haue fulfilled my course I wyll desire that there may another be giuen you which may not be temporal but that he may continue with you for euer This name comforter is giuen in this place both to Christ and also to the spirite that by good right for this office is common to them both to comfort and exhorte vs and to defend vs with their ayde and patronage Christe was vnto his a patrone so long as he liued in the world afterward hee committed them to the tuition and ayde of the spirite If anye manne aske this question whether we be not vnder the tuition of Christe at this daye or no wee may readily aunswere that Christe is our patrone for euer but not after a visible sorte So long as hee was conuersant in the worlde hee shewed himselfe openly to bee their patrone but hee defendeth vs nowe by his spirite Hee calleth him another comforter beecause of the difference of good thinges whiche wee receiue from them both It was proper to Christ to pacifie the wrath of God to redeeme men from death to purchase righteousnes and life by purging the sinnes of the world it is proper to the spirite to make vs partakers aswel of Christe himselfe as of all his good things Although we may well gather the distinction of persons out of this place for the spirit must needes differ from the sonne in some propertie that he may be another 17. The spirit of trueth Christ adorneth the spirit with an other title to witte that hee is a teacher of trueth VVhereuppon it followeth that vntill such time as we be inwardly taught by him all our mindes are taken with vanitie and lying VVhome the world cannot receiue This opposition dooth amplifie the excellencie of the grace which God dooth vouchsafe to bestowe vppon those alone that be his For his meaning is that it is no small gyft whereof the world is depriued In which sense Isaias saieth also 60. 1. Behold darkenes shall couer the earth and a myste the people but the Lorde shall arise vppon thee For Gods mercy towarde the Church deserueth so much the greater praise whilest that hee lifteth vppe the same aboue the whole world Notwithstanding Christe dooth therewithall exhort the disciples that they doe not driue away frō them the grace of the spirite beeing pufte vppe with the sense and vnderstanding of the fleshe Earthly menne count all that but a dreame whatsoeuer the Scripture saieth concerninge the holye Ghoste beecause why lest they trust to their owne reason
his doctrine which mounteth aboue the heauen and earth VVhen as hee saieth that his woorde is not his hee applieth himselfe vnto the Disciples as if hee should say that it is not of manne beecause hee delyuereth that faythfully which is enioyned him of his father Neuerthelesse wee knowe that in asmuche as hee is the eternall wisdome of GOD hee is the onelye fountaine of all doctrine and that all the Prophetes spake by hys spirite whiche were from the beegynning 25. Those things haue I spoken vnto you whilst I am with you 26. But the comforter the holye spirite whome my Father shall sende in my name hee shall teache you all thinges and shall tell you all thinges whiche I haue tolde you 27. Peace I leaue with you my peace I giue vnto you not as the worlde giueth giue I it vnto you Let not your heart be troubled nor feare 28. You haue heard what I haue said vnto you I go and I come vnto you if you did loue me verely you would reioyce because I haue said I go vnto the father because the father is greater then I. 25. These thinges haue I spoken Hee addeth this for this cause that they maye not bee discouraged although they haue not profited in the faith as they oughte For hee didde then spreade abroade the seede of doctrine whiche laye hydde for a tyme in the Disciples Therefore he exhorteth them to hope well vntill that doctrine bring forth fruit which maye seeme to bee vnprofitable nowe In summe hee testifieth that they hadde plentifull matter of comforte in the doctrine which they had hearde And if so beit it appeare not vnto them by and by hee byddeth them bee of good courage vntyll the spirite which is the inwarde mayster doe speake the selfe same thing in their heartes This admonition is verye profitable for vs all Vnlesse wee doe by and by vnderstande whatsoeuer Christe teacheth there commeth vppon vs loathsomenesse and it irketh vs to bestowe labour in vaine in thinges which are obscure But we must bring ready docilytie or easines to be taught wee muste giue eare and retaine attentiuenes if we will profitte as wee oughte in the schole of GOD. And aboue all thinges wee haue neede of patience vntyll the spirite doe reueale that whiche wee seemed to haue hearde and reade oftentymes in vaine VVherefore lette not the desire to learne quailâ— in vs neither fall into dispaire when as we doe not by and by vnderstande Christe his meaninge when he speaketh Lette vs know that this is spoken to vs all the spirite shall tell you at length those thinges which I haue spoken Isaias 29. 11. denounceth this punishment vnto the vnbeleeuers that the woord of GOD is vnto them as a closed booke but the Lorde dooth also oftentimes humble those that bee his by this meanes Therefore wee must waite paciently and meekely for the time of the reuelation neither must we refuse the worde therefore And seeing that Christ dooth testifie that this office is proper to the holy Ghost to teach the Apostles that which they had alreadye learned out of his mouth it followeth that the outward preaching is in vaine and nothing worth vnlesse the teaching of the spirit be added thereunto Therefore GOD hath a double manner of teaching for hee soundeth in our eares out of the mouth of manne and he speaketh vnto vs within by his spirite and he dooth that sometimes in one moment sometimes at diuerse times as seemeth best to him Marke what those all thinges be which he promyseth the spirit shall teache Hee shall tell you or hee shall bring into your memory all thinges whatsoeuer I haue tolde you VVhereuppon it followeth that hee shall not forge any newe reuelations VVee may refute with this one woorde what inuentions soeuer Sathan hath broughte into the Church from the beeginning vnder colour of the spirite Mahomet and the Pope haue a common principle of religion that the perfection of doctrine is not contained in the scripture but that there is a certeine higher thing reuealed by the spirit Out of the same sinke haue the Anabaptistes and Libertines drawne theyr dotinges in our time But that is a seducing spirite not the spirite of Christe whiche bryngeth in anye inuention whiche agreeth not with the Gospell For CHRIST promyseth a spyrâ—te whiche shall confirme the doctrine of the Gospell as a subscriber I haue declared beefore what it is to sende the spirite in the fathers name 27. Peace I leaue with you By this word peace he meaneth the prosperous successe which menne are woont to wish one to another when as they meete togeather or one parteth from another For this word peace importeth thus much in the Hebrew tongue Therefore he alludeth vnto the coÌ„mon custome of his countrey as if he shuld say I leaue you my farewel But he addeth immediately after that this peace is of far more valewe then it is vsually amongst menne who haue peace in their mouth for the most parte onely for the cold ceremonies sake or if they do wish it vnto any manne in good earnest yet canne they not giue it in deede But Christ telleth them that this peace is not placed in the bare vaine wish but is ioyned with the effect The summe is this that hee departeth in body but his peace continueth with his disciples that is that they shall be alwayes blessed through his blessing Let not your heart be troubled He correcteth their feare againe which the disciples had conceiued by his departure He saieth that they hadde no cause to feare beecause they doe onelye wante his corporall presence and doe enioye his true presence by the spirite Lette vs also learne to be contente with this manner of presence neyther let vs pamper the flesh which doth alwayes tie God vnto the externall inuentions thereof 28. If yee did loue me VVithout doubt the Disciples loued Christ yet otherwise then they ought For there was some carnal thing mixed with it so that they could not suffer him to bee taken away from them But and if they had loued him spiritually there coulde nothing haue pleased them better then this that he should returne vnto the father Beecause the father is greater thâ—n I. This place was diuersly wrested The Arrians to the ende they might proue that Christ was a secondary God did obiect that he was lesser then the father the fathers which held and maintayned the trueth to the end they might cutte off all occasion of such a cauill did say that this ought to bee referred vnto his humane nature But as the Arrians did wickedly abuse this testimonie so the answere of the fathers was neither right neither yet agreeable For there is no mention made in this place either of the humane nature of Christe ne yet of hys eternall diuinitie but according to the capacitie of our infirmitie he maketh himselfe the meane betweene vs and God And truely because wee are not able to attaine vnto the highnes
displease the more part of meÌ„ For we may redily obiect that many whiche are of the world namely whoÌ„ the filthy coÌ„fusioÌ„ of all thinges deliteth do fauour their doctrine again many of the world do hate it because they are desirous to haue the politike order remaine 20 Remâ—mber the word It may also be read in the Indicatiue mode You remeÌ„ber but without any great alteratioÌ„ of the sense yet in my iudgement the Imparatiue mode doth the better agree And it is a coÌ„firmatioÌ„ of the sentence next going before where Christ said that the world hated him who did excel his disciples For it is not meet that the seruant should bee in better estate theÌ„ his master Furthermore after that he hath spoken of the persons he maketh meÌ„tioÌ„ also of the doctrine for there is nothing that troubeth the godly more then wheÌ„ they see the doctrine whiche is gods proudly coÌ„teÌ„ned of men For it is an horrible monster the beholding wherof may make the strongest breast heart quaile But whilest that on the other part we remember that the sonne of God himselfe did no lesse trie stubbornnes there is no cause why we should maruel that y e doctrine of god is so little reuereÌ„ced amoÌ„gst meÌ„ In that he calleth it their his doctrine it is referred vnto the ministerie There is one onely master of the Church but he would haue his doctrine which he taught first to be preached afterward by his Apostles 21 But all these things Because the fury of the worlde is monstrous whilest that it rageth so against the doctrine of saluation Christe sheweth a reason thereof because it is carried headlong into destruction through blinde ignoraunce For no man would warre against God openly therefore it is blindnesse and ignoraunce of God which causeth the worlde so carelesly to fight against Christ. Therefore we must alwayes haue respect to the cause neither can we haue any true consolation any where els saue only in the testimonie of a good conscience Hereby must our mindes be lifted vp likewise vnto thankfulnesse that whilest that the world doth perish in the blindnesse thereof God hath vouchsafed to make vs partakers of his light Neuerthelesse we must hold that the hatred of Christ doth proceede from the dulnesse of the minde whenas God is not knowen For as I say oftentimes vnbeliefe is blinde not that the wicked doe vnderstand and perceiue nothing but that all their knowledge is confused and doth vanish away straightway which thing I haue handeled more at large els where 22 If I had not come and spoken vnto them they should haue no sinne but now they haue no excuse for their sinne 23 Hee that hateth me hateth my father also 24 If I had not done the workes amongest them which no other man hath done they should haue no sinne but now they haue both seene and also heard both mee and my father 25 But that the worde which is written in their law may be fulfilled they hated me for nothing 26 And when the comforteâ— shall come when I will sende vnto you from my father the spirite of truethe whiche proceedeth from the father hee shall testifie of mee 27 And you doe also testifie because you are with mee from the beginning 22 If I had not come In that he said that the Iewes hated the gospel because they knew not God least any man should thinke that this serueth to mittigate their offence hee addeth that they were maliciously blinde as if a man shoulde shut his eyes least hee bee compelled to behold the light For otherwise it might haue beene obiected againste Christe if they know not thy father how is it that thou doest not redresse their errour VVhy hast thou not at least tryed whether they were altogeather vnapt to bee taught or no Hee answereth that he hath executed the office of a good and faithfull teacher but all in vaine because malice woulde not suffer them to returne vnto foundenesse of minde Furthermore his meaning was to make all men afraide vnder theyr person who doe either refuse the truth of God when it is offered vnto them or resist the same willingly when they knowe it And although there remaineth terrible vengeance of God for them yet Christe hath respect rather vnto his Disciples that hee may encourage them with certaine hope of victorie least at any time they yeelde vnto the wickednes of the wicked For whenas we heare that such is their end wee may triumph now as it were in the middest of the battell They shoulde haue no sinne Christ seemeth to graunt by these wordes that only vnbeliefe is sinne and there be some which thinke so Augustine thinketh somewhat more soberly yet the commeth vnto the same sense For because faith remitteth and blotteth out all sinnes hee saith that it is only the summe of vnbeliefe that condemneth This is truly said forasmuch as vnbeliefe doth not only keepe men from beeing deliuered from the giltinesse of death but it is the fountaine and cause of all euill But all that disputation doth nothing appertaine vnto this present place For this word sinne is not taken generally but according to the circumstance of the cause which is handeled as if Christ should say that their ignoraunce is by no meanes excusable because they had malitiously refused God in his person Likeas if we call him giltlesse iust and pure whom we will acquit of one fault only wherof he was giltie Therfore that absolution of Christe is restrained vnto one kinde of sin because he taketh from the Iewes their cloake of ignorance in the contempt and hatâ—ed of the Gospell Yet heere ariseth a newe question as yet whether vnbeliefe were not sufficient to condemne men before the comming of Christ or noe And there be frantike fellowes who gather falsly out of this place that whosoeuer died before Christs comming without faith they were in a doubtfull and suspensed state vntill Christ did shew himselfe vnto them As if there were not many places of scripture extant whiche testifie that the onely conscience was sufficient to make them guiltie Death saith Paule Rom. 5. 14. reigned vntill Moses in the worlde And in another place in the same Epistle 2. 12. he teacheth that they shall perish without lawe which haue sinned without lawe Then what is Christ his meaning Truly there is a graunting in these wordes whereby hee giueth vs to vnderstande that there remaineth nothing for the Iewes which they can pretend to mittigate their fault after that they haue reiected life willingly and wittingly when it was offered vnto them So that the excuse whiche hee graunteth them doth not quite acquit them but doeth only extenuate the greeuousnesse of the wickednesse according to that the seruaunt which knoweth the will of his master and despiceth it shal be sorer beat Luke 12. 47. For Christ meant not to promise pardon vnto others but to holde his enemies conuicted who had reiected the grace of God stubbornly to the
establyshed for euer Therefore excommunication is no lesse to be reclaimed vnto his pure lawful vse then Baptisme and the Supper of the Lord. But the houre commeth Christ persisteth as yet in that offence in that the enemies of the Gospel doe challenge and take to themselues this authoritie that they thinke that they offer holy sacrifices vnto God wheÌ„ they put the faythful to death Now it is of it self an hard matter that the innocent shoulde be cruelly vexed but it is a farre harder and a farre more troublesome thing that the iniuries whiche the wicked doe to the children of God should be accounted iuste punishmentes and doe to theyr wickednes But we must place so much ayde in a good conscience that we may suffer our selues to bee thus oppressed for a time vntil such time as Christe appeare out of heauen the reuenger of our cause and his owne But it is a wonder that the enemies of the truth seeing their own consciences doe accuse them do not onely deceiue men but doe also chalenge to themselues praise for vniust crueltie before God I answere that hipocrites howsoeuer their own conscience doth accuse them do so sâ—atter themselues that they deceiue themselues They are ambitious cruell proud but they cloake al these vices with the colour of zeale to the ende they may carelesly slatter themselues There is added also vnto these a certeine furious drunkennes after that their handes haue beene imbrued with the bloud of the Martyrs 3. And these things shal they do vnto you It is not in vaine that he doth so often cal the Apostles vnto that consideration that this is the only cause why the vnbeleeuers doe rage against them because they know not god And yet notwithstanding this is not spoken to mittigate their offence but that the Apostles may despise their â—ury with loftie minds For it falleth out oftentimes that the authoritie wherein the wicked excell and the pompe that appeareth in them doe shake modest and godly mindes On the contrary Christ commaundeth his disciples to rise against them with holy magnanimitie that they may contemne the aduersary whom onely errour and blindnes doe driue forward For this is our brase wall when we are certeinelye perswaded that God is on our side and that those which resist vs are destitute of reason And in these wordes are we taught what a grieuous and great euill the ignoraunce of God is which causeth euen murtherers of their fathers to seeke to be praised for their wickednes 4. That when their houre shal come yee may remember Hee repeateth that which he had saide already that this is no shadowishe philosophye but such as must be brought to practise and vse and that he preacheth now concerning these matters that they may indeede declare that they were not taught in vaine VVhen as he saieth that yee may remember he commandeth them first to lay vp those things in their mindes which they haue heard and againe to remember them when neede shal require at leÌ„gth he giueth them to vnderstand that that is of no smal importance in that he prophecieth of things to come I haue not told you from the beginning For asmuch as the Apostles were as yet tender and weake so long as Christe was conuersant with them in the fleshe hee spared them as a good and mercifull maister and suffered not more to be laid vpon them theÌ„ they were able to beare Therfore they had no great neede as then of confirmation when as they were at rest from persecutions now he telleth theÌ„ that their estate should be altered and because there is a new estate prepared for them he dooth also exhort them to prepare themselues vnto the cumbat 5. New go I vnto him He mittigateth with a moste excellent consolation that sorow which they might conceiue by his departure which was very necessary They that had liued hitherto daintily were called heereafter vnto great and hard sightes VVhat shuld then haue befallen them vnlesse they shuld haue known that Christ the gouernour of their saluation was in heauen For to go vnto the father is nothing else but to bee receiued into the heauenly glory that he may enioy the principal gouerment Therefore this remedy of sorrow is set before them that although Christ be absent in body yet will hee sit at the right hande of the father that he may defend the faithfull by his power Hee reprehendeth two faultes in the Apostles in this place that they were too much addicted to the visible presence of his flesh and secondly that so soone as it was taken away being oppressed with sorow they lyfted vppe their eyes no higher The same thing doth commonly befal vs for we doe alway fasteÌ„ Christ to our senses that done if he appeare not as we would wish we feigne to our selues matter of dispayre This seemeth to be falsly obiected to the Apostles that they aske not whither their master goeth seeing that they enquired diligently of that matter but we may easily answere that they did so aske that they lifted not vp their mindes vnto hope which thing they ought principally to haue done The sense therfore is this so sone as you heare of my departure you are afraid neither do yee consider whither I go or to what end 7. But I tell you the trueth He testifieth that his absence shall bee profitable that they may cease to be desirous to haue him present before their eyes and he vseth a kinde of oath For because we are carnall there is nothing harder for vs then to plucke out of our mindes this preposterous affection whereby we pul down Christ from heauen vnto vs. And he expresseth this kind of profitablenes that they could not otherwise be endowed with the holy Ghost vnlesse he should forsake the world But the presence of Christ is farre more profitable and more to bee desired whereby he giueth himselfe vnto vs to be enioyned by the grace power of his spirite then if he were present before our eyes Neither muste we moue a question whether Christ could not set downe the spirit wheÌ„ he was vppon earth For he taketh that for a thing which al meÌ„ graunt whatsoeuer his father hath decreed And certeinly so soone as the Lord hath once declared what he will haue done it is foolishnes to dispute of the possibilitie 8. And when he shal come he shal reproue the world of sinne and of righteousnes 〈◊〉 of iudgement 9. Of sinne because they beleeue not in me 10. And of righteousnesse beecause I goe to my father and yee shall see mee no 〈◊〉 11. And of iudgement because the prince of this world is iudged 12. I haue yet manye thinges to speake vnto you but you cannot beare them now 13. And when he shal come to wit the spirit of trueth he shal lead you into al truth Neither shal he speake of himselfe but whatsoeuer thinges he shal heare he shal speak and he shal tel you those things
is a manifest distinction made heere betweene his person and the person of the father VVhence wee gather that God is not only eternall but that the worde of God is also eternall which was begotten of the father before the beginning of the worlde 6 I haue declared thy name to the menne whiche thou gauest mee out of the worlde thine they were and thou gauest them mee and they haue kepte thy woorde 7 Nowe haue they knowne that all thinges whiche thou hast giuen mee are of thee 8 Because I haue giuen them the wordes which thou gauest mee and they haue receiued them and they haue knowen indeede that I came foorth from thee and they haue beleeued that thou hast sent mee 9 I pray for them I pray not for the worlde but for them whom thou hast giuen me because they are thine 10 And all mine are thine and thyne are mine and I am glorified in them 11 And I am no longer in the worlde and they are in the worlde and I come vnto thee O holy father keepe them in they name whom thou hast giuen mee that they may be one as we are one 6 I haue declared thy name Christ beginneth here to pray vnto the father for his Disciples And he commendeth their safetie now with the like affection of loue wherewith he was about to suffer death for them straightway And the first reason of this his commendation is because they haue embraced the doctrine whiche maketh men the children of God truly and indeede There was no faithfulnesse and diligence wanting in Christ to call al men vnto God but his labour was effectual profitable only in the elect his preaching was commoÌ„ to all men which did declare and make manifest the name of God neither ceased hee to aâ—ouch his glory amongest the obstinate VVhy saith he then that hee declared it only vnto a fewe saue only because the elect alone doe profite being taught inwardly by the spirite Gather therefore that all men before whom doctrine is set are not taught truly and effectually but those only whose minds are illuminated Christ assigneth the cause vnto Gods election because he putteth no other difference why passing ouer some he declared the name of the father vnto othersome saue only because they were giuen him VVhereupon it followeth that faith floweth from the secrete predestination of God and that therefore it is not giuen vnto all men in generall because all men doe not appertaine vnto Christ. VVhen he addeth Thine they were and thou gauest them me the eternitie of election is first of all noted and secondly how we must consider it Christ declareth that the elect were alwayes Gods Therefore God distinguisheth them from the reprobate not by faith or any merite but by meere grace because whilest that they are the farthest most estraunged from him yet he accounteth them his owne in his hidden counsell The certaintie consisteth in that that he giueth all those to his sonne to keepe whom he hath chosen least they perishe And wee must turne our eyes vnto this that we may knowe assuredly that we are of the order of the children of GOD. For Gods predestinaâ—â—tion is hidden in it selfe and it is reuealed vnto vs in Christe alone They haue kept thy worde This is the third degree For the first is free election the second that giuing whereby we passe ouer into Christes tuitioÌ„ Being receiued by Christ we are gathered by faith into his sheepfolde The worde of God is soone forgotten amongest the reprobate but it taketh roote in the elect whereby they are said to keepe it 7 Now they haue knowen That which is the chiefest thing in faith is expressed here whilest that wee beleeue in Christ in such sort that faith stayeth not in the beholding of the fleshe but conceiueth his diuine power For when he saith They know that all these things are of thee which thou hast giuen mee he meaneth that the faithfull doe perceiue that all that whiche they haue is celestiall and diuine And truly vnlesse we lay holde vppon God in Christ we must needes stagger continually 8. And they haue receiued them Hee expresseth the manner of thys knowledge because they haue receiued the doctrine which he taught And least any manne shoulde thinke that his doctrine was of manne or that it sprange vppe in the earth he professeth that GOD is the authour thereof when hee sayeth The woordes which thou haste giuen mee haue I giuen vnto them Hee speaketh according to his custome in the person of a mediatour or minister when hee sayeth that he hath taught that onely which hee receiued of the father For in as muche as his estate in the fleshe was yet base and his diuine Maiestie lay hidde vnder the shape of a seruaunt he doeth rather signifie God vnder the person of the father Neuerthelesse we must remember that which Iohn testified in the beginning that in as muche as Christe was the eternall woorde of God he was alwayes one God wyth the father The sense therefore is thys that Christe was a faithfull witnesse of GOD amongest the Disciples that their faith might be grounded in the onely trueth of God seeingâ— that the Father himselfe spake in the Sonne But the receiuinge whereof he speaketh commeth thence because he declared the Fathers name vnto them effectually And they haue knowen in deede Hee repeateth the selfe same thinge in other woordes which he hadde touched before For that Christe came foorth from the Father and that he was sent of the Father are as muche as that which went before that al thâ—se things are of the Father which he hath The summe is that faith must straight way beholde Christe yet so that it conceiue no earthly and contemptible thing of hym but that it be caryed vpwarde vnto his diuine power that it maye be fullye perswaded that it hath God and what soeuer is Gods perfectly in him VVe must also note that he vseth this worde knowen in the former member and afterward this woord beleeued for by this meanes he teacheth vs that there can be nothing rightly knowen concerning God saue only by faith and that there is so great certaintie in faith that it may worthely be called knowledge 9. I pray for them Christ hath hitherto rehearsed that whiche might purchase fauour for the Disciples with the father nowe hee frameth the prayer it selfe wherein hee declareth that hee asketh nothynge but that whiche is agreeable to the will of the father because hee doeth onelye commende those vnto the father whome hee loueth of hys owne accorde For hee sayeth flatly that hee prayeth not for the world because he is carefull for none but for his owne flocke whiche he hath receiued from the fathers hande Yet this may seeme to be an absurde thynge for there canne no better rule of prayer be inuented then if wee followe Christe our guide and maister But we are commaunded to praye for all menne and againe Christe himselfe prayed
shall suffer Therefore if wee couet to be preserued according to the rule whiche Christe hath deliuered wee must not wishe to be free from euilles neither must we pray God to translate vs by and by into blessed rest but let vs bee content with the certaine and sure hope of victorie and let vs in the meane season resist all euilles valiauntly from whiche that wee may escape Christ hath prayed vnto the father In summe Christ taketh not his out of the wold because he will not haue them to be soft an slouthfull yet notwithstanding he deliuereth them from euill that they may not be ouerwhelmed For he will haue them to striue but hee will not suffer them to be wounded to death 16 They are not of the worlde likeas Hee repeateth againe that all the whole worlde hateth them to the end that his heauenly father may the more beningly help them he doth also declare that this hatred procedeth not from their offence or fault but because the world hateth God and Christ. 17 Sanctifie them in thy truth This sanctification comprehendeth the kingdome of God and the righteousnesse thereof to wit when God doth renue vs by his spirite and confirmeth and prosecuteth vnto the ende the grace of renouation Therefore he requesteth first that the father woulde sanctifie his disciples that is that he woulde addict them wholy vnto himselfe and challenge them as an holy flocke Secondly hee assigneth the meanes and manner of sanctification and that not without cause For brainsick men doe babble many things foolishly concerning sanctification yet they passe ouer gods truth wherby he consecrateth vs vnto himselfe Again because other mē being ful out as foolish do trifle cōcerning the truth and doe in the meane season neglect the woorde Christe saith plainely that the truth is no where els saue only in the worde by which truth God doth sanctifie his children For the woorde is taken for the gospell whiche the Apostles had alreadie hearde proceede from the mouth of their master and which they should shortly preach vnto others In this sense Paule teacheth Ephe. 5 2. 6. that the Churche is made cleane in the fountaine of water in the worde of life It is god alone that sanctifieth but because the Gospell is his power vnto saluation to euery one that beleeueth Rom. 1. 16. whosoeuer hee bee that departeth from the meane hee must needes waxe more and more vile Truth is taken in this place by the excellencie for the light of the heauenly wisedome wherein God reuealeth himselfe vnto vs that hee may conforme vs and make vs like to his owne image The externall preaching of the worde doth not this of it selfe which the reprobate do wickedly profane but let vs remember tha◠Christe speaketh of the electe whome the spirite doth regenerate effectually by the woorde And seeing that the Apostles were not altogether voide of this grace wee must gather out of Christ his wordes that this sanctification is not finished in vs the first day but that wee goe forwarde in the same during our whole life vntill God doe fulfill vs with his righteousnesse when we haue put off the flesh 18 As thou hast sent mee He confirmeth his prayer with another argument to wit because he and the Apostles haue both one calling I saith he doe put vppon them the same person which at thy commandement I haue borne hytherto Therefore they must needes bee furnished with thy spirite that they may bee able to beare so great a burthen 19 And for their sakes doe I sanctifie my selfe He doth more plainely declare by these wordes out of what fountaine that sanctification doeth flowe which is wrought in vs by the doctrine of the Gospell to wit because hee hath consecrated and dedicated himselfe vnto the father that his holinesse might come vnto vs. For the blessing is spread abroad from the first fruites vnto al the other fruite so the spirit of God sprinkleth vs with Christe his holinesse and maketh vs partakers thereof and that not by imputation only for by this meanes he is said to bee made vnto vs righteousnesse 1. Cor. 1. 13. but he is also saide to bee made vnto vs sanctification because he hath offered vs vnto his father after a sort in his owne person that wee may bee renued by his spirite into true holinesse Furthermore although this sanctification doe appertaine vnto the whole life of Christ yet it is made most apparant in the sacrifice of his death because hee appeared then to be y ◠true Priest which should consecrate the temple the altar all the vessels and the people by the power of his spirite 20 And I pray not for them only but for those which shall beleeue in mee by theyr worde 21 That they may be all one as thou O father in me and I in thee that they may be one also in vs that the worlde may beleeue that thou hast sent me 22 And I haue giuen thē the glory which thou gauest me that they may be one as we are one 23 I in them and thou in mee that they may be made one and that the world may knowe that thou hast sen◠mee and hast loued them as thou hast loued mee 20 And I pray not for thē onely Hee extendeth that prayer farther nowe wherein he comprehendeth the Disciples only hytherto to wit vnto all the Disciples of the Gospell which should be vnto the ende of the worlde This is certainely notable matter of hope for if wee beleeue in Christ through the doctrine of the Gospell wee neede not to doubt but that wee are alreadie gathered with the Apostles into the faithfull custodie least any of vs doe perish This prayer of Christ is a quiet hauen wherein whosoeuer arriueth he is free from all danger of shipwracke For it is as muche as if Christ had sworne by solemne wordes that he careth greatly for our safetie And he beginneth with his Apostles that their safetie wherof we are certaine might make vs also more certain that we our selues shal be safe Therefore so often as Satan assaulteth vs let vs learne to holde vp this buckler that wee are not in vaine ioyned vnto the Apostles by the holy mouth of the sonne of God that the safetie of vs all might be included as it were in the same bundle Therefore there is nothing which ought more vehemently to pricke vs forwarde to embrace the Gospell For as it is an vncomparable good thing for vs to be offered to God by the hand of Christ that we may bee preserued from destruction so we ought worthily to preferre the loue and care thereof before all other thinges The slouthfulnesse of the worlde in this point is wonderfull All men are desirous to bee safe Christ deliuereth the sure and certaine way and meanes to obtayne the same from whiche if any man turne aside there remaineth no good hope for him yet there is scarse one amongst an hundreth which doth vouchsafe to receiue that which
Christ. 19. 17. Rest. Whence our mindes haue rest and quietnesse 12. 14. Men doe not come vnto God by the leading of their reason 1. 5. Riuers Riuers of running water shall flow out of his belly 7. 38. Rulers Hath any of the Rulers beleeued in him 7. 48. Manye Rulers beleeuing are afraid of excommunication 12. 42. The Ruler his sonne is healed 4. 47. S Sabboth The Sabboth of God 5. 17. Sabellinis Sabellinis his error 1. 1 Sacraments inuēted by men are nothing els but mocking stockes 20. 22. VVhēce the Sacraments do borrow their force 20. 22. In the Sacraments wee must respect the proportion of the signes with the truth 1. 32. The scripture speaketh two maner of wayes of the Sacraments 1. 26. It is not in mans wil to institute Sacraments 1. 31. God sheweth himselfe vnto vs in the Sacraments 5. 37. Sacrifice Almes is an acceptable Sacrifice to God 12. 8. Sacrifices To what the Popishe Sacrifices are made 20. 22. Saftie Wherein our saftie consisteth 17. 14. Our safetie is ioyned with the safetis of the Apostles 17. 20. Saluation What our saluation did cost the sonne of God 12. 27. The cause fountaine of our saluation 3. 16. How carefull God is for our saluation 15. 13. How this must be vnderstoode that saluatiō is of the Iewes 4. 22. Wherein the summe of our saluation consisteth 11. 51. Saluation of the Iewes 4. 22. Samaritane Christ asketh drinke of the Samaritane 4. 7. Christ is called a Samaritane 8. 48. The Samaritanes haue no fellowshiship with the Iewes 4. 9. Sanctifie Christ prayeth the father to sanctifie the Apostles 17. 7. How the father is saide to haue sactified the sonne 10. 36. To be sanctified in the truth 17 19. To sanctifie themselues after the maner of the Iewes 11. 55. Sanctification Out of what fountaine the sanctification floweth which commeth by the doctrine of the gospel 17. 9. Sanctification is not finished the first day in the elect 17. 17. What the sanctification which christ wisheth to the disciples doth comprehed in the same place Satan How Satan is said to haue entred into Iudas 13. 27. VVho they be that are subiect to the lyes of Satan 15. 43. Satan entreth into Iudas 13. 27 Saue Christ came to saue 72. 4. Sauiour The sauiour of the world 4. 42. Scatered To bee scatered vnto their owne 16. 22. The scattering abroade of the Gentiles Scattered abroade 11. 52. Scripture The Scripture cannot be broken 10. 35. The scripture fulfilled 17. 12. and 19. 28. and 36. The Apostles beleeue the scripture 2. 22. VVe must set the knowlege of Christ from the scripture 5. 39. VVith what mind we must read the scripture In the same place VVhat Iohn meaneth by the word scripture in the same place VVe must not boast of the scriptures in vaine 5. 45. Howe dangerous a thing it is to pull in peeces the scriptures 7. 27. f The Scriptures doe testifie o◠Christ. 5. 39. Sealed Hath sealed that God is true 3. 34. Seene How christ is saide to bee seene whilest that hee dwelleth by his spirite in the Disciples 16. 16. 22. VVhat it is to see the kingdome of God 3. 3. How this must bee vnderstoode that no man hath seene God at any time 1. 18. How the fathers are said to haue seene God 1. 18. He that seeth Christe seeeth the father 14. 9. To see the sonne and to beleeue in him 6. 40. They are blessed who haue not seene and haue beleeued 20. 9. That those that see may bee made blinde 9. 39. Seeke Ye shall seeke me and shall not finde mee 7. 34. 13. 35. Iewes seeke signes wonders otherwise they doe not beleeue 4. 48. 6. 30. Sepulchre VVhy God woulde haue his sonne laid in a new sepulchre 19. 41. Serpent VVhether the brasen serpent was vnto the Iewes a Sacrament 3. 14. Seruetus Seruetus his wicked opinion 1. 1. and 14. Seruant The seruant is not greater then his master 33. 16. and 15. 20. A seruant and a sonne 8. 35. The Apostles were not the seruants but the friendes of Christe 15. 15. In what sense Christe saith that they are the seruants of sinne who commit sinne 8. 34. Sheepe In what sense they are called sheepe which do not beleeue as yet 10. 16. The woorde sheepe is taken two maner of wayes 10. 8. Christ his sheepe 10. 25. Shape The shape of God is not seene 5. 7. Sheepfold The sheepefolde of the sheepe 10. 1. and 16. Signes To doe signes 7. 31. The first signe of Christ. 2. 11. The second 4. 54. All the signes of Christe are not written 20. 30. 21. 25. The multitude followe Christe because of his signes 6. 2. Sichar Sichar 4. 5. Sleepe Sleepe 11. 13. To sleep for to be dead 11. 12. 13. 14. Siloe Siloe 7. 7. Siloe a poole 9. 7. VVhy Christe commaunded the blind to be washed in Siloa in the same place Sitting Christ teacheth sitting 8. 2. Similitude How the similitude of a womanne labouring with childe ought to be applied vnto vs. 16. 21 Simon Christ sat at meate in the house of Symon the Pharise 12. 3. Sin Sinne no more 5. 14. 8. 11 They are to bee wounded with the feeling of sinne whoe are too carelesse 4. 16. To die in sinne 8. 21. 24. The comforter shall reproue the world of sinne 16. 8. Infirmitie for sinne 9. 2. How this must be vnderstoode that sinners are not heard of God 9. 31. Son Christ is the Sonne of God 1. 49. VVhy Christ is called the sonne of man 3. 33. The name Sonne appertaineth to Christ alone 20. 31. God wil be knowne in the person of the sonne 11. 4. There are two distincte vertues in the sonne of God 1. 5. How this ought to be vnderstood that the Son doth nothing of himself 5. 16. 30. The Son of God did not ascend into heauē for himself alone 14. 2. Why we are accounted the Sons of God 1. 13. How we are called the sonnes of God and the sons of the deuill 8. 44. Sonnes of God by fayth 1. 12. Sons of God dispearsed among the Gentiles 11. 52. The difference of the dyinge of the Sonnes of God and the reprobate 19. 30. The sonne of perdition 17. Sonnes of Abraham 8. 37. Soppe A soppe 13. 27. Sorow Sorowe hath filled your hearts 16. 6. Sorow must bee turned to ioye 16. 20. Speach Speach which is heard 6. 60. Spirit This word spirit is taken two maner of waies in Iohn 3. 6. That the spirit and water are taken both for one thing 3. 15. God is a spirit 4. 14. The holy spirit came down vpon Christ in the likenes of a doue 1. 32. Proceedeth from the father 15. 26. 6. is giuen to the apostles in the same place 20. 22. That is spirite which is borne of the spirit 3. 6. The holy spirit is the only fountaine of sound vnderstanding 14. 17. VVhye the spirite is signified by water in the scripture 4. 10.
7. 38. The spirite is the perfect maister of trueth 16. 12. Christ receiued the spirite not so much for himselfe as for his 1. 32. VVhat it is to worship in spirite and trueth 4. 23. How this must be vnderstoode that Christe was troubled in the spirit 13. 21. The testimony of the spirit is our onely aide against the inuasion of the world 15. 16. How the spirite is said to testifie of Christe in the same place Christ is present with vs by the trueth and grace of his spirit 12. 6. To what end the faithful doe receiue the spirit in the same place Howe this must be vnderstoode that the spirit speaketh not of himself 16. 13. The duetie of the holy spirit 16. 14. How this muste be vnderstoode that the spirit was not giuen christ by measure 3. 34. The spirite reproueth men two maner of waies 16. 8. VVhy christ added the visible brething in giuing the spirit to the Apostles 20. 22. What men are able to doe beeing depriued of the aid of the holy spirite 14. 18. Iesus gaue vp the ghost 19. 3. How the worship of God is said to consist in the spirit 4. 23. The spirit of giddinesse wherewith Satan driueth the wicked 12 10. The spirite of truth shall declare things to come 16. 13. Spittle Iesus made clay of spittle 9. 6. Sicke The sick man who had laid sick thirtie eight yeeres is made whole by Christ. 5. 9. To whom god hath sent speake the wordes of God 3. 35. Sinagogues christ preacheth in the Sinagogues 6. 59. To be cast out of the Sinagogues 9. 22. and 12. 42. and 16. 2. T Taught Taught of God 6. 45. Teachers It belongeth to Christe alone to frame the teachers of the Church 10. 22. Christ the onely teacher of the Church 20. 21. With what stoutnesse of minde the teachers of the Churche must bee endewed 2. 28. and 8. 29. and 16. 3. Whereuppon the authoritie of teachers dependeth 3. 2. Teaching God hath a double maner of teaching 14. 25. Temple The temple of Ierusalem was builded by Herod 2. 20. To what ende the temple was builded 2. 16. The temple was a figure of the church in the same place Why the temple was called the house of God 2. 16. Christ teacheth in the temple 7 24. 28. and 8. 12. 1. and 18. 20. The temple of the body of christ muste be destroyed by the Iewes 2. 19. 21. Temples VVhye our bodies are called Temples 2. 19. Tempted God will not suffer vs to be tempted aboue our strength 18. 9. Testimonie All men receiue not the testimonie of christ 3. 11. Christ giueth testimony of himselfe 8. 13. 14. 18. The testimony of the father of the sonne 5. 32. 36. 88. The testimony of christ of Iohn Baptist 1. 26. Theefe A thiefe a murtherer 10. 12. 8. Theeues Theeues are crucified with christ 19. 18. Thernades Fastning of the Thernades an holye daye of the Iewes 7. 2. Thankes To giue thanks 11. 2. 3. Thomas Thomas Didymus 11. 16. hee is reprehended for his vnbeliefe Thirst. Let him that is a thirst go vnto Christ 7. 37. To be a thirst for euer and not to be a thirst Title the title of christes cause 19. 19. Troubled Let not your heart be troubled 14. 1. 27. Truth Christ is the truth 14. 6 the truth of God must be defended although all the whole world say nay 5. 18. It is knowen to christe howe much the truthe differeth from figures 19. 10. Truth is taken for perfection of faith 14. 6. The truth shall make you free saith christ 8. 32. God is the fountaine of truth 16. 13. Christ full of truth 1. 17. It is a common thing amonge men to corrupt the truth of God 6. 14. who are saide to be of the truth 18. 37. What it is to do the truth 3. 21. Christe came to beare witnes of the truth 18. 37. The Diuell stood not in the truth Christ speaketh the truth 8. 45. which he hath heard of the father the spirite of truth shall teache all truth 16. 13. Twelue Twelue chosen by christ 6. 7. Time Christ saith that his time is not yet come 7. 6. 8. V Vnitie Vnitie of y e church is grounded no where els saue onely in the faith of the scripture 19. 23. Vnbeliefe How vnbeliefe is called the fountaine cause of all euils 8. 24. 15. 22. Vnbeliefe doth stop the way before vs that we cannot come vnto God 11. 34. He that beleueth not the sonne shall not haue life 3. 38. Vnrighteousnesse Vnrighteousnesse is not in God 7. 23. Vnion The meanes to know the vnion whiche is betweene vs and Christe 14. 20. Voyce The voice of one crying in the wildernesse 1. 23. How horible the voyce of christ shall bee to the wicked in the last iudgement 18. 4. The sheepe shall heare the voice of christ 10 16. Vine VVe must note three things chiefly in the similitude of y e Vine 15. 1. Christ is the true vine 15. 1. VV VVay Howe Christe is called the way the trueh and the life 14. 6. Christ is the way to the father in the same place VVater pots Water pots of stone 2. 6. VVeepe Mary and the Iewes doe weep for Lazarus his death 11. 33 Ye shal mourne weepe 16. 20 Iesus speaketh vnto Magdalen as she wept 20. 15. VVhole Christ made a man euery whit whole 7. 22 Thou art made whole sinne no more 5. 14. VVhippes The sinnes of men are not alwaies to be measured by the whips of God 9. 34. Pilate deliuereth Iesus into the wil of the Iewes beeing whipped 19. 1. VVeaknes Christ his weakenesse ought to vnderprop faith 14. 1. VVicked The wicked are not streightway to be discouered 13. 22. 26. Wicked men must be called vnto Gods iudgement seate 8. 28 VVorship The rule of worshippe which God requireth at our hāds 5. 24. VVhence we must set the law of Gods worship 18. 39. VVorshippers VVho be true worshippers 4. 23. 24. VVoman The comparison of a woman with childe 16. 21. VVord VVhy the Sonne of God is called the word 11. 〈…〉 In what sense the word of Christ is called life 6. 63. The word of christ shal iudg him that reiecteth his words 12. 42. To abide in the word of Christ. 8. 31. To keepe the word of Christ. 8. 51. 14. 23. 24. 15. 20. 17. 6. VVhy the word of God is darke vnto vs. 16. 25. The word of God is truth 17. 17. The word was in the beginning 1. 1. was made fleshe in the same place 14. the worde of God is the onely mark of faith 20. 31. The word of life 6. 68. What knowledge we can conceiue of Christ without the word 6. 19. It is a dangerous thing to inuēt any thing in diuine matters without the word 6. 15. VVe must alwaies hold a mutual consent betweene the word and faith 11. 21. VVith what remedy wee muste cure the