from heauen Christ therfore will be acknowledged in his Ministers but yet so that hée will be Lorde alone as for the Ministers of GOD they are contented to bee in the order of Seruants specially when comparison is made béetwéene Christ and them He that commeth from heauen is aboue all M. Hée repeateth this sentence first of all to inculcate and imprint the same in the mindes of his Disciples that they might submitte themselues to Christ alone which boath came from heauen and also is aboue al and that they should not depende vpon him who himselfe is subiect to another whome hée knewe to bée preferred before all men by God the Father Secondly to the ende he might the more conuenientlye adioyne and bring in that whiche remaineth vnspoken 32. And what hee hath seene and heard that hee testifieth and no man receyueth his testimonie CHR. Because these by corporal scences of hearing and séeing wée knowe all things certainely and thinke our selues worthie to be beléeued when wée haue séene and hearde as suche that neyther faine nor tell lyes therefore to confirme the matter Saint Iohn saith that Christ testifieth that which hee hath both seene and hearde C. For to the ende his Disciples might obey Christ hée commendeth the Doctrine of Christ by the certainetie of the same because hée vttereth nothing but that which hée hath receyued from the Father B. Therefore Christ teacheth those thinges which are most certaine and approoued true Ioh. 1.18 séeing hée is in the bosome of GOD and the wisdome of the Father M. and hée sayth not Hée speaketh that which hée hath séene and hearde But he testifieth to admonishe them that Christ is not onelye a teacher of Gods trueth but also a moste assured witnesse of all thinges A. For hée sayth Ioh. 8.26 VVhat thinges I haue hearde of him I declare in the worlde And in an other place hee sayth Iohn 15.15 I haue shewed vnto you al things that I haue hearde of my father M. Therefore by this place wée maye note what prerogatiue Christ had aboue Iohn and aboue all other teachers because he coulde and doth by his holy spirite teache the mindes of men as well as by words How many soeuer in this life teache deuine and heauenly thinges howe holye soeuer they be yet notwithstanding they cannot testifie of those things which they teache that they haue séene them in heauen though they be true whiche they speake For those thinges whiche they haue receyued they haue not receyued by knowledge or by fight in heauen but eyther by the reuelation of the holy ghost or else by Fayth in Godes worde but Christ coulde testifie in this worlde those thinges which hée had both hearde and séene And no man receyueth his testimonye Bv. Saint Iohn here doth reproue not onelye the vnbeléefe of his Disciples but also the incredulitie of other of the Iewes who withstoode the Doctrine of Christ notwithstanding that it was most true Iohn 3.11 M. So Christ sayde to Nicodemus VVee speake that wee knowe and testifie that wee haue seene and yee receyue not our witnesse Where hée reprooueth the blindenesse of the Iewes euen as Iohn doth here their incredulity The which notwithstanding is not so to be vnderstoode as though no man receyued the testimonie of Christ séeing the Apostles and diuers others receiued and beléeued the same but hée meaneth that a verye fewe in comparison haue receyued and beléeued it C. For if we compare the beléeuers with the huge multitude of the wicked they will appeare nothing And to receyue the testimonie of Christ is stedfastlye to beléeue in him and to imbrace his worde with thankesgeuing as the most assured testimonye of Gods will This is done but of verye fewe also at this daye For the credite geuen to this Heauenly Doctrine is euen now as litle as it was then He sayeth not And no man heareth his testimony But No man receyueth his testimony For there haue béene alwayes manye hearers thereof But there haue béene fewe receyuers of the same founde A. So this place maye bée expounded euen as that which wée heard before He came into his owne Iohn 1.11 and his owne receyued him not 33. Hee that hath receyued his testimonye hath set to his seale that God is true M. From this verse to the ende of the Chapter Iohn the Baptist noteth twoo thinges Fyrst what prayse and profite hée shall receyue whiche receyueth the Testimonye of Christe Secondlye what hurt shall happen vnto him which receyueth not the same He which receiueth his testimonye hath put to his seale R. That is to saye Hée which beléeueth his woorde hath put to his seale or approueth by his fayth and confession that God is true and kéepeth his promises or else receyueth the testimonye in his hart that those thinges which Christ speaketh are the very woordes of GOD. And this testimony is the holy Ghost certifying and confirming our consciences as a seale that this is the Sonne of GOD in déede and that his woorde Ioh. 15 2â— is the worde of GOD in déede Herevpon Christ sayth VVhen the comforter commeth which is the spirite of trueth hee shall beare witnesse of mee 2. Cor. 1.22 And the Apostle sayth VVhich hath sealed vs and hath geuen the earnest of the spirite into our hartes Epheâ— Also in an other place After yee beleeued yee were sealed with the holy spirite of promise which is the pledge of our inheritaunce C. Saint Iohn also here preuenteth and méeteth by the waye with an offence or stumbling blocke which might tourne many from the fayth and might hinder or at least stop their swiftnesse in their race For the greatest part hangeth to much vpon the iudgement of men and déemeth and iudgeth of the gospell after the contempt of the worlde at the least when it séeth the same in some places to be reiected hauing before conceyued this preiudice it is the more hard and slowe to beléeue Here therefore the man of GOD exhorteth and encourageth the godly boldelye to embrace the doctrine of the Gospell as if hée shoulde haue sayde There is no cause why the Godlye shoulde be ashamed or gréeued at the smalenesse of their number God the aucthor of our fayth is more than al the worlde beside to giue testimonie to the truth séeing that God is the Aucthor of theyr Fayth who himselfe alone is all in al and therfore all sufficient and to be preferred before multitudes Therefore although the whole worlde doe withstande the faith yet notwithstanding this ought not to kéepe good men from the obedience and seruice of GOD. They haue also wherevpon to rest and staye themselues séeing they knowe that to beléeue the Gospell is nothing else than to beléeue thâ— Oracles of GOD. In the meane time wée gather that this is proper to fayth to rest and stay it selfe vpon God Faith staâ—eth it selfe vpon Goâ— and to be grounded and established by his worde
as they had hearde the testimony of the woman concerning Christe and did béeleue firste of all they wente out of the Citie to sée him on whom they beléeued Then hauing so done and being not contented to haue séene him once they desyred to abide with him for euer and therefore they requested him to tarrie still with them Phili. 1.23 Thus are they alwaies affected which truely knowe and loue Christe So Paule desired to be dissolued and to be with Christe The which Christe also promised to his disciples saying Ioh. 14.3 I will come againe and take you to my selfe that where I am there may ye be also Also Paule foresheweth that this shall not be without greate consolation Thes 4.17 saying And so shall we alwaies bee with the Lorde PAR. Therefore when they had obteyned their desire and sawe him standing before their face they were nothing offended at his base and contemptible forme hauing no manner of kingly shewe but they rather inuite him as the geuer of greate benefites beseech hym that he would vouchsafe to lodge in their Citye And he abode there two daies M. Being intreated he taried for a time such is his humanitie and facilitye by which he willinglye receiueth the petitions of the faithfull specially when they do appertaine to the corroborating and confirming of their faith euen as this petition of the Samaritanes did B. But notwithstanding hée gaue commaundement to his disciples that they shoulde not enter into the Cities of the Samaritanes beecause the time of his full glorification was not yet come But as the calling of the Gentiles appeared in the Magi or wisemen and after that in the Centurion and in others so in this present occasion hee minded to manifest the calling of the Samaritanes The calling of the Gentiles Actes 8.5 which were a certaine kind of people betwéene the Ethnikes and the Iewes the fyrst that receyued the Gospell after the Iewes Wherevpon he tarryed onely twoo dayes with them wheras hée continually Preached the Gospel to the Iewes Rom. 15.8 Mat. 15.24 For hée was the Minister of Circumcision and was specially sent to the lost Sheepe of the house of Israel M. Hée woulde not therefore geue any occasion of offence vnto the Iewes 41. And many mo beleeued because of his owne vvorde C. Here this word beleeued is vsed in another sence than it was before in the nine and thyrtye verse because it doeth not onelye signifye that they were prepared vnto faith but also endewed with a true faith M. Here therefore we sée howe true that is which the Apostle speaketh of faith saying Faith commeth by hearing Rom. 10.17 and hearing by the worde of God R. Therefore as the Samaritanes at the first beléeued because of the womans wordes but afterwardes are confirmed in the faith by the woordes of Christ euen so all the faithfull at the fyrst beleeue because of the Apostles woordes and the wordes of the Preachers but are not as yet confyrmed in the faith except Christ by his voyce speake to our hearts and seale vs by his holye spyrite which is the earnest and assurance of our heart For when the spirite of truth shal come Ioh. 16.13 hée wyll leade vs into all trueth Also Paul planteth 1 Cor. 3.7 Apollo watereth but God geueth the increase 42. And sayd to the vvoman Nowe vve beleeue not because of thy saying for vve haue heard him our selues and knowe that this is euen Christ the sauiour of the vvorld And sayd to the Woman M. These thinges are not therefore spoken to the ende we might thinke that the ministerye of this Woman which they had wel vsed was contemned God forbyd but rather to extoll those thinges which they had heard of Christ him selfe aboue the testimony of the woman Naye they séeme to knowe and ackowledge well inough the Womans Ministerye by which they at the first beléeued because they talked with her then they call to minde her wordes by which shée had testifyed of Christ neyther doe they saye Wée neuer beléeued because of thy woordes but Now we beleeue not because of thy wordes Bv. As if they shoulde haue sayde Thou hast not spoken so largelye of Iesus as hée hath deserued For nowe wée our selues hauing had plaine experience of his Diuine power knowe what manner of personne hée is neyther as perswaded by thy woordes onelye doe wée beléeue him to bée the Messias but being conuicted rather by his euident Doctrine wée knowe and vndoubtedly beléeue and truelye confesse that the same Iesus is not onelye the Sauiour of the Iewes but also of the whole world C. Therefore the Euangelist here expresseth what their faith was namelye suche a faith as was conceiued by the woorde of God in so much that they might boast that they had the Sonne of God to bée theyr teacher which is hée alone vppon whose aucthoritye we may safelye staye our selues Hée is not nowe present before our eyes that hée might talke with vs mouth to mouth but by whome soeuer we shall happen to heare him yet our faith can bée reposed in none but in him M. The Samaritanes which speake here speake not as doubtfull but as most assured and that which they beleeue with the heart Rom. 10.10 they most constantlye professe with the mouth For with the heart wée beléeue to righteousnesse and with the mouth wée confesse to Saluation But howe come they to haue this certaine knowledge of Christ They saye not wée haue séene his Miracles but Wee haue hearde him our selues Therefore they attaine vnto fayth not by Myracles but by the hearing of the verye worde of God Iohn 8.17 He which is of God heareth Gods wordes sayeth the Lord. The vnbeléeuing and froward Nation require signes but the elect doe not so but by the hearing of the woorde of God come to the knowledge of Christ So sayde Peter Iohn 6.68 Lord to whom shall we goe thou hast the wordes of eternal life and wee beleeue and confesse that thou art the sonne of the lyuing God And know that this is euen Christ our Sauiour C. This no doubte they haue by hearing Whereby wée gather that the summe of the Gospel within these twoo dayes was more familiarlye Preached vnto them by Christ than afore tyme it had béene at Hierusalem Bv. Also the prompte ready faith of the Samaritans shall condemne the inuincible incredulitye and obstinacye of men in our tyme. For the continuall Preaching of the Gospell amongest vs not two yeres but many yeres can litle or nothing at all perswade many of vs. Of the worlde C. Christ testifyeth that the saluacion whiche hée brought is common to the whole worlde to the ende the Samaritanes might the better vnderstande that it appertayned also vnto them For he called not them to the pertaking of the grace of saluacion as lawfull heyres but he taught that hée came Eph. 2.17 to admit forreyners into the householde of God
declare I confesse by that your great sorrowe how familyerly ye loue mée but I wyll that ye shewe your loue by another Argument For yf ye loue me indéede shewe that your loue towards me by the obseruation of my commaundements B. Therfore he willeth them diligently to obserue those thinges which he had commaudded them that is to saye constantly to beleeue in him to contemne the world bouldly to confesse Christ before the world to haue mutuall loue one towards another the rest which are contained in these things C. This is profitable doctrine because amonge those which seeme vnto them selues to loue Christ there are very fewe which truly serue him But here contrary wise the true loue of Christ is required to the obseruation of his doctrine as the onely rule M. He saith not if ye loue me dispute of my commaundements or see that others obserue and keepe my commuandements For the declaration of loue consisteth not in disputations nor in the vrging of others to obserue and kéepe them for this may be done euen of those which séeke not Christe but them selues but it consisteth in this yf thou thy selfe be an obseruer of them A. Furthermore Christ sendeth not his Disciples vnto the coÌ„mandements or vaine constitutions of men but to his owne commaundements For he hath not appointed them to be Seruauntes of men but to be faithfull Ministers vnto hym C. Moreouer also we are put in mind how vitious al other affection are when as not so muche as our loue towarde Christ is without fault except it be framed to pure obedience 16. And I will praye the father and he shall geue you another coÌ„forter that he maye bide with you for euer C This remedy he addeth to mitigate sorrow which the Disciples might conceiue by the absence of Christ notwithstanding therewithal Christ promiseth that he wyll geue strength and abillitie that his commaundements may be kept For otherwise his exhortation had bene to small purpose Therefore he prouideth for the same in time and teacheth that how far soeuer he was distant from them in bodye yet notwithstanding he woulde not suffer them to be quite destitude of helpe because he would be present with them by his holy sprite He calleth here the gift of the father the spirit which he himselfe wil obtayne by his prayers In an other place he promiseth that he wyl geue the same Ioh. i6 7 Both are truly and aptly sayde For in that Christ is our Mediatour and aduocate he obtaineth at his handes the spirite of grace In that he is God he geueth the same of him selfe vnto vs. The meaning of this place is this I was geuen of the Father to be a comforter vnto you not for a time but to abide with you for euer R. For Christ by his death and passion purchased to the faithfull the holy ghost which is nothing els but the inspiration of God by which he inspireth our hartes and moueth the same to holy godly iust right and deuine thinges that we might thinke speake and doe nothing day and night but that which is holy and deuine C. This name of comforter is as well geuen vnto Christ as to the holy Ghost and that by right for it appertaineth vnto them both to comfort and exhorte vs and also to defend vs. Christ was the patrone and defender of his Disciples so longe as he was in this world afterwarde he then committed them to the tuition garde of his spirit Yf any man demaunde whether we at this day are not vnder the protection of Christ we may answer that Christe is our euerlasting defender but not after a visible maner So long as he was in the world he openly shewed himselfe vnto them to be a defender but now he defendeth vs by his spirite A. For he saith I wyl be with you vnto the end of the world C. He calleth the same an other comforter by reason of the difference of benefits which we haue from them both it was proper vnto Christe to make satisfaction for the sinnes of the worlde to pacefie the wrathe of God to redéeme men from death to bringe vnto them righteousnesse and lyfe but it belongeth vnto the spirit to make vs partakers as well of Christe him selfe as of all his his owne benefits How be it the distinction of the parsons is not hereby gathered amisse For it is necessary that the holy Ghost do differ from the sonne R. But had not the Apostles the holy Ghost before the death of Christ yes verely had they for they could not haue beléeued in Christe but by the workyng of the holy Ghost but they had the same more abouÌ„dantly and plentifully when Christe was gloryfied euen as we haue shewed in the seuenth chapter goyng before in the xxxix verse 17 Euen the Spirite of truthe whome the world cannot receiue because the worlde seeth hym not neither knoweth hym but ye knowe him for he dwelleth with you shal be in you C. Christ now geueth a new tytel vnto the spirit calling the same the master of truth B. Wherby he meaneth that the holy Ghost is by his owne nature truthe because he is God The same spirite is true and the reueler of truth it is pure sound sincer constant fyrme and faithfull without all deceite tyll such time as we ar taught of hym all our myndes are full of vanitie and lies Whom the worlde cannot receiue C. To the end be might the more comforte his Disciples he sheweth the excelency of this spirit with all the vnspekablâ— loue of the father towardes them in geuing to them his holy spirite which the whole world could not receiue C. For by this Antithesis or comparison he amplyfieth the excelencye of his grace the whiche God geueth onely to his elect For his meanynge is that it is no common gift of the which the whole world is depriued In the whiche sence also the Prophet saith Behould darknesse shal couer the earth and a thick miste the people but the Lorde shall aryse vpon thee and his glory shal be seene in thee For the mercy of God deserueth the more prayse toward the Churche when by a singular priuiledge he extolleth the same aboue the whole world Bv. For as the Deuyll dwelleth in the worlde and by his vncleanesse casteth the wicked into distruction euen so the holy Ghoste dwelleth and worketh with the Sainctes that by his purâ—ty and holynesse he may bringe the faithfull to eternall and blessed lyfe Neuertheles withal christ exhorteth his Disciples that they take héede lest they put from them that grace of the spirite being puffed vp with vnderstandyng of the flesh Worldly wise men count all that the Scripture speaketh concerning Christ to be as a dreame because they presuming vpon their owne reason do dispise heauenly illumination Neuertheles the words of Christ do declare that no man can haue any vnderstandyng of the Spirit by humane sence and reason but by the onley experience
world by this noate that they should obserue and kéepe the doctrine of the gospel And that this noate belongeth vnto the beginning of faith because it is the effect of calling And Christ sheweth by these wordes how we shall rightly obaye the Gospell namelye for when our dutyes and externall actions doe spring from the loue of the same For our armes and force and our whole body also laboureth in vaine except the loue of God doe raigne in our heart which gouerneth the externall members Nowe séeing it is sertayne that we kepe the sayings of Christ yf so be we loue him and contrarywise we loue him yf wée kéepe his commaundementes it followeth that we cānot finde in the whoale world the true and perfect loue of hym because there is no man which perfectly keepeth hys commaundementes Notwithstanding their obedience is acceptable vnto God who do all that they can to reach vnto this perfection And my father wil loue him R. In this place we haue the greate and wonderfull benifits of God whiche procéede from the fruites of the Gospell The fyrste is that God the Father loueth the faithfull Nowe if God be with vs Rom 8 3i who can be against vs If the Lorde loue me I will not care what man or Sathan can do vnto me The second is that boath the Sonne and the Father will dwell with him that beléeueth the word of God Than the which benifits what greater can be deuised For the Father the sonne are very bountifull and benificial ghuestes they came not empty handed neyther doe they go awaye without saluting their hoast but as they bringe with them the treasure of all goodnesse euenso they leaue behynde them the blessing of all goodnesse C. And he speaketh not heare of that eternall loue with the which God loued vs before the foundation of the worlde was layd but of the same with the which he sealeth our harts when he maketh vs pertakers of his adoption And he meaneth not that firste illumination but those degrées of faith by whiche the faithfull must goe forward dayly according to this saying to him that hath shal be geuen Therefore the Papistes doe draw amis from this place two sortes of loue with the which we loue God They immagine that we loue God naturally before he doeth regenerate vs with his spirite by whiche aptnesse and readinesse saye they we deserue the grace of regeneration As though the Scriptures dyd not teache and experience plainlye proue that we are quite tourned awaye from God and are haters of him vntyll suche tyme as he chaunge our hearts Wée must remember the purpose of Christ that he and his Father wyl come to confirme the faythfull in the euerlasting assuraunce of grace in such wyse that they maye feele the grace of God to rest vpon them and maye be dayly increased more and more with the gyftes of God A. Therefore we ought to desyre this spirituall presence of Christ in our prayers and not that carnall corporall presence of the which the Papistes dreame The Lord dwelleth in the hartes of his saintes by faith whome the heauens must receiue vntill the time come that all thinges be restoared which God hath spoken by the mouth of all his holy prophets synce the world beganne 24. Hee that loueth mee not keepeth not my sayings and the vvord vvhich ye heare is not mine but the Fathers vvhich sent me C. Because the faythfull are mixed in this worlde with vnbeleuers and because of necessitye they must be troubled as it were in the tossing and raginge waues of thesea Christ againe confirmeth them by this admonition lest they shoulde be drawen awaye by euell examples As if he should saye Haue no regard vnto the worlde neither depend vpon the same because their shall be all wayes some which shall contemne me and my doctrine but constantly retayne ye to the ende that grace which ye haue allwaye imbraced And herewithall he declareth that the worlde doth suffer Iuste poonishment for his ingratitude when it perisheth in his blindenes when by the contempte of true righteoussnes it bewrayeth his wicked hatred against Christ B. To kepe the sayinges of Christ is nothing else but to beleue that the same is true and wholsome and also to cleue vnto the same with our whole harte euen as we may gather by the Scripture Heare O Israll the ordinaunces and the Lawes which I propose to you this daye that ye maye learne them and take hede to obserue them Yf by keping the commaundementes of God ye vnderstand the fulfilling of them no man shall kepe them but if ye vnderstand it for seeking to fulfill them then all the godly kepe them For he cannot choose but geue him selfe to the keeping of the commaundementes of God which truely knoweth the same to be of God A. Contrarywise not to kepe the Lords sayings is to reiecte the doctrine of Christ and to contemne his commaundementes which all the wycked are wonte to doe And the word which ye heare is not mine C. Leste the disciples should fall or slide awaye for the obstinat wickednes of the worlde Christ seketh againe to confirme his doctrine when he testifieth the same to be of God and not deuised in earth by man And in this consisteth the stedfastnes of our Faith yf so be we know God to be our guide and are grounded vppon nothing else but vppon his eternall truth Therefore howe much soeuer the worlde doth rage in his madnes let vs followe the doctrine of Christ which far surmounteth heauen and earth In deuiding the worlde to be his he frameth him selfe to his disciples as if he shoulde saye that the same was not of men because he faythfully deliuered that which was committed to him of his Father Neuertheles let vs knowe that for somuch as he is the euerlasting wisdome of God he is the onely well spring of doctrine and that they haue spoken by his spirite which haue bene Prophetes from the beginning A. Diuers like sentences vnto this we haue heard before as My doctrine is not mine but my fathers which sent mee Also Those thinges which I haue heard of him I speake in the worlde 25. These thinges haue I spoken vnto you being yet present with you 26. But the comforter which is the holy ghost whome the Father wil sende in my name hee will send in my name he shall teache you all things and bring all thinges to youre remembrance whatsoeuer I haue sayd vnto you The Lord knew well ynough how rude and ignoraunt his Disciples were and that they were not capeable of those thinges which he spake the which they suff ciētly declared by questioning with hym as we haue heard first in Thomas secondly in Phillip and thirdly in Iudas For this cause lesse they shoulde be discouraged he promysed vnto them nowe the second time the holy Ghost the spirit of truthe which shoulde be vnto them a continuall teacher and which shoulde abyde with them
Gospell not to liue at their owne pleasure but that their light might shine before men not to be Princes of this worlde but to beare the crosse wyth Christ Who came not to be ministred vnto Mat. 20.28 but to minister him selfe and to giue his life a redemption for many M. Wherfore let the Bishoppes of Rome marke well and sée how they defend their Lordship which they haue in the Churche vnder the pretence of Christ 19. And for theyr sakes sanctifie I my selfe that they also mighte be sanctified through the truthe R. To sanctifie is to ceparate to diuine vses C. Therefore in these words he doth more playnly explicate from whence that sanctificatioÌ„ doth come which is wrought in vs by the doctrine of the Gospell namely bicause he hath consecrated him selfe to the Father that his holinesse mighte appertayne vnto vs. For as the blessinge is extended from the firste fruites to the whole increace euen so the spirite â—f God doth sprinkle vs with the holinesse of Christe and maketâ— vs partakers of the same and that not onely by imputation for by this meanes he is sayde to be made vnto vs righteousnesse but he is also saide to be made vnto vs sanctificaon .1 Cor. 1.30 bicause after a sorte he offereth vs to the Father that by his spirite we may be renued into true holynesse And althoughe this sanctification perteineth to the whole lyfe of Christe yet notwithstanding it is specially to bée seene in the sacrifice of hys death bicause then he appeared to be a true Priest whiche consecrated the Temple the Altar all the Vessels Exod. 29.1 and the people by the power of his spirite A. Euen as before tyme in the Lawe it was shadowed R. Christe therefore sanctifieth him selfe That is he is made the instrument of God the Father by whiche he is glorified he offereth and sacrificeth him selfe that we also may be made the instrumentes and true sacrifices of hys diuine glory Sanctification M. For Christe hath not so sanctified hym selfe for vs that we may abide prophane and farre separate from the communion of his spirite and sanctification but although we be saued by hys onely holynesse yet notwithstanding we are sanctified also by the participation of his spirite They which are voyde of the same promise vnto them selues in vayne the fellowship of Christ Wherevpon the Apostle sayth Rom. 6.4 VVe are buried vvith him by Baptisme into his deathe that lykevvyse as Christe vvas raysed vp from the dead by the glory of the Father euen so vve also shoulde vvalke in nevvnesse of lyfe And in another place he sayth Roma 12.1 Offer vp your bodies a quicke sacrifice holy and acceptable vnto God vvhiche is your reasonable seruice This therfore is the sence meaning I sanctifie my self that is I dye for them that they by my death may be filled with the spirite of sanctification and may be made the holy vessels of God by the reuealed spirite of the Gospell M. This the Apostle comprehendeth in these wordes Hebr. 10.10 In the vvhiche will we are made holy euen by the offering of the body of Iesus Christe once for all In the truthe The worde of God is the truth euen as Christ sayd before Therefore the sanctification of the ministers of Christe and of the faythfull Acts. 15.9 Fayth maketh al thinges cleane consisteth in the truthe of Gods worde vppon the whiche fayth is grounded by whiche God purifieth the hartes Without this all things are prophane and vncleane 20. Neuerthelesse I pray not for them alone but for theÌ„ also which shall beleue on me through their preaching R. Thirdly Christe prayeth for all the faythfull whiche should be to the ende of the world This verily bringeth great consolation For if so be through the doctrine of the Gospell we beléeue in Christ there is no cause why we should doubt but that with the Apostles we are vnder Gods protection so that none of vs can perishe This praier of Christ is a quiet hauen into the whiche whosoeuer entereth he is safe from all perill of shipwracke for his wordes are of as great force as if he had solemly sworne that he is carefull for our saluation R. And firste of all this place confirmeth the authoritie of the Apostles agaynst those which very contemptuously extinuate and disprayse the preaching of the Gospell by the Apostles Prou. 20.9 for that they were men also subiect vnto errours And it is true that they were men in lyfe and in workes for who can say my harte is cleane but they preached the doctrine of the Gospel not by humaine but by the diuine ministerie Wherevppon Christe also prayeth for those which shoulde beleeue through their preaching Furthermore let our consciences be confyrmed agaynst the worlde and agaynst all the afflictions of the worlde For so soone as Christe prayed the Father hearde and the father hearing what remayneth but hys grace and readie affection towarde vs C. Let this also suffice vs whiche knowe that our fayth is founded vppon the Gospell preached by the Apoples though the worlde condemne vs a thousande tymes namely that Christe acknowledgeth vs for his speciall charge and coÌ„mendeth vs to his father Ioh. 11.41 of whom he can not choose but be heard C. When he addeth Throgh their preching He very well expresseth the forre and nature of fayth M. Euen as the Apostle Paule also Rom. 10 17 when he sayth that fayth coÌ„meth by hearing And the worde of the Apostles is nothing else but the Gospell which they were commaunded to preach in the worlde Mar. 16.15 C. Wo then vnto the Papistes whose fayth is so farre from thys rule that they are not ashamed most blasphemously to say that the scriptures are like vnto a Shipmans hose and to a nose of waxe and that therefore the tradition of the Churche shall be their direction and rule of fayth But let vs be assured that the same fayth onely is approued of the sonne of God our Iudge alone whiche is conceyued by the doctrine of the Apostles For there shall no certayne testimonie any where else bee founde than in their writinges We muste also note what fayth the word of the Apostles doth bring foorth This Christ declareth when he sayth Which beleeue in me Let nowe the Iewes Turkes and Romishe rable glory of their fayth but it maketh no matter what euery one beleeueth and in whome he beleeueth Euery doctrine hath his fayth but the Apostolicall doctrine begetteth onely the faith in Christ And this faith alone is partaker of this prayer of Christ of the promises concerning euerlasting life 21. That they all maye be one as thou father arte in me and I in thee and that they also may bee one in vs That the world may beleue that thou hast sent me R. That which Christ prayed for his Apostles he nowe also prayeth for all the faythfull that they might be of one fayth
thinges C. Least therefore the Priestes should séeme to bée slouthfull in theyr office if they shoulde dissemble and neglecte a matter of so great waight they demaund of Iohn who he is Therefore in the beginning they dealt not craftely but rather being moued with the desire of the redemption they coueted to knowe whether Iohn were Christ yea or no because he beganne to alter the accustomed manner in the Churche Howe be it it cannot bée denyed but that there was in them an ambicious desyre to kéepe theyr right but yet at this time they went about nothing lesse than to geue the honour of Christ vnto another It appeareth therfore that there was a common fame of Iohn which styrred vp the mindes of all men 20. And he confessed and denied not and sayde plainely I am not that Christ R. He confessed the trueth and denied not hée did not retract the testimonie which was geuen before vnto Christ but truely againe as before he geueth testimonie vnto him Mala. 4 C. He confessed therfore plainly and without dissimulacion or circumstaunces that he is not Christ M. I would to God that they which take vpon them no small countenaunce in the Church of Christ woulde followe this constancie of mynde and sincerity towarde Christe 21 And they asked him what then Art thou Elias And hee sayth I am not art thou that Prophet and he answered No. And they asked him what then C. Why doe they name Elias rather then Moyses M. The very times did declare that the comming of Christ was euen at hande before whom Elias should come according to the prophesie of Malachy Malath 4 R. They enquire therefore after Elyas the Thesbite which was in the time of Achab the King For although they had red in the Prophet Malachy that the Prophet Elyas shoulde be sent before the great and fearefull day of the Lorde came the which is the comming of Christ being a blynding of the vnbeleeuing yea iudgement and damnation to them yet notwithstanding as they were a carnall people so they vnderstood carnally not that another shoulde bée sent in the spirite and power of Elias the Thesbite but euen the verye same Elias which was taken vp into heauen in the fiery Chariot C. or at the least they being deceyued with the common errour imagined that the soule shoulde come in an other bodye B. By this errour Herode was deceyued Math. 14 thinking that Iohn whome he had beheaded was now aliue againe and was called Iesus By this errour also part of the common people thought the Lorde to be Elias Math. 16 part Hieremias or some one of the Prophetes When as Iohn therefore had denied himselfe to be Christ the messengers asked him if he were not Elias the Thesbite And he sayth I am not A. And yet notwithstanding our sauiour Christ which cannot lye affirmed him to be Elias But Iohn meaneth that hée is not Elias in person but in spirite and power and so our Sauiour Christ calleth him Elias Art thou that Prophet Although this worde that be added in this place yet notwithstanding it hath no Emphasis or force And afterwarde the messengers declare sufficientlye that they vnderstoode another Prophet beside Christ For they sayde If thou bee neyther Christ nor Elias neyther a Prophet In the which wordes we sée diuers persons to be noted least any man shoulde restraine this vnto Christ They demaunde therefore simply if hée be not a Prophet sent of God And he aunswered No. Iohn in denying this thing doth not lye for modesties sake but doth sincerelye euen from his heart separate him selfe from the number of the Prophetes and yet for all that this aunswere is not contrarye to the wordes of Christ which calleth him a Prophet and more than a Prophet For by those wordes Math. 11 he doth nothing else but bring a certaine authoritye and credite to his doctrine and doth also extoll the office committed vnto him 22. Then sayde they vnto him what art thou that we maye giue an aunswere to them that sent vs what sayest thou of thy selfe M. By these aunsweres of Iohn the messengers of the Iewes had hitherto learned nothing else than that he was neyther Christ nor Elias nor any of the Prophetes For this onelye they demaunded Therefore they obiect theyr aucthorytye of whome they were sente least they should returne to them againe emptye and vncertaine of theyr aunswere Touching the exposition of the other twoo verses following reade the third of Mathew beginning at the third verse 25. And they asked him and sayde vnto him Why baptizest thou then if thou be not Christ nor Elias neyther a Prophet R. Although the most holye and best learned were sent vnto Iohn yet notwithstanding he is not so moued with theyr aucthoritye that he would depart from the trueth to the whiche he had borne witnesse And although they were the most learned of all others in the lawe yet notwithstanding they vnderstoode not the aunswere of Iohn which was taken out of the Scriptures and therefore like blindemen they goe forewarde Wherfore say they Baptizest thou That is to saye séeing thou art nothing but a vanishing voyce séeing thou art neyther Christ nor Helias nor a Prophet who then hath geuen thée aucthoritye to teache newe thinges and to innouate olde rites and Customes For although thou teach the trueth and doest consecrate the people vnto GOD by newe Rites yet notwithstanding because thou art neyther annoynted nor ordered by our Byshoppes thou oughtest not of thine owne rashnesse to vsurpe vnto thy selfe so great aucthoritye Wherefore thou shalt bée excommunicated and cast out of the synagogue except thou eyther retracte that which thou hast done or else doest agree to the dignitye of our Byshoppes M. For who gaue thée this power to bring vnto the people newe Ceremonies contrarye to the aucthoritye of the Lawe and the order of Priesthood For howsoeuer thou leade an austere life yet for all that it is not méete for thee to bring in newe Ceremonies without our aucthoritye as though our Lawe were not pure inough of it selfe C. In appointing these thrée degrées namelye if thou bée neyther Christ nor Elias nor that Prophete they séeme to reason verye aptelye They graunted all power to bée in the Messias hand They conceiued also this opinion that at the comming of Elias the renuing both of the kingdome and of the Church should bée begon And to the Prophetes they graunt it lawfull to discharge that office that is enioyned them Therefore herevpon they conclude that it is a newe inuented thing vnlawfull that Iohn should take vpon him to Baptise without the outwarde calling But in this they are deceyued that they acknowledge him not to bée Elias of whom Malachy maketh mention although he denye him selfe to bée that Elias of whome they dreamed M. Furthermore they quite ouerpasse the Prophecye of Esai when as they might haue gathered thereby what the cause was that he Baptized namelye
For there cannot be a true fayth before GOD hath spoken by his worde By which Doctrine fayth is discerned not onely from the imaginations of men but also from a doubtfull and wauering opinion For it is necessarie that the same bée agreeing with the truth of GOD which is cléere from all doubtfulnesse Fayth shaketh not Therefore as GOD cannot lye so is it impossible that Faith shoulde wauer or shake Shilding our selues with this Buckler we shall bée sure to ouercome for euer by what meanes soeuer Satan shall assault vs. M. But some will saye what is hée that euer doubted of the truth of God What néede is there then of the Testimony of Christ whereby wée maye knowe God to bée true But Iohn the Baptist speaketh not here simplye of the trueth of God but of that trueth by which the promises made vnto Israel and in Israel to mankinde were fulfilled and performed in Christ Rom. 15.8 So Christ is called the Minister of Circumcision for the trueth of God to confirme the promises made vnto the Fathers This trueth of God can not bée apprehended without wée apprehende also the testimony of Christ And of this trueth Christ him selfe speaketh Iohn 8.31 saying If you abide in my worde then are you my Disciples in deede and ye shall knowe the truth and the truth shal make you free C. Hereby we are also admonished what an acceptable and precious Sacrifice faith is before God For as he estéemeth nothing more than his truth euen so we can doe to him no seruice or worshippe more acceptable than by our faith to professe him to bée true for then we shall geue vnto him his due honour Againe wée can doe vnto him no greater iniurye than not to beléeue the Gospell for hée can not bée spoyled of his trueth and verytye but all his glorye and maiestye must bee cleane abolished M. Therefore looke howe muche the fayth of the Godlye which beléeue in Christ maketh to the glory of God so much on the contrarye parte doeth the vnbeléefe of the vngodly make to his dishonour Not that theyr impietye can make the Faith and trueth of God of none effect but because they reprooue him of vanity To this effect pertaineth the saying of Saint Iohn in another place He which beleeueth in the Sonne of God hath the testimony of God in him selfe 1. Ioh. 5.10 he which beleeueth not God maketh him a lyer because hee hath not beleeued the testimonye which God hath testifyed of his Sonne C. Verylye vnlesse we bée to dull and stonye this so notable a commendation geuen to faith ought to kindle in our mindes a most feruent loue of the same For what great honour is this which God vouchsafeth to bestowe vpon miserable men which by nature are nothing else but lyers and vaine that they neuerthelesse should bée thought méete to confirme and alowe the holye trueth of God by theyr subscription and sealing 34. For he whome God hath sent speaketh the woordes of God For God geueth not the Spirite by measure For he whome God hath sent M. This is the reason why he putteth to his seale that God is true which receiueth the testimony of Christ namelye because the testimonye of Christ is the testimony of God C. because Christ procéeded from no other than from his heauenlye Father Therefore it is God onelye which speaketh by him M. So sayeth the Lorde him selfe Iohn 7.16 My Doctrine is not mine but my Fathers which sent me Also hée sayth The worde which ye heare is not mine but his which sent me Ioh. 14.24 R. Therefore he which heareth Christ heareth God and hée which possesseth Christ by faith possesseth God For God geueth not Some extend this place to the common dispensation because God which is the bottomles well of all goodnesse doth nothing at al empty him selfe when largely and plentifullye God a bottomlesse well of grace hée powreth his giftes vpon men They which powre water out of any Vessell or drawe a Well come at the length to the botome of the same but we néede not feare or doubte of the lyke to bée in God for the more his giftes are bestowed vpon vs the more plentifully they abounde This exposition séemeth to haue some collour because the sentence is somewhat intricate and obscure C. notwithstanding theyr opinion séemeth moore probable whiche interprete this to bée spoken concerning Christ and so the sence and meaning is that the Spirite is not geuen by measure vnto Christ as though the grace in him were to be measured euen as the Apostle Paul teacheth Ephe. 4.7 1. Cor. 12 7 that to euery one is distributed according to the measure of the gyfte so that no one man aboundeth at the full And verylye the Spirite must rest vpon Christ without measure Iohn 1.16 to the ende wée might all receyue of the fulnesse of the same Bv. There is a common Prouerbe Hee geueth by measure that is to saye He geueth sparinglye or nigardlye For hée whiche geueth liberally and bountifullye doeth not measure that which hée geueth but geueth by heape Iohn the Baptist receyued the Spirite by measure as dyd also dyuers others of the Sayntes Wherefore they cannot bée compared vnto Christ so farre they are of from being his equalles But concerning Christ the Prophete Dauid sayeth in his Psalmes Thou hast loued righteousnesse Psal 45.7 and hated Iniquitye wherefore God thy God hath annoynted thee with the Oyle of gladnesse aboue thy fellowes Colos 2.9 Also Saint Paul sayeth In Christe dwelleth all fulnesse of the Godhead bodylye and in him ye are complete Christ hath the spirit of God super-aboundantly CHR. Therefore by this note the Sonne of GOD is discerned from the Prophetes and from other holye men For it is impossible that they which haue receyued the Spirite of GOD by measure should geue and bestowe the same vppon others Neyther hath one holye man bestowed the holye Ghost vpon another but all as wée haue sayde haue receyued of the fulnesse of Christ Therefore because Christ is the geuer of the spirite let no man doubte but that he substantiallye possesseth in him selfe the holye Ghost Act. 8.17 If any man obiect and saye that the holye Ghost was geuen by the handes of the Apostles it maye easilye bée aunswered That they made theyr Prayers to the holye Ghost who being intreated came and was sayde to bée geuen by theyr handes For holye Moyses that Saynte of God was not séene to take of the spirite of GOD which was in him and to geue the same vnto others but this is reserued to the Diuine power onely For these workes belong to God alone 35. The Father loueth the Sonne and hath geuen all thinges into his hande The Father loueth the Sonne Bv. Saint Iohn gathereth in fewe woordes all the Misteries of the Gospell into a bréefe compendium or short summe and doeth more plainelye set forth those thinges which hytherto hée
docillitye and aptnesse to bée taught and the opening of the gate to enter into the Schoole of Christ R. For shée being confounded by the iudgement of the Lorde and brought to the knowledge and féeling of her sinne is made sorrowfull and carefull to séeke a reméedye for her terrified Conscience by reason of sinne M. In the which we maye beholde a difference betwéene the electe and the reprobate when they are admonished of theyr sinnes The Reprobates when they are for some cause reprehended of theyr sinne they eyther denye that they haue committed any such thing or else subtillye excuse the same For the plaine deniers of sinne Actes 5.2 1. Kin. 15.20 committed we haue these examples Annanias and Saphira for the other wée haue King Saule who subtillye excused his disobedience Othersome there are who when they be reprehended are angrye in so muche that they rayle and séeke to bée reuenged Mat. 6.17 Mat. 21 4◠Actes 7.57 so dealt the wicked Kinges of Israel with the Prophetes so dealt Herode with Iohn the Baptist and so the highe Priestes Scribes and Pharisées behaued them selues toward Christ and toward Stephen whome they Martired A. But the elect so soone as they are admonished by the seruauntes of God of theyr sinnes and are called to repentaunce by the Preaching of the woorde fréelye confesse theyr sinne and with great submission of minde 2. King 12. 12. Esay 39.8 Actes 2.37 call for the helpe of God as Dauid Ezechias and the hearers of Peters Sermon M. Euen so this Woman of Samaria so sone as shée heard that her sinne was reuealed and obiected vnto her she neyther denyeth it nor is angrye neyther yet excuseth the same but truelye acknowledgeth and confesseth the same saying Lord I perceiue that thou art a Prophete that is to saye Learned and instructed in the Lawe of the Lorde I perceyue that thou arte an Interpretour of the Scripture For howe couldest thou with suche exquisite Iudgemente pronounce of my sinnes if thou haddest not the knowledge of the Lawe or howe can it bée that thou shouldest so plainelye knowe my secreete sinnes vnlesse thou were indued with the Spirite of Prophesie Wherefore I pray thée to helpe mée sillye wretche and teache me the waye by which I maye escape and extinguishe the fire of my Conscience now burning by the acknowledging of my sinne For séeing thou hast reuealed my sinne vnto mée I thinke it méete that thou shewe vnto mée the righteousnesse by which I maye be deliuered from my sinne Thou hast brought mée into death bring me therefore againe into life Thou hast placed mée in Hell but exalt mée out of Hell into the Kingdome of Heauen C. The woman by this her example teacheth vs that when any teacher or Preacher is sent vnto vs we should vse the same occasion least we bee vnthankfull vnto God who neuer sendeth Prophetes vnto vs but he doeth as it were reache out his hande vnto vs and call vs vnto him For Saint Paul sayth that they which haue the gift of teaching are sent to vs from God Rom. 10.15 Two sorts of Prophetes M. And here let vs note that there are twoo kindes of Prophetes The first are they which eyther foresée thinges to come or else knowe déedes secreetlye done by the instinct of the holye Ghost suche were Samuel Elias Elizeus Esay and Ieremy The seconde are they which are Interpretours of Gods worde and setters foorth of Gods wyll vnto the people as call them from their sinnes and exhort them to repentaunce and to a Godly conuersation 4. King 4 1.38 And such were the Sonnes of the Prophetes of the which wée maye Reade in the Booke of the Kinges 1. Cor. 14.32 A. The woordes of the woman here maye bée referred to both sortes when shée calleth Christ a Prophete notwithstanding properlye to the first because shée perceyued that to bée open and manifest to Christ which shée knewe was secréete and vnknowne to others 20. Our Fathers worshipped in this mountaine and ye saye that in Hierusalem is the place where menne ought to worship B. For so muche as that which followeth sufficientlye proueth that this woman was a Daughter of Abraham and chosen to euerlasting life there is no doubt but that of Godly Deuocion she questioned with the Lord concerning the true worshippe of God For when shée had confessed the Lorde to bée a Prophete shée beganne by and by to reason about the worship of God M. That therefore is false which some Imagine affirming that the woman subtilly began to slide and digresse to another matter because shée coulde not abide the foresayde reprehension C. But shée rather goeth from that which was perticular to the generall and being taught concerning her sinne shée desyreth to bée generallye instructed in the pure worshippe of GOD. And in that shée séeketh to learne of the Prophete shée dealeth verye orderlye least in worshipping God shée shoulde erre For there is nothing more disordered than to faine and deuise sundrye sortes of worshippe without the word of God M. Therfore such questions as concerne Religion are not to bée propounded to euerye one but to those alone as haue not onelye a zeale but are also indued with a speciall knowledge of pietye and trueth C. Furthermore it is well inough knowne that there was a continuall contencion betwéene the Iewes and the Samaritanes about the true manner of worshipping For although the people of Cuthah and other straungers who when the tenne Tribes were in Banishment were translated into Samaria had receyued the Rightes of the Lawe being therevnto constrained by punishmentes 4. Kin. 17.27 and professed that they worshipped the true God of Israel yet notwithstanding theyr Religion was lame and diuers wayes corrupted which was not tollerable among the Iewes But this contencion was more vehement after the Temple built vppon Mount Garizin by Manasses the sonne of Iohn the high Priest and by the Brother of Iaddi at what tyme Darius the last King of the Persians helde Iudea by the hand and power of the Liefetenaunt Sanabalet M. Therefore the contencion was concerning the manner and the place of worshipping God The Iewes affirmed that God was to bée worshipped at Hierusalem and in no other place The Samaritanes had theyr peculiar and speciall Temple in Mount Garezin where they sayde God ought to bee worshipped onely That Mountaine is higher than the rest Iosep An. 11 Chap. 7. and bordereth vppon the Citye of the Sichimites Iosephus maketh mencion both of this Mountaine and of the Temple also vppon the same The Iewes had to maintayne theyr worshippe the worde of God first Deu. 14.23 Deu. 16.5 because it was not lawfull to appoint vnto God an imagined worshippe nor any place for the same but must retaine that onely which God had appointed for him selfe therby to be worshipped and serued 1. Chro. 17.12 Furthermore after God had forsaken the Tabernacle in Silo he chose mount Sion
the Father the Spirite bearing witnesse vnto theyr spirites that they are the Sonnes of God and crying in theyr heartes Abba Father The Reprobate Rom. 8.16 Gala. 4.6 although they séeme to worshippe God yet they knowe not what true worshippe meaneth and doe alwaye abide in darkenesse although the lyght of the trueth doe shine more bright than the Sunne 22. Ye worship ye wote not what we knowe what wee worship For Saluation commeth of the Iewes Ye worshippe ye wote not what M. Because hée had sayde that the worshippe of bothe as well of the Iewes as of the Samaritanes should ceasse least he might séeme to haue nowe better lyking of the Temple of God at Hierusalem than of that which the Samaritanes had in Mount Garizin Bv. or myght seeme to make the Samaritanes worshippe equall with the Religion of the Iewes hée putteth downe a difference betwéene them both in these words and that no trifling one but a difference of great waight C. Notwithstanding hée deuideth the sum of his oration into twoo partes In the first he condemneth the forme of worshipping God which the Samaritanes vsed as supersticious and erronious and alloweth the worship of God among the Iewes as good and lawfull And he addeth the cause of this difference namely because the Iewishe worshippe was grounded vpon the word of God but that of the Samaritanes had nothing certaine from Gods mouth to maintayne the same Secondlye hée declareth that the Rites which the Iewes had hytherto obserued and kept shoulde shortlye haue an ende B. Therefore because the worshippe whiche was at Hierusalem at that tyme was stayed vppon the worde of God and that of the Samaritanes false by the Immitacion of the Fathers without the worde of God he repressed here the vaine bragging of the Samaritanes and affyrmeth that they worship they knowe not what That is to saye they worshipped God after a fashion of the whiche they were vncertayne whether it were acceptable before God or no naye it was reiected by playne oracles from God Therefore he taught the Woman that it was not méete for the Samaritanes to boast of theyr Religion and to preferre the same before the Religion of the Iewes C. This sentence of our sauiour Christ is worthy to bée noted by which wée are taught that wée ought to doe nothing rashelye or vnaduisedly in Religion because vnlesse knowledge be present to direct vs wée worship God no longer but a phantasie Wherfore by this sentence Good intencion ouerthrow all good intencions as menne call them are ouerthrowen for we knowe that men can doe nothing else but erre when they are ledde by their owne opinion and imagination without the worde of God M. For in the true worshippe of God there is required not onelye an Intencion to worshippe the true God but it is néedefull also that we haue knowledge to worshippe that we may bée certaine of our worshippe whether it please God or no. For saluation commeth of the Iewes B. Some restraine this vnto Christ who being the Sauiour of the worlde Rom. 1. ◠was a Iewe by byrth C. But because there is no doubte but that Christ therefore preferreth the Iewes because they worshipped one God alone and no vnknowen God which reuealed him selfe vnto them and had chosen them to be his people vnder the name of Saluation that sauing manifestacion or reuelation which they had out of his worde ought to bée vnderstoode But why doeth hée say that saluation commeth from the Iewes when as rather it was hidde Question and layde vp in them that they alone might enioye the same Hée séemeth to allude vnto that whiche was spoken before by the Prophetes Aunsvvere Esay 2.3 That the Lawe should come from Sion For therefore were they segregated for a time from other people that from them at the leangth the pure knowledge of God might flowe to the whole world B. For the Gospell was deriued and brought from the Iewes to the whole worlde Lu. 24.47 And before the time of the Gospell the pure knowledge and Doctrine of God florished in no other nation than among the Iewes and it is likelye whatsoeuer the wyse men of the Gentiles haue euer taught that the same was euer borrowed of the Iewes Rom. 1.17 C. But this is the summe that if wee wyll haue our Religion allowable before God we must staye the same vpon the knowledge conceyued out of the worde of GOD. Wherevpon it followeth that they must néedes fall to Idolatrye which forsake the word of God M. Moreouer Christ ioyneth him selfe with the worshippers of God who notwithstanding is not onlye worshipped as true God of the faithfull but of the Angels them selues with the Father and the holye ghost But in that hée tooke vppon him the forme of a Seruaunt and was made man in that respect he worshipped the Father and was made obedient to him Phili 2.8 euen to the death of the Crosse 23. But the houre commeth and nowe is when the true worshippers shal worship the Father in spyrite and in the trueth for such the Father also requireth to worship him The houre commeth C. Nowe followeth the seconde part concerning the abrogating of the Legal worship M. whereby he teacheth what is the worship of the New Testament at the comming whereof those olde Ceremonies which were eyther at Hierusalem in vse or in any other place ought to ceasse And so hée admonisheth that the time of reformation is fulfilled Heb. 9.10 Therefore wée must note here the Antithesis or comparison betwéene the spirite and externall figures as betwéene shadowes the trueth Therfore the worship of God is sayde to stand by the spyrite because it is nothing else but the inward faith of the heart which bringeth forth inuocation secondlye the puritye of Conscience the denying of our selues that we maye bée whollye addicted and bent to the seruice of God Herevpon aryseth a question Question Did not the Fathers worship God spyritually vnder the Lawe I answere for so much as God is alwayes one God Aunsvvere hée hath not from the beginning of the worlde allowed any other worship than that which is Spyrituall which might agrée with his nature Of the which matter Moyses him selfe is a sufficient witnesse who declareth in many places that this is the onelye ende of the Lawe that the people cleaue vnto God in faith Deu. 10.12 and in a pure conscience But the Prophetes more plainely haue expressed this thing when they doe seuerelye inueye against the Hipocrisie of the people because they thought that God was pleased with that externall worship onelye Psal 50.8 Esay 1 11. Mic. 6.7 Amos. 8 14 with the offering of sacrifices Of the which wée may reade in the fiftéene Chapter of Mathew beginning at the eyght verse For such the Father also requireth to worship him M. This is the reason why the true worshippers worshippe the Father in Spyrite and in trueth namely because so it
vntyll the ende of the Lawe and the flourishing Youth succéeded the Preaching of the Gospell euen so then saluation began to waxe rype the which the Prophetes had onelye sowen before 37. And herein is the saying true That one soweth and another reapeth R. Therefore the Prophetes are the sowers and the Apostles are the Reapers That which the Prophetes sowed the Apostles reaped Also to sowe is to Preache the Lawe and to Preache the Gospell is to Reape the offered Christ C. For this was a common Prouerbe by which was meant that many oftentimes receyued the fruite of other mennes labours Howbeit this namelye that hee which laboureth is greeued that another man shoulde take awaye the fruite of his labour is otherwyse because the Prophetes and the Apostles were pertakers one of the others Ioye And yet neuerthelesse it followeth not herevppon that the Prophetes are witnesses or priuye to those thinges which at this daye are done in the Churche because the purpose of Christ tendeth to no other ende than to shewe that the Prophetes taught with this mind and desyre that they might reioyce ouer that fruite which they had not leaue to gather The comparison which the Apostle Peter vseth 1. Pet. 1.12 is not much vnlyke this sauing that he generallye exborteth all the Faithful whereas Christ speaketh to his Disciples onelye 38. I sent you to reape that whereon ye bestowed no labour other men laboured and ye are entred into theyr labours Bv. As if he should saye The Prophetes by theyr labours made the fallowes and by theyr Doctrine prepared the worlde being as yet vnrulye and stubborne for the Gospell yée nowe succeede them and enter into theyr Labours and take a worke in hand alreadye begonne the worlde euen now wyllinglye receyuing the Gospell and mortall men séeking violentlye to enter into the kingdome of Heauen R. In saying I sende you hée declareth that they were appointed Reapers by his meere grace and not by theyr merite According to that which hee sayeth in another place Ioh. 15.16 I haue chosen you and ye haue not chosen mee Question c. M. But here it may bée demaunded howe the Apostles were sent to Reape when Paul sayth I haue planted i. Cor. 3.6 Apollo hath watered but God hath geuen the encrease Also hée sayth Ye are Gods husbandrye Agayne I haue layd the foundation and another hath builded thereon And in another place hée sayeth i. Cor. 9.11 If wee sowe vnto you spyrituall thinges thinke not much if we reape your carnall thinges Therefore Paul was sent of the Lorde rather to Sowe than to Reape Was then the Apostleship of Paul Aunsvvere differing from the Apostleship of the rest Surelye it was differing from the rest so long as they Preached to the Iewes and hée to the Gentiles For that which Christ here speaketh vnto his Disciples séemeth to appertaine chieflye to that first sending foorth in the which the Apostles were sent foorth to the lost Shéepe of the house of Israel as we reade in the tenth Chapter of Mathew in the which Nation the Prophetes also laboured It was one thing to preach the kingdome of God among the Gentiles and another thing to preache the same among the Iewes for the one knewe not God and the other were trained vp in the Lawe and the Prophetes Bv. Moreouer these woordes of the Lorde ought alwayes to bee before the eyes of all Preachers of Gods worde that thereby they maye be encouraged to bee faithfull and dilligent in discharging the office committed vnto them when as they knowe that the Labour which they bestowe in teaching shal be so profitable for them and so fruitefull to Christ and the Churche 39. Many of the Samaritanes of that Citye beleeued on him for the saying of the woman which testifyed that hee tolde her all that she had done Bv. The Euangelist now returneth to the former Historye and more fullye describeth the prompte obedience and the growing of fayth of the Citizens of Sychar otherwise called Samaria The calling of the Gentiles foreshewed R. And hée declareth howe greatlye the reporte which the woman made of him preuailed with them Whereby it appeareth that they had a hope and desyre of the promised Messias B. Moreouer this soddaine conuersion of the Samaritanes was a foreshewing of the calling of the Gentiles and therefore the Lorde would haue the same magnified as may plainelye appeare when as at the testimonye of one sillye Woman scant of good name many straight way and that Samaritanes beléeued the Gospell and imbraced Christ M. For what had she sayde of Christ Sayde shée that by the word of his power he could cōmaund all thinges as Men Spyrites Death Life Diseases the Sea and the Winde many of the which thinges the Iewes sawe and yet beléeued not Shée neyther saw nor spake of any of these thinges but this onelye shée sayde that Christ had tolde her all thinges that euer shée had done Who therefore séeth not howe soone these Samaritanes beléeued and the readinesse and maturity of this Haruest What else maye wée note here but that when the hartes of mortal men are made apte by the inspiration of the holye Ghost to receyue the trueth Faith commeth by the holye Ghost the kingdome of God is set forewarde with litle labour and oftentimes by such personnes as are verye base The ripe apple often times falleth from the trée without much labour yea at the onely shaking of the same by a childe but such as are scant ripe will scarce fall with the hurling and beating of a Cudgell and being by violence shaken downe they are so sower that they were better vntouched Euen so in like maner where the spiritual haruest is there euen a Samaritane woman bringeth many vnto Christe The haruest of the spirite is easy but where the spirituall haruest is not there the Apostles them selues sweate and labour in vaine C. This woorde beléeued signifieth herein properly that they were stirred vp by the woordes of the woman to acknowledge Christe to bee a prophete For this is as it were but the beginning of faith when mens mindes are prepared to receaue the profered Doctrine Such enterance into faith is here called honourably Faith to the ende we might know how reuerently God estéemeth of his woorde in making their onely docillity so honourable which are not as yet taught But in this that Faith of theirs sheweth it selfe that they haue a desire to profyte for the which cause they desire to haue Christe abyde with them 40 So when the Samaritanes were come to hym they besought hym that he would tarry with them and he aboade there two dayes So when the Samaritanes were come M. In these woordes is described the quallity of faith which commeth by the ministery of the preached Gospell By this the minde of the beleeuer is inflamed firste to sée him of whom so great things are published and beléeued Euen so these Samaritanes so soone
onely to the Sonne of God As though Christ ascending into Heauen had vtterlye forsaken this office and ought not rather to raygne vntyll hée haue put all his enemies vnder his féete M. If therefore Christe bée appointed of the Father Psal 110.1 to bée the Iudge of all menne 1. Cor. 15.25 hée must néedes bée most wyse and suche a one as no man can deceyue Herevppon hée is sayde to bée a knower of secréetes and a searcher of heartes M. that wée hauing gotten suche a Iudge maye learne to walke before him all the dayes of our lyfe in sinceritye of the heart euen as if wée were alwaye before his face and in his sight 23. Because that all men shoulde honour the Sonne euen as they honour the Father Hee that honoureth not the Sonne the same honoureth not the Father whiche hath sent him Because that all men R. As the father hath geuen all power of Iudgement to the sonne so he will be honoured in the person of his sonne C. For he doth not so raigne in the person of Christe as though hée him selfe liued idelye in heauen as slouthfull Kinges are wount to do but béecause he might declare his mightie power presence in Christ For what other thing signifieth these woordes Because that all men shoulde honour the sonne then that the father would bee knowne and woorshipped in the Sonne God the Father in Christe Therefore it is our parte to séeke God the father in Christe there to beholde his power and there to worship him For the father hath wholly poured him selfe into the sonne To what ende Surely to the ende that al men might honour the Sonne that is to saye that whosoeuer will attaine to saluation in God worship God and beléeue in God hée might do this by his sonne Christe For no man can obtaine saluation in God without Christe Saluation onely in Christe because Gods sauing health is placed wholly in Christ In like manner no man can worship God but by Christe because Christe is the wisdome and power of God Moreouer Iohn 10.9 Iohn 14.9 no man can beléeue in God but by Christ because Christ is the Dore the waye the truth the life Wherefore He that honoreth not the sonne the same honoreth not the Father C. All men will confesse that God ought to be worshipped insomuch that we haue this féeling and vnderstanding ingraffed in vs by nature there is no man that dare deny this honour vnto God Yet neuerthelesse mens minds erre and go astraie in seking after God Hereuppon come so many false Gods hereuppon commeth such abhominable Idolatry Therefore we shall fynde the true God no where else then in Christ neither shall we otherwise rightly worship him then in kissing his deere sonne Psal 2.12 as the Prophet Dauid teacheth Bv. Therefore if any man woulde worship the father without the Sonne as do the Iewes and Turkes as though he hadde not a sonne like and coequall with him in all thinges he misseth the worship of the father For he cannot be a father which wanteth a sonne R. We must note therefore that the name of God when it is separated from Christ is nothing else but a vaine fantasie and Imagination Wherefore whosoeuer he bée that desireth to haue his worship acceptable vnto the true God let him not depart from Christe R. For whosoeuer reiecteth Christ by infidelitie reiecteth God The Ethnicke also affirmeth that he worshippeth God the creator of heauen earth the Iewe also saith the like of him selfe and the wicked man which is a Christian onely in name braggeth of the same but because Christ to the Ethnike is foolishnes to the Iewe an offence and to the wicked contempte 1. Cor. 1 23. none of them do truely beléeue in God neither truely worship God for he will not be worshiped but by Iesus Christe C. Whereuppon the Euangelist Sainct Iohn saith in his Epistle 1. Ioh. 2.22 The same is Antechriste which denieth the father and the sonne And the Apostle Paule writeth that it is the will of God that euery tongue shal confesse that the Lorde is Iesus Christe to the glory God the father Philip. 2.11 C. Neither was the condicion of the fathers otherwise vnder the Law For although they had an obscure sight of Christ vnder shadowes yet notwithstanding God neuer reuealed him self without Christ But now so soone as Christ was exhibited in the fleshe and was appoynted to bee our King all the world ought to haue submitted it selfe vnto him as vnto God the Father For séeing the father hath commaunded him to sit on his right hand whatsoeuer he be that imagineth a God without Christ he maymeth one halfe of him R. But what honour is that which appertaineth to the sonne It followeth 24. Veryly Verylye I saye vnto you He that heareth my woorde and beeleeueth on him that sent mee hath euerlasting life and shal not come into Iudgement but is escaped from death to life Verily Verilie I saye vnto you C. Here is expressed what manner of honour is required lest any manne shoulde thinke that the same consisteth in some external right only or in vaine ceremonies R. For Christ séeketh not externall honour which superstitious men geue vnto him but hée séeketh for faith because to beléeue is to geue the greatest honour that maye bée to the father and the sonne The Gospel is the the Scepter of Christ C. Whereuppon the doctrine of the Gospell is as a Scepter vnto Christ by which he gouerneth the faithfull whome the father hath made subiect vnto him And this definition is firste of all worthy to bée noted Nothing is more vsuall and common then the false profession of Christianisme For the Papistes which are the moste sworne enemies vnto Christe doe notwithstanding too impudently bragge and boast of his name but here Christe requireth of vs no other honour then that we shoulde obey his Gospel Whereuppon it followeth that what honour soeuer hipocrits geue vnto Christ it is nothing els but a Iudas kisse How often tymes soeuer they call him a king they do nothing but spoile him of his kingdome and power so long as they beléeue not the gospell M. Therefore hée which heareth not the woorde of Christe that is to saye which receiueth it not as the worde of the sonne of God sent into this worlde of the father for our saluation he it is which greatly dishonoureth the sonne and the Father Ioh. 4.44 He said that a Prophet was not without honour sauing in his owne country It is a Discredite to the Prophet sent of God yf so be his word be not beléeued And in another place this discredit is said to be vnbeliefe the which happened to the sonne of God among the Nazarites R. Moreouer Mar. 6.6 because to beléeue séemeth to many to be a thing so easy In somuch that they thinke they beleeue when they only heare this name thinking that to beléeue is
one as I was not before he gaue testimony of me that is to say that I should not haue béene God except hée had sayd that I am the sonne of GOD for I am that naturally that which hée sayde I was but for your sakes rather do I bring his testimonie For because hée was of great auctoritye among you I thought that ye woulde the more readily haue beléeued his wordes and so thorow fayth in mée haue obtayned euerlasting lyfe C. Therefore Christ here declareth that he hath not so much respect vnto him selfe as he hath to profite men when hee rayseth vp Preachers of his Gospell by whome hée maye certifie vs of his wyll In the which also his wonderfull goodnesse doeth greatlye shyne in that he séeketh to frame all thinges to our saluation Wherefore wée also must endeuour our selues to sée that hée bée not carefull in vaine for our soules health M. Christ sayth not I speake these thinges to make you ashamed and to defend my Innocencye against your blasphemie the which vndoubtedlye of all other he might most iustlye haue spoken and those thinges whiche hée dyd speake might of them selues haue made them ashamed Hée rather desyred to speake that which both onely appertayned to him and also ought iustly to haue taken from them all outragious furye and desyre to destroye him For what man wyll séeke his destruction whome hée knoweth to be so friendlye vnto him that he séeketh nothing more than his profite and safetye Let this bée an example for all the Ministers of Christ to folowe that in speaking they neyther séeke theyr owne glorye Ministers ought not to seeke theyr owne glorye or reuenge but the saluation of their hearers If this minde were in all those that take vpon them the office of teaching the Church of Christ at this daye should be frée from a number of contencions and perrilles And it were necessarye that they shoulde practise this not onely in woordes as a number of Hipocrites doe but also in theyr conuersation and fatherly affection towarde the faithfull seruauntes of Christ and also to instructe those that resist the trueth with all méekenesse if it maye please God at any time to geue them repentaunce that they maye bée conuerted and beléeue M. Furthermore we must yet a litle farther discusse these woordes of our sauiour Christ for they doe nothing derogate from the testimonye of Iohn which he bare to the trueth but Christ sayeth that hée hath no néede of mans testimony séeing he hath the testimony of his father which farre excelleth all other Wherevppon hée sayeth not And ye shall not receyue any mans testimony concerning mée For that which Iohn and which the Apostles after Iohn dyd testifye concerning the trueth was so directed by GOD to this ende that all mankinde might bée brought to the knowledge of the trueth and bée saued So that they haue nothing here for their purpose who to cloake their vnbeléefe do derogate from the wrytinges of the Prophetes Apostles and Euangelistes vnder this pretence that the Prophets Apostles and Euangelistes were men and that Christ him selfe doeth not alow the testimonye of men concerning him These vngodlye men do not consider what is the vse of those testimonyes which are geuen to the trueth by the instinct of the holy ghost in men 35. Hee was a burning and a shining light and ye woulde for a season haue reioysed in his light He was a burning Bv. Least any man shoulde thinke that this testimony of Iohn was eleuated and depressed by these woordes of the Lorde hée commendeth Iohn him selfe to the ende hée might make his testimony commendable also R. For hée was not that true lyght yet notwithstanding Iohn 1.8 hée was a bright Candell geuing testimonye concerning the true lyght hée was a famous preacher of the trueth being zealous in fayth and trueth mightelye séeking to aduaunce the glorye of the Gospell M. Therefore by this metaphoricall speache he greatly praiseth and commendeth the holines of Iohn and therewith all also declareth what was his office For not onely this belongeth to a burning light that the same shoulde be bright and cleare of it selfe but also that it should with the brightnesse of the same illuminate all that is round aboute it So Iohn Baptist a Candell it was not sufficient for saint Iohn to be a holy man hym selfe but this also speacially appertayned to his office to bring the hartes of the Israelites by the preaching of repentaunce and the kingedome of God and by geuyng testimony to Christe to the knoweledge of the trueth Ministers ought to be burning lightes After this manner a faithfull minister of Christe ought to bée a burning candell whiche is lightned in a darke place to the end that they which are in the same might sée Not only this is required that the minister be an honest and Innocent man but also that he be suche a one as will shew forth the light which he hath receyued to those whiche are committed to his charge Luk. 8.16 So sayeth oure sauioure Christ No man lighting a candel putteth the same vnder a Bushell But if the light be darknesse howe great is the darknesse C. Moreouer whereas our sauioure calleth Iohn a burninge light he doth thereby the more reproue the Ingratitude of the Iewes for it foloweth that they were willingly blynd when they refused the candel of God which was set before their eyes As if he shoulde saye God would not haue you to erre for he appoynted Iohn to be a Candel that by his light he might direct you in the right way Therefore in that ye do not knowe me to be the sonne of God your voluntary errour is the cause therof A. Euenso they which at this day are willyngly blynde in the midest of the lyght of the gospell haue no excuse For the Lorde seketh by the preachinge of his worde Mat. 5.14 to bring men out of darknesse into light in consideration whereof he called his apostles the light of the worlde that the darkenesse of ignorance being driuen awaye the harts of mortal men may be illuminated with the knoledge of god and true piety And ye would for a season haue reioysed C. Nowe followeth the other reproche in that they dyd not onelye shut theyr eyes against the trueth which was offered to them but also sought all the meanes they could by abusing the same to oppresse Christ For in that they were so readye to extolle Iohn aboue his proper degrée that procéeded of an euyll and wicked purpose that the sonne of God might haue no place Christ very notablye compareth this wicked abuse of the heauenlye light to lasciuiousnesse euen as if the good man of the house should light a Candle in the night for his seruantes to do that which hée hath commaunded them to do and they then to vse the same to banquetting and to wantonnesse By this place wée are admonished not to abuse Godlye teachers whome
haue them onely in Bookes and so layd vp as our treasure as we saee many men doe neyther yet are they geuen that we might simplye and sleightlye reade them as though it were sufficient to reade eyther that by a supersticious opinion the reading of them might bée in stéede of worship and diuine seruice as we sée the Papistes do and as the Iewes continuallye doe on the Sabboth dayes but they are geuen to this ende that they might bée read with diligence and with a minde desirous to finde out those thinges which belong to true knowledge and true godlinesse The readers of the Scriptures must bée searchers and not corrupters wresters dreamers or supersticious murmurers Howe the scriptures ought to be read And the Scriptures do not require any searching but that whiche is godlye humble and desirous to knowe and imbrace one trueth onely otherwise a man maye finde some which reade the Scriptures but not to searche out Gods truth but rather to hinder the same Euen so Herode inquired out the truth out of the Scriptures concerning the place where Christ should bée borne not to the ende he might worshippe him Mat. 2.4 but rather to destroye him Also the Pharisées sayde to Nicodemus Searche the Prophetes and see howe that a Prophete commeth not out of Galilee Iohn 7.52 They sayd not And see what is written in the Scriptures concerning Christ So in lyke manner wicked and vngodlye men do search the scriptures to corrupt the same to theyr owne destruction C. By this woorde Scripture is vnderstoode the olde Testament For Christ dyd not first of all beginne to bée manifested in the Gospell but hauing testimony out of the lawe and the Prophetes he openlye exhibited him selfe in the Gospell Therfore that which Christ sayeth here agréeth with that which he spake vnto his Apostles after his resurrection Luk. 24.44 saying These are the wordes which I spake vnto you when I was yet with you that all must needes bee fulfilled whiche were written of mee in the lawe of Moyses and in the Prophetes and in the Psalmes But nowe it were an infinite labour to gather into one those testymonies of Scripture which pertaine to the manifesting of Christ notwithstanding we maye beholde some of them in the foure and twentye of Luke 40. And yet wyll ye not come to me that ye might haue light A. Hée meaneth that men labour in vaine in reading of the Scriptures except their onelye dryft bée to finde out Christ in them M. He sayth not And ye come not but And ye wyll not come to mee that ye maye haue lyfe C. in which woords hée againe casteth in theyr téeth that nothing staye them from obtayning that lyfe which is offered in the Scriptures but their owne mallice For in saying that they wyl not hée assigneth the cause of theyr ignoraunce and blindnesse to theyr owne wicked obstinacye And verylye séeing he so wyllingly offered him selfe vnto them it must néedes bée that they were wyllinglye blinde And séeing they dyd séeke by all meanes to shonne the lyght nay séeing they dyd séeke to obscure and darken the bright sonne with the darkenesse of theyr vnbeléefe Christ doeth iustlye more sharpelye reprehend them M. And beholde here what a false perswacion can doe They would not come vnto Christ that they might haue life by him And wherefore Because they thought that they had euerlasting lyfe alreadye Therefore so many as dyd thinke that they had already obtayned saluation come not vnto Christ the sauiour Hee which thinketh him selfe whole and sounde commeth not to the Phisition So it happened to the Disciples of Iohn who for the opinion of saluation whiche they had conceyued of Iohn were against Christ when as Iohn sent all men vnto Christ After the same manner also we sée that the Papistes at this daye reiect the Doctrine of Christ which is the power of God to saluation to euery beléeuer through the opinion of saluation which they haue conceyued in them selues in that they thinke them selues to bée in the Church of Christ but out of the which no man can bée saued but the same Church doeth not drawe awaye men from the Gospell of Christ but rather sendeth all men to his Doctrine Let them take héede which boast and bragge of the Gospell and woord of God least conceyuing the lyke opinion they doe not truely heare Christ the Lorde of lyfe nor so truelye follow him as they ought 41. I receyue not praise of men B. In these wordes our sauiour preuenteth the sclaunder wherewith the Iewes might haue sclandered him to bée ambicious because hee had cast them in the téeth with theyr contempt of him who was so manifestly commended in the Scriptures R. As if bée should say I would not haue you to thinke that I cal you vnto me and that I wyll you to beleeue my word because I am ambicious and desirous of praise Bée it far from me that I shoulde seeke the praise and commendacion of men For if I were any thing desirous of glorye I woulde neuer haue so abased my selfe as to haue taken vpon me humayne fleshe but I speake these thinges being desirous of your saluation I séeke not my selfe but you C. neyther am I gréeued that I sée my selfe contemned but I séeke the glorye of God the Father and the safety of you all And so he goeth forwarde in refelling the sclaunder that he extolleth him selfe aboue all men For in déede hée is so great and mightye that he ought not to depende vppon the Iudgement of men when as the wickednesse of the whole worlde can detract nothing at all from him nor diminishe one héere 's breadth of his power 42. But I know you that ye haue not the loue of God in you M. Hée nowe manifestlye declareth whereof hée gathered the original of theyr Incredulitye namelye hereof that they had no loue of God in them As if hée should saye It is not hidden or vnknowne to mée for what cause ye come not vnto me Yée faine that ye haue the loue of God and ye wyll séeme to persecute me because I am against the commaundement and glory of God as a wicked man and a breaker of the Sabboth daye a blasphemer of God and a seeker of vaineglorye But howsoeuer ye deceyue and blinde simple and ignoraunt men with this hipocriticall pretence ye can not deceyue mée Yée are not vnlyke your Forefathers For as they honoured GOD with theyr Lippes and despised him in their heartes euen so ye through Hipocrisye woulde séeme to loue GOD with your mouthes whome notwithstanding ye loue not in your heartes with your mouth ye speake of God but with your heart ye séeke your selues For I know you throughlye who and what ye are what ye do and wherevnto also ye haue respect B. For whosoeuer haue any manner of loue or feeling of GOD do also receyue his woord so farre they are from reiecting the Sonne of God Ioh.
put from them that disordered care of the bellye and receyue the present occasion of heauenly foode So when hée sayde to Martha Martha Martha Lu. 10.41 thou art troubled about many thinges but one is necessarye Mary hath chosen the better parte which shall not bee taken from her hée dyd not condemne the duetye of Hospitallity and diligence and entertayning of Ghostes which is commended in Abraham and is commended to vs in the Apostle but that ouermuche care about worldly thinges Gen. 18.3 Heb. 13.2 by which it came to passe that shée neglected the present grace of Heauenlye Doctrine which Marye more highlye estéemed than to neglect the same by the care of corporall thinges C. And Christ here by a Metaphor calleth all that pertayneth to newnesse of lyfe meate For wée knowe that our Soules are fed by the doctrine of the Gospell when the same is effectual in vs by the power of the holye Ghost The Gospell is the foode of out soules Therefore séeing faith is the lyfe of the soule whatsoeuer nourisheth and increaseth fayth is verye well compared to meate But for that which endureth Hée calleth this kynde of meate incorruptible and sayeth that the same endureth to euerlasting lyfe to the ende wee might knowe that our soules are not fed for a daye but are nourished for the hope of blessed immortallitye for the Lorde doeth heginne the worcke of our Saluation that he may profite and accomplishe the same against the daye of his comming it is méete therefore that wée receyue the gyftes of the Spyrite that they maye bée pledges and seales to vs of euerlasting lyfe For although the reprobate hauing once tasted of this meate doe perbrake it vp againe and can not retaine it yet notwithstanding the Soules of the faythfull doe féele his force abyding in them when they do perceyue that the power of the holye Ghoste in his gyftes is not corruptible but euer abyding Heauenlye things and earthlye thinges M. Wherefore they which haue onelye regarde to an earthlye lyfe are occupyed in earthlye thinges but they which respect an eternall and heauenly lyfe are whollye geuen to euerlasting and celestiall thinges The sonnes of GOD also vse earthlye thinges being endued with the hope of euerlasting lyfe but they vse them for the necessitye of nature and so that thou mayest perceyue that they loke for a farre better thing than this present life C. Moreouer vaine and wicked is theyr opinion whiche by this worde Labour gather that wée by oure workes deserue euerlasting lyfe for Christ as is sayde figuratiuelye exhorteth menne to applye them selues to the meditacion of a Heauenly lyfe being most commonly affected to the world Also Christ him selfe taketh away all doubte when hée addeth Whiche meate the Sonne of man shall giue to you For in that wée obtayne it by his gyfte Heauen is not gotten by merites no man getteth the same by his owne industrye and labour There is in these wordes some shewe of contrarietye but the reconciliation is easilye made because the spirituall meate of the Soule is the frée gyft of Christe and because it becommeth vs to bende our whole heart and minde to bée partakers of so great a benefite M. Hée sayth not which the sonne of man shall obtayne for you but VVhiche the Sonne of man shall geue vnto you 1. Pet. 2.25 Therefore the Sonne of man is the Lord of lyfe and the Shéephearde of our Soules Otherwise how coulde hée geue vnto vs the meate of lyfe But to bée the Lorde of lyfe and the Shéephearde of our soules is not suche a thing that it can simplye belong to the Sonne of man bee he neuer so holye and neuer so myghtye no nor to that holye and mighty Moyses It is necessarye therefore that this Sonne of man bee endued with diuine power Christ the sonne of man and the sonne of God by whiche he maye geue this foode of eternall lyfe Christ then is boath the Sonne of man and the Sonne of GOD that is to saye God and man And whereas in speaking of so great a matter he calleth him selfe the Sonne of man and not the Sonne of God it is not without cause For hée speaketh as the mediatour betwéene GOD and men and frameth him selfe to the weake capasity of his hearers Math. 9.6 So in another place he sayeth That ye maye know that the Sonne of man hath power in earth to forgeue sinnes For him hath God the Father sealed C. Hée confirmeth the sentence going before because hée was sent of the Father to that intent and purpose And by an apte Metaphor hée alludeth to the auncient and vsuall manner of sealing for what so euer men woulde haue confirmed by their aucthority they seale with their Ringes Euen so Christ that hée might not séeme to take any thing vppon him pronounceth that these duties were enioyned to him of the Father and that this decrée of the Father is made manifest as it were by a plaine and expresse seale A. So that the Father hath sealed him that is to saye hath annointed him with the holye Ghost aboue all his fellowes that hée might bee the sauiour of all men and the Lorde of Angelles This is hée which knoweth the Father alone and maketh others also to knowe him by sending the holye Ghost into the heartes of his Disciples the teacher of all trueth C. Herevppon it followeth that their labour is not in vaine which commit theyr Soules to Christ to bée fed Let vs knowe then that in Christ wée haue lyfe set before vs that euery one of vs might aspyre to the same not by chance but by assured hope of the succes Notwithstanding wée are herewithall taught that they are accounted counterfaytes before GOD which geue this prayse to any other than to Christ Whereby it is manifest that the Papistes are falsefiers of all partes of their doctrine For so many as place meanes of saluation in any other than in Christ they doe as it were cancell and race this seale of GOD which aloane is authentical and wickedlye corrupt the same But wée least wée should fall into this horrible sinne do learne to serue Christe whollye and aloane and to leaue vnto him all that the Father hath geuen him M. The Iewes also in vaine perswade them selues that they haue lyfe without this Mediatour because they séeke for that in GOD the Father which hée would haue sought for in his Sonne The Turkes also forsaking this Mediatoure doe admitte the Intercescion of Mahomet and others Acts. 4.12 But there is but one onelye waye to the Father namelye Christ Iesus and there is Saluation in no other than in him 28. Then sayd they vnto him what shall we do that we might worke the workes of God B. By this that the Lord exhorted to worke or to séeke the meate which abydeth to euerlasting lyfe these men easelye gathered and vnderstoode that hée spake of Spirituall meate C. and that
of vs they had continued with vs. It is necessary that after this manner suche as are proued maye bée knowne i. Cor. 11.19 C. When the Euangelist sayeth that they walked no more with Christ hée meaneth that there was not a full Apostacye but that they withdrewe them selues onelye from the fellowshippe of Christ notwithstanding hée condemneth them as Apostates Whereby wée haue to learne that wée cannot goe backe the breadth of one foote but that wée are readye to forsake Christ 67. Then sayde Iesus vnto the Twelue wyll ye also goe awaye M. Hée maketh no mencion of those which had forsaken him neyther doeth he séeme to bée any whit angery with them but turning him selfe with great modestye to the rest which remayned namely to the twelue Apostles sayde vnto them VVyll ye also goe awaye Bv. Hée doeth not aske this question as though hée were ignoraunt what they thought or what they would doe but hée demaundeth it that he might set their Fayth and the profession of theyr faith as an ensample to the whole Churche to bée followed kept M. and therewith also to declare that he doth staye none of his Disciples from going from him if so bée they bée such as desyre to goe from him because this Apostleship requireth such as come not compelled but voluntaryly and desyrous of heauenly grace C. Hée teacheth also that there is no cause why they should suffer them selues to bée drawne awaye by the lightnesse and inconstancye of other men For hée sheweth him selfe to them to bée hée with whome they shoulde abyde and therewithal exhorteth them not to ioyne them selues companions to Apostates And verylye if so bée the fayth be builded vppon Christ Fayth in Christ neuer shaketh it shall not depend vppon men neyther shall it shake at any time although Heauen and earth shoulde seeme to goe togeather And the cyrcumstaunce is to bée noated that Christ being depriued almost of all his Disciples retayneth onelye Twelue By these and suche lyke examples euerye faythfull man is taught to followe and serue God although hee haue neuer a fellowe M. Let no man therfore faint or be discouraged in this wicked world where verye fewe are founde whiche cleaue faythfullye to the Lorde as though the Lorde had the lesse care of the faythfull because they are both abiect and fewe in number but rather lette vs vndoubtedlye beleeue that our Sheepheard Christ Iesus wyll not neglect or forget one of the least of his shéepe Multitud doth not auayle to saluation For as the multitude of the wicked shall not saue them from destruction so the paucitye or smalnesse of number of the Iuste shall nothing let whereby they may not bée saued M. Also because these were speciallye geuen to Christ of the Father that Gods election might take place it was necessarye that they shoulde abyde and perseuere with him vnto the ende Rom. 11.29 A For the giftes and calling of God are suche that hee can neuer repent him of them For hée is wont to finishe the good worke which hée hath begon in his seruauntes 68. Then Symon Peter aunswered him Lord to whome shal we go Thou hast the vvordes of eternall lyfe Then Simon Peter Bv. Simon Peter hauing alwayes a feruent faith and zeale to Christ Iesus and nowe also making aunswere not in his owne name but in the name of all the rest cryed out with great courage Lord to whome shall wee goe Thou hast the wordes of lyfe C. This was the Iudgement of them all except Iudas who had nothing that was sincere in him M. Peter might haue sayde simplye Lorde wée wyll not goe awaye but hée thought it better to expresse twoo causes of tarrying why hée and his brethren woulde abide styll with Christ First because they vnderstande and perceyue that his doctrine is wholesome and of power to geue lyfe Secondly because whether soeuer they go leauing Christ there is nothing to bée found but death R. By this aunswere of Peter wee plainelye sée the same to bée true which the Apostle writeth saying The preaching of the Crosse is to them that perrishe foolishenesse i. Cor. i. 18 but vnto vs which are saued it is the power of God C. This is a notable commendation of the Gospell that it ministereth vnto vs eternall lyfe Rom. i. 16 being the power of God to saluation to euery one which beléeueth the same For otherwise is lyfe offered to vs in the Gospell when as God fréelye reconcileth him selfe vnto vs 2. Cor. 5.19 not imputing our sinnes to vs. Hereby therefore wée learne that wée must followe our Maister Christ aloane and must cleaue onelye vnto him which can bring to vs euerlasting lyfe Bv. This lyfe is not founde in the Philosophie of Plato or of Aristotle neyther is it to bée founde among the Pharisées and Monkes Death sheweth it selfe in the Institucions of these men death deceyte and destruction is in the whole worlde and falleth vpon the pate of such men as are carelesse and followers of foolishe thinges and hée aloane escapeth death deceyte and destruction whiche faithfullye imbraceth Christ and cryeth with Peter Lorde whether shall wée goe wee wyll abyde with thée for thou hast the wordes of eternall lyfe In thy word in the Scripture in the holy Gospel and in thy selfe is the light the waye the trueth and the lyfe 69. And wee beleeue and are sure that thou art christe the Sonne of the lyuing God M. To those that departed the Lord sayde But there are some among you which beleeue not Verse three score and foure Peter here on the contrarye part to put awaye all suspition of vnbeleefe from him selfe and from the rest of his brethren and might seperate him selfe from the fellowshippe of vnbeléeuers sayeth And wée beléeue and are sure that thou art Christ the sonne of the lyuing God In these words Peter briefly comprehendeth the summe of Faith And hée placeth Faith in the first place because the obedience of Fayth is the beginning of true vnderstanding yea Faith it selfe is the true eye of the minde But strayte after knowledge is added which discerneth Fayth from erronious and false opinions Faith is the eye of the minde For the Turkes the Iewes and the Papistes do beleeue but they knowe nothing Faith and knowledge tyed togeather But Fayth is tyed to knowledge because Gods truth is certainely and vndoubtedly knowne vnto vs not suche truth as mans knowledge is able to apprehende but such as the spirite of God doth seale in our hartes M. Therefore Christian Faith hath this propertye aboue all other to knowe that which it beléeueth that which can neuer bée sayde of any mannes Fayth that euer hath béene or shal be in the worlde because theyr Fayth is not of true but of false thinges R. So that first of all wée must beléeue the woord then followeth knowledge and the vnderstanding of the trueth of the worde B. In Peter the feruencye of
hath opened and reuealed to vs the hydden treasures of God They are worthy therefore to perishe miserablye who being called gently and louingly of Christ wander else where Out of his bellye shall flowe Riuers Bv. By this hée meaneth the plenty and abundaunce of al giftes and good works C. For in him he teacheth is stoare and sufficient to fyll vs. The Metaphor in shewe séemeth harde when hée sayth that Ryuers of water of lyfe shal flowe out of the bellye of the faithfull notwithstanding the scence and meaning is plaine inough that the beléeuing shall neuer want any spyrituall goodnesse Hée calleth that the water of lyfe which in springing shal neuer decrease or waxe drye as is sayde before The bellye of the inwarde man is the conscience of the heart And by floodes hée meaneth the manifolde Graces of the Spyrite which are necessary to the spyrituall life of the Soule To bée short here is promised vnto vs as well the perpetuity of the giftes of the spyrite as the plentye of the same 39. But this spake he of the Spyrite which they that beleeue on him should receyue for the holye Ghost was not yet there because Iesus was not yet glorifyed But this spake hee M. Because the woordes of Christ were to the ignoraunt obscure and darke as Parabolicall therefore it séemed necessarye to the Euangelist to expound the same C. The name of water is sometyme geuen to the Spirite because of cleanesse because it belongeth vnto him to purge our fylthinesse but in this place and in such lyke there is not al one manner of speache and that because we are voide of all humour moystnesse of life vntil such time as the spirite of god doth water vs with his spiritual and heauenlye dewe And here is a figure called Synecdoche because all the partes of life are comprehended vnder this one worde of water whereby also wée gather that whosoeuer are not regenerate by the spirite of Christ are to bée counted for dead men although they séeme to them selues to haue lyfe For the holye Ghost was not yet M. These wordes shewe the cause wherefore it was sayde VVhich they should receyue and not rather VVhich they that beleeue haue receyued Because sayeth hée The holye Ghost was not as yet Bv. Hée speaketh not here of the essence of the holye Ghost which is coequall and coeternall with the Father and the Sonne M. For it is written By the worde of the Lorde the Heauens were made and all the powers of them Psal 33.6 by the breath of his mouth And the whole Scripture of the olde Testament doeth testifye no lesse of him than of Christ the worde of God Neyther doth hée speake simplye concerning his working and giftes in the faithfull as though before Christ was gloryfied the holye Ghost dyd not worke in the mindes of the Godlye as well in the tyme of the olde Testament as of the Newe when as he manifestlye declared himselfe in the Prophetes in the Patriarkes in the Godlye Kinges and in all those godlye men which began to cleaue vnto Christ whether they were Apostles or others that many wayes C. But the Euangelist doeth deny that the same grace of the spirite which after the resurrection of Christ was shed out vppon 〈◊〉 was openlye geuen so long as Christ was in this worlde vnder the humâ—â—â— base forme of a seruaunt And hys forsaketh comparatiuelye as when the new Testament is set against the olde God promiseth his spirite to the faythfull as if hée had neuer geuen the same to the Fathers Then verilye the Disciples receiued the first fruites of the spirite for whereof came Fayth but of the Spirite R. And dyd not the Apostles cast out Deuelles by the power of the holye Ghost and confesse Christ to bée the Sonne of GOD before the Crosse And the confession of Fayth is a worke of the holye Ghost and not of fleshe C. Therefore the Euangelist doeth not deny but that the grace of the Spyrite was geuen before the death of Christ to the Children of God but hee affirmeth that the same was not yet so manifest and euident as it should bée afterwarde For this is the principall ornament and bewtye of the kingdome of Christ that hée gouerneth his Church by his holye spyrite But hée tooke then the iust and solemne possession of his kingdome when hee was exalted to the right hande of his Father It is no maruayle therefore if hée deferred the full exhibition of his Spirite vntyll that time Regeneration the feuite of the spirite But it may bée demaunded here whether hée meane the visible graces of the Spyrite or regeneration whiche is the fruicte of Adoption I aunswere The holye Ghost appeared which was promised at the comming of Christ in those visible gyftes as in a glasse notwithstanding properlye hée speaketh here of the power of the holy Ghost by which wée are borne againe in Christ and are made newe creatures 40. Many of the people therefore when they hearde this saying sayde Ofâ— trueth this is the â—â—â—phete Bv. Here is repeateâ—◠〈◊〉 the truth of the Gospell is receyueâ—â— the world For those thinges which hée had spoken euidentlye and plainlye made the multitude diuerslye affected in the which were both good and simple and also wicked and peruerse hearers C. Wherevpon some thinking one thing and some another there roase contencion among the people And there are reckened vp thrée sortes of hearers of Christ Thre sorts of hearers of Christ The first sort confessed Iesus to bée a true Prophete whereby wée gather that they dyd not abhorre his doctrine but howe light and friuolous this confession was it appeareth thereby that they alowing the teacher neyther vnderstoode nor felt what hée meant or spake For they could not trulye imbrace Christ as a Prophete but they must also acknowledge him to bée the Sonne of God and the aucthour of theyr saluation notwithstanding in this they doe well that they thinke some diuine power to bée in Christ which causeth them to reuerence him For being thus apte to bée taught they might easely haue attayned to Faith as is sayde in another place 41. But other sayde this is christ But some sayde shall christ come out of Galilee But other sayde C These dyd better which plainlye confessed Christ M. For they séeme to profite better in the doctrine of Christ than others and to bée better instructed and learned in the holye Scriptures than others Bv. For they acknowledge him to bée the true Messias promised before in the Lawe and the Prophetes which was a true confession For it comprehendeth the whole sum of al the Christian fayth and the Reuelacion thereof is sayde to depende not of fleshe and blood Mat. 16.17 but of the spyrite of God But some sayde shall Christ C. The thirde sorte resist being euyl and vnbeléeuing and corrupted with the Leuen of the Pharisees which do not onely thinke and speake otherwise than dyd the
his worde and abide in the same R. For he which abideth to the ende the same shal be safe Mat. 10.22 C. Therefore by this noate he putteth a difference béetwéene hipocrites and his true disciples because they which haue falsely boasted of fayth do by and by faint in the midest of theyr race but the faithfull constantly goe foreward to the goale Therfore we must endeuour our selues to bée constaunt that we may be counted the true Disciples of Christ R. To this effect partayneth the parrable of the seede which Christ propoundeth in another place where the sundrye and dyuers condicions of such as receyue the Gospell is manifestly declared Mat. 13.3 M. But by this notable exhortacion Three thinges to be noted thrée thinges necessary to be knowen are signifyed The fyrst is whereof Fayth in Christ doeth come The seconde is what we must beleue concerning Christ the thyrd is in what fayth in Christ is to bée continued and confyrmed If sayth he yee abyde in my worde Therefore they had alreadye ioyned them selues to his word so sone as they beganne to beléeue they conceyued fayth by the hearing of the worde of the Lord as the Euangelist also taught when hée sayde Rom. 10.17 As hee spake these thinges many beleeued on him So the Apostle sayth that fayth commeth by hearing and hearing by the worde of God Secondly if so bée fayth commeth by hearing of the worde of the Lord and if it bée our part to abyde in the same and that we ought not to beléeue any other thing than the verye same which is set before vs by the worde whereby we conceyue Faith and in beleeuing the whiche wée abyde howe foolishe are they which at this daye saye they knowe not what they ought to beléeue and what not If so be they were abyding in the word of the Lorde they should knowe what to beléeue But because they haue already applyed their eares and mind to humane doctrine it commeth to passe that they being ignoraunt of Gods truth are caryed about with euery winde of doctrine the which the Apostle forbiddeth Thirdlye this also is manifest Eph. 4.14 in what Christian fayth ought to bée maintayned and confirmed when he sayeth If ye abyde in my worde So that wée must abyde in that from whiche we haue conceyued our fayth Wée are begotten by the worde of truth through fayth and by the same wée are strengthned and confirmed So the Apostle sayeth that some are ordained teachers Euangelistes Iam. 1.18 i. Pe 1.23 and Shéepheards that not onely wee might come to the vnitye of Fayth but might also bée confyrmed in the same Ephe. 2.13 and may growe vnto a perfecte man Wherevppon it followeth that they which abyde not in the word of Christ but are caryed about with sundry strange doctrines dispersed by offences and are quite drawne awaye from the trueth by the Crosse by threatninges and persecutions are not the true Disciples of Christ Iesus Concerning these Saint Iohn sayeth They went from vs 1. Ioh. 2.19 but they were not of vs. It is great glorye to bée a Disciple of Christ whiche is the Sonne of the lyuing God Some doe boaste that they haue béene the Disciples of Socrates of Pythagorās and of Aristotle but these were menne and erred them selues and led others also into errour But Christ is the trueth and the lyght of the worlde whosoeuer followeth him walketh not in darkenesse but shall haue the lyght of life M. Wherefore they which obiect vnto vs the loue of Christ toward his Church as to his Spouse and doe thereby gather that it can not bee that hée shoulde forsake the same and suffer the same to fall into errour and doe also pretend that auncient Fayth of the Church of Rome and of the Apostolicall doctrine Rom. 1.8 of the which Paule maketh mencion replenished at this daye withall supersticions errours and false worshippinges and Ecclesiasticall tyranny doe reason as if it were sufficient to the retayning of the trueth that Christ abydeth all one for euer and is not chaunged and because the Church of Rome long agoe receyued the Apostolicall Fayth and requireth not of the Faythfull that they also should abyde in Christe and in his worde when as the Apostle him selfe sayth that there should come a defection and Apostacy in the Church 2. The. 2.3 But rather let them proue vnto vs that the Church of Rome hath constantlye aboade vnto this daye in the worde of the Lorde and in the Doctrine of the Apostles 32. And ye shall knowe the trueth and the trueth shal make you free Bv. But how dyd they beléeue when as yet they knewe not the trueth Question Verylye Fayth leaneth to the trueth and apprehendeth the same therefore they are not ignoraunt of the trueth which beléeue I aunswere C. Hée sayeth that they shall knowe the trueth Aunsvvere whiche come to any knowledge of the same As yet they were verye rude and scarce entered to whome Christ here speaketh therefore it is no maruaile if so bée he promise vnto them more large vnderstanding of his doctrine but it is a generall sentence Bv. For the knoledge of Christians hath degrées and steppes and the knowledge of the trueth increaseth in processe of tyme as maye bée gathered by many other places of scripture C. Wherefore howe greatlye soeuer any of vs haue profited in the Gospell wée must styll procéede and goe foreward daylye And Christe vouchsafeth to geue this rewarde vnto the constancye of his Disciples that hee maketh him selfe more famillyarlye knowne vnto them For hée it is which ingraueth his word into our heartes by his holye spyrite he it is which daylye dryueth awaye the clowdes of darknesse out of our mindes whiche obscure the brightnesse of the Gospell Therefore to the ende the trueth may appeare vnto vs at the full we must seriouslye and constantly cleaue vnto the same M. Let vs also noate to whome the trueth is here promised not to all but onely to the true Disciples of Christ and they are the electe which are geuen to Christ of God the Father concerning whome reade the seuen and thirtye verse of the sixt Chapter going before The Reprobate therefore haue no hope to knowe and vnderstande the trueth although they beare the name of Christ and are vnder the profession of his faith and are learned and wyse according to this worlde The secreate of the Lord is reuealed to them that feare him The Apostle sayeth that this trueth is the misterye of GOD in Christe Iesus Psa 25.14 the whiche is hydden from this worlde Ro. 16.25 that is to saye from the wisedome reason and vnderstanding of all fleshe And for this cause it can not bée that any other should loke for this knowledge of the truth than they which are the true and vnfained disciples of Christ the which knowledge is gotten no otherwyse than by the reuelacion of Iesus Christ in
the holye Ghost Bv. Trueth in this place is opposed or compared with the shadowes of the Lawe And that is trueth Trueth defyned according to the Hebrewe phrase which is the most perfect essence of any thing and the verye absolute perfection it selfe of a matter Therefore to such as perseuere the Lord in processe of time wyll open all the misteryes of pyetie and of the kingdome of God geuing vnto them all knowledge and vnderstanding which maye seeme to appertaine to true Godlinesse And the trueth shall make you free M. This place is excellent and worthy to bée noated The Lorde promiseth to his true Disciples which abyde in his worde fréedome by the trueth which they shall certainely knowe and so hée commendeth the knowledge of the Gospel of the fruite whiche we receyue thereby or of the effect Bv. The trueth I saye which is the Sonne of God Christ Iesus is the delyuerer of the worlde or Faythe it selfe whiche cleaueth vnto the euerlasting trueth maketh vs frée if so be we be the Disciples of Christ perseuering in his worde C. This is an incomparable benefite wherevpon it followeth that there is nothing better than the knowledge of the Gospell All menne féele the yoake of bondage and seruitude and doe confesse the same to bée a myserable thing seeing then the Gospell doeth delyuer vs from the same it followeth that the same is the treasure of the most happye and blessed lyfe Nowe let vs consider what liberty it is which Christe here noateth vnto vs. Bv. Hée speaketh of the libertye of mennes mindes whiche altereth not the state of Fortune setting the bodye free from the Lawe and bondage of the Maister but it deliuereth the minde from sinne Freedome of the minde from wicked and worldly desyres from the Tyranny of the Deuell from the feare of death from the seruitude of humane constitucions and from the yoake of the Lawe C. Wherefore séeing we obtaine that libertye by the benefite of the Gospell it maye thereby appeare that wée are by nature the seruauntes of sinne Wee must also noate the manner of delyueraunce For so long as wée are ruled by our sence and reason wée are bondmen to sinne but when the Lord doeth regenerate vs by his spyrite hée doeth make vs frée that being loused from the miserable bondes of Sathan wee maye wyllinglye serue the Lord in holynesse and righteousnesse al the dayes of our lyfe C. But regeneracion commeth of faith whereby it apeareth that freedome commeth of the Gospell Now let the Papistes bragge of theyr fréewyll wée knowing our owne seruitude and bondage wyll glorye in no other than in Christ R. Christ therefore teacheth in this briefe sentence after what manner wee are brought into the libertye of Gods children Fyrst we must here Christ Secondly we must beléeue that is to saye we must abyde in his worde and endure temptacion and abyde the Lordes leysure thirdlye we must be Disciples of Christ For he which beleeueth in Faith heareth the worde of God he which heareth the woorde of GOD hee is a disciple of GOD Fourthly we must knowe the trueth The worde is the trueth and hée whiche beléeueth the worde hée truely beléeueth the verity Lastly we must be frée And we must noate that libertye hath his degrées according to the manner of his Faith Rom. 8.23 Wherefore Paule being frée grooned styll looking for the full and perfect delyueraunce 33. They aunswered him we bee Abrahams seede and were neuer bonde to any man howe sayest thou Ye shall bee made free C. This aunswere was confusedly made vnto Christ and that by suche as were contemners and not beléeuing And this manner is muche vsed in the scriptures so often as mencion is made of the bodye of the people generallye to ascribe vnto all menne that thing which belongeth onelye to one parte M. The vnbeléeuing Iewes therefore brake foorth into the middest ▪ and there also gayne sayde Christ where there was nothing that appertayned vnto them Bv. They swelled with the nobillitye of theyr auncetours according to the fleshe but they vnderstoode not that the Lorde spake of the libertye of the minde C. They coulde not abyde that they being a chosen and holye people shoulde be brought into bondage For what had the adoption couenaunt profited them by which they were segregated or seperated from other Nations vnlesse they had beene counted the children of God Therfore they thinke that they haue iniurye done vnto them when liberty is offered vnto them as a benefite comming of fauour and grace M. Therfore to the end they might styrre vp the myndes of the simple against Christ they accuse him to bée a sclanderer of the aucthour of the whole Nation as though he made bothe him and his posteritye contemptible with the vyle yoake of seruitude Such spite and disdaine Sathan also vseth when he obiecteth to the ministers of Christ whiche preache the Gospell the contempt of the Saintes as though they dyd abase and discredite euery saint by exhorting menne to repose their trust onely in Christ Hée knoweth that the Saintes among Christians are in great estimation and that they are worshipped of some for gaine and of other some by simple ignoraunce and therefore neyther part can abyde that the Saintes shoulde bée contemned For this cause to hynder the race of Gods worde he rayseth vp certaine Pharisées whiche crye that the Saintes are to bée worshipped whome notwithstanding these Euangelists contemne And neuer were bonde to any man C. It maye séeme verye absurde that they denye them selues to haue béene at any tyme in seruitude séeing they were so oftentymes oppressed of other Tyrauntes and were subiect at that tyme to the Empyre of Rome Hereby wée maye easely perceiue how foolishe and vaine their boasting was and impudencye also in lying notwithstanding here was some pretence or collour because the vniust domination or rule of the enemies was no let but that by right they might abyde free R. For they séemed to haue respect vnto these notable promises as where it is sayde I haue made thee a Father of many Nations Gen. 17.5 I wyll make thee to grow exceedinglye and wyll make Nations of thee Yea Kinges shall proceede of thee Also Ge. 22.17 Thy seede shall possesse the gate of his enemies And in thy seede shall all the Nations of the earth be blessed C. But in this first of all they erred that they dyd not consider that the right of their adoption was founded vpon the Mediatour onely For howe came the séede of Abraham to be frée but onelye because it was exempted from the common seruitude of mankinde by the especiall grace of the redéemer Abrahams seede free by Christ The other error also is lesse tollerable that for so muche as they being bastards woulde not withstanding bée reckened among the children of Abraham and dyd not consider that it was the onelye regeneration of the Spyrite which maketh them the Lawfull Sonnes
your selues whoale yée abide desperate M. They were therefore blinde wherevpon in another place he calleth them blind leaders of the blind but not as were the Idiots and simple sorte Mat. i5 i4 otherwise he would haue sayde as he sayth here They should haue had no sinne yf so be they had béene blind and Ignorant of the sacred Scriptures as were the vnlearned C. Notwithstanding when he sayeth that they which are blind haue no sinne he doth not therby excuse Ignoraunce as though it were no synne only he geueth vs to vnderstande that the disease maye haue a remedy when the same is felt in time because when the blind man commeth to be restoared to his sight the Lorde is ready to helpe R. As if Christ shoulde haue sayde if so be you knewe your blindnesse the synne of vnbeléefe would not abide in you but puttinge awaye infidellitie yee woulde beleeue in mée but because yee doe not knowe your blindnesse therefore ye abide vnbeléeuing C. For they are incurable who hauing no feeling of their synnes despise the grace of God R. Therefore that is horrible blindnesse to be Ignoraunt of our blindnesse euen as not to knowe our sickenesse is almost a disease incurable the which we may behould in mad men And as the firste step to recouer helth is to acknoweledge our Infirmitie euenso the first steppe to Fayth is to knowe our impietie and Ignoraunce i. Ioh. i 8 To this effecte appertayneth that which saint Iohn hath writen in another place saying If we confesse our sinnes he is faithfull and Iuste to forgeeue vs oure sinnes and the bloud of Iesus Christ his sonne shall cleanse vs from all Iniquitie B. Wée sée also here playnly that hée condemneth this synne namely the refusall and contempte of the trueth when men knowe the same wherevpon there is no doubt but that they shall haue pardon remission with saint Paule which sinne only by ignoraunce and either neglect the trueth or else persecute the same The truth shal be knowen at the length to the reprobate in suchwise that they them selues shall saye they sée and shall haue all collers and pretence of Ignoraunce taken awaye from them Suche also were these Phariseis They had heard those thinges of the Lord and saw such thinges in him that their mindes were constrayned to acknoweledge him to be a Prophete of God and yet for all this Sathan did so carry them that they did persecute hym with mortall hatered Therfore their sinne remained Sinne against the holye ghost without pardon or remission they hauing synned agaynst the holy Ghost setting them selues so openly against the words and déedes of the Lord. Bv. We haue also here a sure and infallible Iudgement of the trueth pronounced against the maintainers of frée will For yf these men were blynd that is to say if they knewe their seruitude infirmity and corruption by sinne they shoulde be illuminated by the grace of Christ but now because they sée that is because they boast of the strength of the fleshe and do not only magnifie the grace of Christ blyndnesse and syn remaineth in them And hée sayth plainly Your synne remayneth For in saintes also there is synne but it is taken awaye it is not imputed it doth not remaine in the wicked only there remaineth sinne and damnation M. There is therfore a passing synne and a remaining synne To this effect parteyneth this saying He which beleeueth in the Sonne hath euerlasting lyfe but hee which beleeueth not the Sonne shall not see life but the wrath of God abydeth on him Let vs therfore beléeue in the Sonne of God let vs confesse vnto him our sinnes that we being illuminated by him and absolued from our sinnes wée may come at the last to that light which no man can attaine vnto ⧠The tenth Chapter 1. Verely verely I saye vnto you hee that entereth not in by the Doore into the Sheepefoulde but clymeth vp some other way the same is a Theefe and a Robber Verily verily J saye vnto you M. BECAVSE the Priestes Scribes and Pharisées did not onely submitte themselues vnto Christ but also did chaleng vnto themselues power and aucthoritie ouer the people of God euen as if they had bene their true pastours and guides and therefore coulde not abyde that the vnlearned multitude shoulde beléeue in Christ and shoulde follow him as shéepe doe theyr sheapehearde the Lorde doth verye well boath to the confusion of false pastours and also to the confirmation of the simple propounde all this whole matter after the manner of a Prouerbe by which hée doth describe what difference there is betwéene true and false pastours whiche take vpon them the office of féeding the Shéepe C. And because the fewnesse and small number of the faythfull might muche discredite hys doctrine hée goeth about to proue that not all which vsurpe office in the Churche are to be reckoned in the number of Pastours and sheepe Shepe and the Sheaphearde but that the true Pastours are discerned from reprobates and the true shéepe from those that bee counterfaytes by thys marcke if so be that hee bee the onelye scope and the beginning and ending of all thinges This admonition is necessary for all ages and times but especially for this our age For there is not a more pestilent plague to the Church than when wolues créepe in vnder the cloake of pastoures Christ doth plainly here deny them to be counted for pastoures which boast that they ought so to be taken and accounted of or that they ought to be nombered among the shéepe which glory in externall signes He speaketh here of the Iudaicall Church and in this poynt there is noe greate difference betwéene that and oures He that entereth not in R. Christ doeth not by naked and bare wordes euen at the first teach that he is a shepheard but by this parable suspendeth the mindes of his auditoures that afterwarde by the exposition of the same he might make that which in the beginning they heard not without admiration and a desier to knowe to sinke deper into their mindes C. But they doe foolishly which discus very curiously euery part of this parable Let it therefore suffice and satisfie to hould this summe namely that forsomuch as Christ maketh his Church like vnto a shepfould into the which God gathereth all his shéepe together he compareth himself to a dore because there is no other enterance into the Church than by him Herevpon it followeth that they are good Pastoures which lead the right waye vnto Christ they which geue them selues to Christ aloane are rightly sayd to be gathered into Gods shepfould and to be of his flocke Moreouer all this is referred to doctrine For seeing in Christ all the treasures of wisdome and knowledge are hid he which swerueth from him is neither in the right waye nor yet is like to enter in by the dore Therefore we shall easyly know which is the true Church and who
theire desiers whiche exceeded very much by this meanes which he prescribeth Hee promiseth not vnto his disciples the grace of his Father which might deliuer them from all care and labour but whiche mighte arme them with inuincible fortitude agaynste theyr enemies and defende them agaynste the huge heape of dissentions whych they shoulde sustayne Therfore if we desire to bee saued according too the Rule of Christe we muste not desire to be frée from euils neyther muste wee praye vnto God to deliuer vs by and by into blessed reste and peace but we must coÌ„tente our selues with a sure truste and hope of victorye and must stronglye and constantly resiste all euils from the which Christe prayeth hys father that wée may haue a happy deliuerance 1. Cor. 10.13 R. For God is faithful which wil not suffer vs to be tempted aboue our strengh Mat. 6.13 but in the midest of temptation will make awaye that we may be able to beare it M. To thys effecte perteyneth this petition of the Lordes prayer Leade vs not into teÌ„ptation but deliuer vs from euill C. To be shorte God taketh not those that are his out of the worlde bicause hee woulde not haue them Idle and sloughfull yet notwithstanding he deliuerethe them from euill leste they shoulde be destroyed For he woulde haue them fyghte but he woulde not haue them wounded to deathe R. Therefore by this woorde Euill vnderstande not affliction Crosse and death but sinne impietie infidelitie and falling a way from the Gospell the which euil being taken away other euills wil turne to good For in that Christe hath taken a waye synne the euills and wages of synne remayning hee declareth his glory and power by which of euill hee maketh good For deathe bycause it is the rewarde of synne and the Crosse bicause it is the hyer of sinne are euills but synne beeyng taken a waye by faythe they are made good and they must abyde with the Godly in this worlde that they may be proued and purged as it were through fyre 17. Sanctify theÌ„ through thy truth thy worde is the truthe M. Before hee sayde I haue giuen vnto them thy worde nowe he prayeth that they mighte bee sanctified with the spirite of God at their entering into the Apostleship whereby the truthe of God mighte be spred throughout the whole worlde that is to saie that they mighte supplie his roome and bee confyrmed Therefore this sanctification comprehendeth the kingdome of God and the righteousnesse thereof that it mighte also bee extended to all the béeleeuing though not Apostles the whiche is brought to passe when God renueth vs by hys holy Spyrite and confyrmeth the grace of renouation in vs and continueth the same to the ende Fyrste of all therefore hee prayethe that the Father woulde sanctifie hys disciples that is too saye that hee woulde whollye addiecte them vnto him and take them too him selfe as a holie and principall charge Secondlye hee shewethe the manner howe hee woulde haue them sanctifyed and that not withoute cause For there are sertayne braynesicke Menne whiche babble and prate muche of sanctification but doe omit the truthe of God by whiche hee consecrateth vs too him selfe Moreouer bycause others no lesse mad than they do tryffle and toie with that truth of the which ther is mention made here and do in the meane time neglecte the worde Christ plainelie affirmeth that the truth is no wher els to be found than 〈…〉 which doth 〈…〉 is it 〈◊〉 For 〈…〉 be sâ—â—â—led with â—â—â—pe and work according to the custome of the lawe saâ—â—g the bloude of Christ is mutable and hâ—ddeâ— from our eyes Therfore it is 〈◊〉 the consciences by the worde of the Gospel which is the truth And the word is this Christ dyed for vs 〈…〉 for my â—â—eepe â—ake ye 〈…〉 thys is my body which iâ— giuen for your drynke yeâ— this is my bloude â—hiche is shed for you And suche lyke 1 Pet. â— 18 Ioh â— 1â—.15 Mat. 26 26 Ephe. â— 26 In this sence Paule affirmeth that the church is clensed by the fountayne of water in the worde of life R. Also Christ sayth Now are ye all cleane through the vvorde which I haue spoken vnto you And Peter sayth Ioh. 15.3 Purifying your soules in obeying the truth by the spirit C. It is God onely whiche sanctifieth 1. Pet. 1.22 A. I am the Lorde sayth he vvhich sanctifie you but bicause his Gospell is the power of saluation to euerye one that beleeueth whosoeuer forsaketh that meane Rom. 1.19 he must needes be more filthe euery day than other Truthe here by excellencie is taken for the light of Heauenly wisedome in the which God hath reuealed him selfe vnto vs that hée mighte make vs lyke 〈…〉 18. As thou dyddest send me into the worlde euen so also haue I sente them into the worlde C By another Argumente he confirmeth his prayer namely bicause his and the Apostels calling was all one Now sayth he I commit vnto them that office which hytherto I my selfe haue sustayned and borne at thy commandement Therefore it is necessary that they be instructed and armed with the power of thy spirite that they maye bee able too beare so greate a burthen M. And he vseth here according to the Hebrue phras one tence for another as I haue sent for I will sende For hee sente them not vntyll after his resurrection Mar. 16.15 Also here we haue to noate who they are whiche may hope that this heauenly santification shal bee geuen them to discharge the office of preachyng There are some whiche runne of them selues vncalled and there are other some which beeing only taught and called of men runne without the diuine disposition and calling of God Neyther of them haue to hope for the sanctification of the spirite But they whome Christ sendeth into the worlde which are sanctified by the spirite of God to be ministers of the truth Suche were the Apostles whom Christ inteÌ„ded to send foorth into the world euen as he him selfe was sent foorth of the Father Also we muste weye how greatly we oughte to esteeme the doctrine of the Apostles Althoughe they were men yet notwithstanding by the testimonie of Christe him selfe they were so sent into the worlde euen as he was sente of the Father Therefore he which heareth them heareth God hym selfe and he which despiseth them despiseth God Luk. 10.16 Finally let vs consider to what ende the Apostles were sente into the worlde R. They were sente of Christe euen as Christ was sente of the Father Nowe Christe was sente to shewe the will of his Father that is to saye the Gospell he was also sente to be a lyuely example and to beare the crosse M. not to rule in the worlde after the manner of men but to be as it were the seuaunte oâ— others when as notwithstanding he was Lorde of all R. Euen so also the Apostles were sente not to teache mans inuentions but the
for deuine lawes it hath Priestes and Philosophers which are learned elloquēt and of greate authoritie agaynst whom thou settest vs which are naked vnprepared vnlearned and barbarous men C. Therefore bicause almost no mortall man was fitte for so heard an office therfore Christ endueth his Apostles with the spirit of grace And in déed it is a thing far surpassing the strength and power of man to gouerne the Church of God to prefer the Ambassage of eternall saluation to erect the kingdome of God in earth and to lift vp men vnto heauen Wherfore it is no maruayle if so be none be found fitte but hee which is endued with the holye ghost 1. Cor. 12. For no man can speak one word of Christ except the holy Ghost gouerne his tong so far is euery one from the faythfull discharging of so notable an office But this glory belōgeth only vnto christ to frame appoynt those teachers which he setteth ouer his Church For therefore he receyued the fulnes of the spirite that he might geue vnto euery one of the measure of the same And séeing he is the only Shepeheard of the Church it is necessarie that those Ministers whose labour he vseth in the Church haue the power of the spirite from him the which he declared by an externall signe when he breathed vppon his Apostles What horrible sacriledge thē is that of the papists which take that honour vnto them selues which belongeth vnto the sonne of God C. For their consecrating Bishops depraue these woordes when in making their Masse Priestes they boast that they breath out the holy Ghost by belching But the matter it self doth plainly declare how much their filthy breathing doth differ from the deuine breathing of Christ bicause of brutish horses they do nothing els but make ignorant asses Wherefore they vsurpe vnto themselues the glorye of the diuinitie which professe that they geue the holy ghost by breathing We must also note that Christ indueth them with necessary giftes whom he calleth to the pastorall offices that thei may be able to execute their office or at least not vnprepared for the same Therefore let vs beleue that they are lawfull pastors of the Church who as it may appere are endued with the grace of the spirite But some will say Obiection if so be Christ at this tyme gaue the holye Ghost by breathing the sending of the holy Ghost afterward may séeme superfluous Answer Answere The holy Ghost was so geuen to the Apostls in this place that they were only sprinckeled with his grace and not endued with his full power For whē the spirite appered in fyery tonges lighting vppon them they were wholy renued But at this tyme he did not so ordaine them preachers of his Gospell that they might biandby go forth to the same but rather as it is sayd in another place hée commaundeth them to be quiet Luk. 24.42 and to abyde in the Citie vntil such tyme as they wer endued with power from aboue And when Christ might haue geuen grace to his Apostles by secret inspiration he added therunto visible breathing to the end he might not onlye instructe them with wordes but confyrme them also with a certayne signe Ier. 19.10 to the ende the myndes of the disciples might doubt the lesse of the truth of the promise The like signe Ieremy vsed in threatning destruction of Ierusalem But we must also note that the word is ioyned to the externall and visible signe For hereof sacramentes take their force Not that the efficacie of the spirite is included in the voyce which soundeth in the eares but bicause the effecte of all those things whiche the faythfull vnderstande and féele by sacraments dependeth vpon the testimonie of the worde Christ breatheth vpon his Apostles but they receiue not only brething but also the holy ghost And wherefore but onely bicause Christe promiseth vnto them Thus it commeth to passe in Sacraments Whervpon we may gather that whatsoeuer sacraments men haue deuised are nothing els but méere toyes bicause there cā be no truth in signes but where the worde of God is present 23. Whosoeuers sins yee remit they are remitted vnto thē and whosoeuers sins ye retaine they are retained C. After that Christ had ordeined and appoynted Ambassadours to be sent foorth into the world now more expresly be describeth the office or ministerie of his Apostles and comprehendeth in fewe wordes the summe of the Gospel For this power of remitting of sinnes must not be separated from the office of teaching Sinnes remitted by Christ to that which héere it is annexed M. The sonne of God him selfe came into this world and suffered the death of the crosse to bring remission of sinnes vnto mankinde So said the Angell Mat. 1.21 Lu. 24.47 Rom. 4.6 He shall deliuer his people from their sinnes For in this consisteth our saluation that our sinnes are fréely forgiuen vs euen as damnation standeth in the retayning of them Remission of sinnes pronounced by the Apostles C. Therfore the speciall ende of preaching the Gospell is that men may he reconciled vnto God bicause remission of sinnes is frée euen as the Apostle Paule teacheth in the fyfth Chapter of his seconde Epistle to the Corinthians where vpon this consideration he calleth the Gospel the ministery of recōciliation Many other things the Gospell conteyneth but this is the speciall thing which God intreateth of in the same that he might receyue men into his fauour not imputing vnto them their sinnes They therefore whiche will shewe them selues faythfull ministers of the Gospell muste be very paynefull in this poynt For the Gospell dothe differ speciallye from prophane Philosophie in this Saluation consisteth in free remission of sinnes that it placeth the saluation of mankinde in the free remission of sinnes For héereof come other benefytes of God as that God illuminateth and regenerateth vs by his holy spirite that he maketh vs lyke vnto hymselfe and armeth vs with inuincible fortitude agaynst the worlde and the diuell So that the whole doctrine of pietie and the spirituall buylding of God standeth vpon this foundation that God deliuering vs from all our sinnes adopteth vs to be his sonnes M. But it maye be demaunded Obiection howe Christe giueth vnto his Apostles power to remitte sinnes seeing it belongeth only vnto God to remitte sinnes Answere Answere Christe so commaundeth his Apostles to remit sinnes that he doth not geue vnto them that whiche belongeth vnto him selfe It is proper to him selfe to remit sinnes this honor as it is proper to him selfe he doth not geue vnto hys Apostles but commaundeth them in his name to pronounce remission of sinnes that by them he might reconcile men vnto God And to speake properly he hym selfe alone forgiueth sinnes by hys Apostles Notwithstanding this was giuen to establishe our fayth when he so greatly extolleth their power that he maketh them witnesses onely and proclaymers of this grace and not the authors of the
keepe it he dothe not denie that to bee true whiche the woman had sayde Blessed is the vvombe that bare thee and the pappes that gaue thee sucke but extolleth those whiche heare the worde of God and keepe it C. Therefore Christe heere for this consideration commendeth fayth bicause the same beeing contente with the simple worde of God dependeth not vppon the sence and reason of fleshe and bloud So that he comprehendeth the force and nature of fayth in a briefe definition namely that it standeth not in the present aspecte but pearceth vnto the heauens and beleeueth those thinges whiche are hidden from humayne vnderstanding To this effect pertayne these sentences Fayth is an assurance of things which are hoped for Heb. 11.11 1. Cor. 5.7 and a certenty of things which are not seene Aso VVe walke by fayth not after outvvarde appearaunce The which places signifie that fayth hath his aspecte but yet suche aspecte as stayeth not on the worlde and vppon earthly obiectes If any man obiect and saye that this place is contrarie to that where he pronoūceth those eyes to be blessed which beholde him present We answere Mat. 13.16 That Christ doth not speake there of a corporal aspect only as he doth in this place but of the reuelation which is common to al the godly from the time that he came to be the redéemer of the world He compareth the Apostles with the holy Kings Prophets which were held vnder the obscure shadowes of Moses law But now he saith that the state of the faythfull is blessed bicause more perfecte lighte shineth vnto them yea bicause the substaunce and truthe of figures is offered vnto them Many of the wycked behelde Chryste wyth the eyes of the fleshe at that tyme who notwithstanding were neuer a whit the more blessed but we whiche neuer sawe Christe with oure eyes are made partakers of this blessednes which Christ héere commendeth Blessednesse of those that see not Christ Gal. 3.1 Whervpon it followeth that those eyes are called blessed whiche spiritually consider that in him which is heauenly and diuine For at this day we beholde Christ in the Gospell no lesse than if he were present before vs. M. Therefore let no man say O that I had lyued in the dayes of Christe and had seene with mine eyes those his myracles We beleeue that they are muche more blessed whiche see not than those whiche haue seene 1. Pet. 1.8 C. If therefore wee desire to sée that in Christe whiche maketh vs happie and blessed let vs learne to beleue when we see not Wheras therefore the Papists wrest these words to proue their Transubstantiation it is too friuolous and vayne That wée maye be blessed they cōmaunde vs to beleeue that Christ is in the fourme of breade but the purpose of Christ was nothing lesse than to make our fayth subiect to the inuentions of man the which fayth if it passe neuer so little the boundes of the worde it ceasseth now to be fayth If so be we must beléeue generally all thinges which are not séene then our fayth shall be subiect to all monstruous myracles to all fables and forged lyes Therefore to the ende thys sentence of Christe maye take place we must fyrst of all proue that by the worde of God of the which we do doubte The Papistes bring the worde of God for their Transubstantiation but false expounded and vnaptly alleaged Bv. Let vs therfore kéepe our selues within our prescript boundes and let vs beléeue that Christ is our Lorde our life and our resurrection in that he him selfe is risen agayne from death 30. And many other signs truely did Iesus in the presence of his disciples which are not written in this booke M. When the Euangelist did write these thing many other signes also concerning the Lordes resurrection came vnto hys minde the whiche he might haue put in writing aswell as these but bicause he had alreadie determined with him selfe concerning the quantitie of his booke and was alreadie come to the measure of the same least any man should thinke that he had written all the signes which Christe did after his resurrection that the Lord appeared not passing once or twice to his Disciples to confirme his resurrection he thought good to adde these thinges vnto his Narration C. As if he should say Let no man thinke that he hath heere a full and perfect historie Bv. For the Lorde Iesus did declare by many other Argumentes signes tokens and demonstrations the truth of his resurrectiō and of his diuine power and that so euidently that the disciples might not only vnderstād the same but also might see with their eyes touch with their hāds the Lord Iesus restored to life might beléeue that he was risen agayn frō death But al these things haue I not perticulerly repeated in this my Euangelical work Act. 10.41 not that they wer vnworthy to be remembred but bicause these things were sufficient to the edification of Fayth 31. These things are written that yee might beleeue that Iesus is Christe the sonne of God and that in beleeuing ye might haue life through his name Bv. Here the Euangelist addeth the cause and ende of those thinges whiche he hath hytherto declared to the ende the Reader mighte knowe how to profite in reading these things saying That yee might beleeue that this Iesus of whom I testifie that he is risen agayne who by so many signes declare to his disciples after his death that he is risen to life is Christe the sonne of God that is to say that Messias only begottē sonne of God whome the father acording to the Scriptures sente into this worlde to bee a sauiour and Mediator C. Therefore by these words he geueth vs to vnderstande that he hath put in writing so muche as is sufficiente to satisfye vs because the same is sufficient inoughe for the confyrmation of oure fayth For he mynded to preuente the vayne curiositie of men whiche is seldome or neuer satisfied Also Sainct Iohn was not ignoraunt what the other Euangelistes hadde written But seeing hee intendeth nothing lesse than to abolishe their writings he dothe not sepadate their Narration from hys saying that this is the ende of the Scriptures that we might beléeue that Iesus is the sonne of God C. Notwithstanding it séemeth absurde that fayth should be grounded vpon myracles which ought to be wholly tyed to the promises of God and of his worde Answere Myracles are appoynted héere to serue for no other vse than to be helpes and stayes of fayth For they serue to prepare mens mindes that they may geue more reuerence vnto the worde of God Myracles confirm our fayth R. Therefore myracles doo confyrme a mans fayth but they geue not fayth For they which beléeue not by the worde bot myracles do fall away in time of temptation That Iesus is Christ Bv. That is to saye the Messias promised in the Lawe and in the
séemeth good vnto God so the father wyll bée worshipped Therefore the wyll of God is that wée worshippe and serue him Psa 14.2 The Lorde looked downe from Heauen to see if there were any that would vnderstande and seeke after GOD. And in another place Psa 50.15 Call vpon me in the time of trouble and I wyll heare thee and deliuer thee and thou shalt glorifye me For that mightye God wyll be worshipped and called vppon of vs whome all the Angelles worship that we maye bée made pertakers of his grace and maye haue occasion to glorifye his name So hée sayeth in another place Esay 43.7 Euerye one shal be called by my name for I created him for my glorye formed him and made him Bv. This therefore is an argument taken of the good pleasure of God which is oftentymes reuealed vnto vs in the Scripture M. Wherefore all those Imagined and false worshippes are reiected which man hath deuised and this is prescribed to bee a true note of the worship of God that the same bée according to his Diuine wyll The which Socrates also is sayd to knowe and acknowledge 24. God is a Spirite and they that worshippe him must worship him in spirite and in the trueth Bv. The other argument of the Lord is taken from the nature of God God sayeth hée is a spirite where spirite is opposed against corporall substaunce Therefore God by his nature and substaunce is without a bodye Therefore he néedeth not neyther is hée delighted with corporall thinges neyther can wée winne his fauour with any thing but with the spirite He delighteth in pure sincere and spyritual thinges C. But séeing men are fleshe it is no maruaile if those thinges please them which bée agréeable to theyr disposition HerevpoÌ„ it commeth that many thinges are myxed with the worship of God which are full of corruptions and imperfections But it should become them to consider this aboue all things that they haue to do with God Question who hath no more agréement with fleshe than fire hath with water B. But thou wylt saye if God bée a spirite and therfore wyll haue no other worshippers of him but such as worship him in spirite and in trueth why then gaue hée so many Ceremonies to them of olde tyme Aunsvvere For he was then also a spyrite In déede hée was a spyrite neyther dyd God then regard any other worshippe than that of the spyrite but because the people was then more rude and lyke vnto a Childe it seemed good vnto him so to declare his glorye in a rude and Childishe people and to haue some worshippe especiallye hée required to bée feared and to haue his worde obeyed and that with the whole heart Beholde the worship of Spirite and truth C. Moreouer wée must note that truth is not here coÌ„pared with a lye but with the externall addition of Figures that the substance of spyritual worship might bée pure simple M. But the Bishops could not abyde this simplicity which was most acceptable to the Apostles and to the primitiue Church but so added Ceremonies vpon Ceremonies and beautified the same with outwarde shewe and made it glorious to the eye AV. that as this daye testifieth Christians farre excéede the Gentiles and the Iewes in superstition of external worshippe The which speciallye then preuayled when worldlye wisedome reiecting the word of God ruled the Religion of Christ For howe many is there at this daye which being contented with spirituall worshippe desyre not some externall Ceremonies to worshippe God withall B. When as notwithstanding Christian Religion for many signes receiued of Christ a fewe by which the true worship consisted and the same fewe easie to bée done râ—yall to bée vnderstoode pure to bée obserued M. Therefore this argument taken of the nature of God is most strong of all other and such that it is not onely knowne to the Godlye and faithful but also to many of the Heathen Philosophers and Poetes Whereby theyr madnesse appeareth to be the greater which thinke that they doe greatlye please God with Gold with siluer with Tapers with Images with Bels and with such lyke Gentillity A. Therfore let vs content our selues with this that God wyll be worshipped in spyrite and trueth and not with mans inuentions 25. The Woman sayeth vnto him I wote that Messias shall come which is called christ when he is come he wyl tell vs all thinges J wote that Messias shall come C. Although the Religion of the Samaritanes was impure and confounded with many errours yet notwithstanding they styll beare in minde certaine principles which they had taken out of the Lawe as this of the Messias M. For they also looked for Christ thus farre agréeing with the Iewes although in worship without Christ they greatly disagreed To this Messias therefore the woman appealed when shée knew not how to aunswere the wordes of the Lorde C. For it is probable or likely that when the Woman gathered by the wordes of Christ that there was a wonderfull and strange alteration of the Church at hand shée straight way remembred Christ vnder whome they loked for a perfect reformation of all thinges B. Wherevpon the woman as it were to make an ende of theyr talke I am not ignoraunt sayth shée that Christ promised of God loked for alreadye of thus many ages shall come vntyll whose comming I wyl reserue these questions for hee shall at large declare vnto vs all thinges whatsoeuer thou hast vttered concerning the abrogating of the worship of the Iewes of the Samaritanes and of the Gentiles concerning Religion and concerning the Well and water of lyfe C. Therefore when hée sayeth that Messias shall come hée séemeth to speake of a tyme neare at hande And truelye it maye appeare by many reasons that the mindes of all men for the most part were greatlye comforted by hope of the comming of the Messias which shoulde helpe those that were in miserye and euen at the brinke of destruction Bv. For all the Prophesies were fulfilled the kingdome was taken awaye from Israel and the Priesthoode Gen. 49.10 was subiect to the power and gouernment of the Gentiles according to the olde Prophesie of Israel When he is come he wil tell vs all thinges M. Therefore they which looked for Christe first acknowledged that knowledge of GOD which they had before his comming to bee obscure and imperfect Secondlye that the same should bée made perfect by the comming of Christ because hee should plainelye declare all thinges The whiche twoo thinges are verye necessarye for our times For vnlesse wee knowe that all thinges are obscure and vnperfecte without the knowledge of Christ and that by Christ all thinges necessarye for our Saluacion and the knowledge of God are plentifullye set foorth it can not bee that wée shoulde imbrace the Doctrine of Christ as necessarye to our Saluation C. Wherevppon wée see that this Woman preferreth Christ before Moyses and the Prophetes