once about the the beginning of his Embassage and againe when he was redie to go out of the world to his father M. So soone therfore as he was entred into the Citye hée vewed the Temple Let this be the chéefe care of all men not onely of Bishops but also of al Magistrates that the kingdom and worship of God be sought for A. Concerning the prophanacion of the Temple and the couetousnesse of the Priestes reade the one and twentye of Mathewe 15. And when hee had made as it were a scourge of small cords he droue them all out of the Temple with the Shepe and Oxen and powred out the changers money and ouerthrew the tables Christ by and by goeth about to purge the Temple plainely affirming that the Temple of the Lorde is not a place of Marchandize Notwithstanding it may bée demaunded why hée began not first with doctrine for this séemeth to bée a troublesome and preposterous waye to correcte vice with violence before the same were assayed to bée remedyed by Doctrine But Christ had respecte to another matter For because the time was nowe at hande in the which hée shoulde openly discharge the office inioyned to him of the father he woulde after a sorte take possession of the Temple and plainelye declare his Diuine aucthoritye And to the ende all men might bée attentiue vnto his Doctrine it was méete that theyr sluggishe mindes shoulde bée wakened with a newe and vnwonted déede The Temple was now a place of heauenlye Doctrine When he went about to restore the puritye of Doctrine it was méete that he shoulde shewe him selfe to bée Lorde of the Temple Moreouer he coulde not bring any otherwise the Sacrifices and exercises of Godlynesse to theyr spirituall ende than in taking awaye the abuse Therefore this thing which hée did was a certaine beginning of that reformacion for the which hée was sent of the Father M. They which teache that externall euilles are not to bee taken awaye which are in the Churche except they bée first taken out of the hearts of men may by this place learne to alter their opinion For by this reason Christe shoulde firste haue taken Couetousnesse out of the heartes of the Iewes and afterwardes haue reformed the Temple But we sée the contrarye to bée done here of Christe He cast the Byars and Sellers out of the Temple although they kept couetousnes in theyr brestes 16. And hee sayde vnto them that soulde Dooues Haue these thinges hence and make not my fathers house a house of marchandise M. He doth not simplye dislike that Shéepe Oxen and Dooues are soulde to them which came farre of to offer Sacrifice séeing the same was appointed in the Lawe but because they were soulde in the Temple and because the Temple was made a house of marchandise which was a filthye token of speciall couetousnesse These thinges might haue béene soulde in certayne places without the Temple So at another time he suffered not a vessell to bée caryed through the Temple Wherfore if he so pourged this Temple which in a short time should perishe that it might not bée a house of marchandise what shall we thinke that he will do vnto those Temples at this daye in the which not onelye all thinges are soulde for filthye gaine but also such thinges as are most pernicious and altogeather fained are set forth to sale The Sacrifice of the body and blood of Christ is soulde 2. Peter 2. whiche they saye the Priest maketh being a mere fayned lye The deliueraunce of Soules out of Purgatorye is soulde when as theyr Purgatorye after death is nothing else but a Money matter of Priestes Remission of Sinnes is soulde whiche cannot bée bought The merites of Saintes with many thinges more offered to sale which money in déede in no wise may purchase He that considereth of these thinges what will he iudge of these Churches but onelye that they bée places of fayned marchaundise C. But the Temple was called the house of Prayer because God would there bée speciallye called vppon and because hée had ordayned the same for spirituall exercises R. The Temple of Ierusalem also was called the Temple of the Lorde and the house of God because it was consecrated for a shadowe of Christ in which Christ the Father heareth those that praye and whose onelye Sacrifice is acceptable to the Father Wherevpon our sauiour Christ sayeth VVhatsoeuer ye aske the Father in my name Iohn â—6 he will geue it you Beholde he sayeth In my name not in a Temple of stone For the howre will come when the Father wil be worshipped neyther in Ierusalem nor in the Mountaine but in spirite and trueth C. The other Euangelistes say that hée spake more seuerelye at the seconde time that he caste them out of the Temple namelye that they made of the Temple a denne of Théeues Math. 21. But hée admonisheth them not to prophane the Temple of God in turning it to other vse then God had apointed the same And in making mention of the Father he declareth him selfe to bée the sonne of God that he might challenge to him selfe the right and aucthoritye to pourge the Temple 17. And his Disciples remembred that it was written The zeale of thine house hath euen eaten me And his Disciples remembred B. Namelye after Christ was risen againe when they vnderstode the Scriptures by receyuing the holye Ghost as the Euangelist him selfe expoundeth in that which followeth C. For we must not thinke that they remembred this place of Scripture when Christ did this déede but afterwardes when they being taught from aboue considered with them selues what this déede of Christe should meane and so by the direction of the spirite this place of Scripture commeth into theyr minde And truelye the cause of Gods workes doeth not alwayes come into our mindes out of hand But afterwardes in continuaunce of time he reuealeth his purpose vnto vs. And this is a very fitte bridle to restraine our bouldnesse least we shoulde at any time murmure against God if wée at any time should dislike of those thinges which he doeth For therefore GOD doeth deferre the perfect reuelation of his worckes to staye and keepe vs in the boundes of modestye And the place whiche is here cited is taken out of the Psalme 69. Psal 69. And in the name of Temple Dauid by a figure called Sinecdochen comprehendeth the whole worshippe of GOD. For these are the words of the Prophete For the zeale of thy house hath eaten me Verse 9. and the rebukes of them that rebuked thee are fallen vppon mee Where the seconde member aunswereth to the first and is nothing else but a repeticion The effecte of bothe partes is this that Dauid was so carefull to maintaine the glorye of God that he willinglye bare al manner of reproches with the which the reprobate reproched God yea hée burned with such a zeale that this one affection ouercame all other And in this sence truely hée
⧠A CATHOLIKE and Ecclesiasticall exposition of the holy Gospell after S. IOHN Gathered out of all the singuler and approued Deuines which the Lorde hath giuen vnto his Church by Augustine Marlorate And translated out of Latin into Englishe by Thomas Timme Minister Seene and allovved according to the order appoynted ¶ Imprinted at London by Thomas Marshe Anno Domini 1575. ¶ TO THE RIGHT HONORABLE Lorde Thomas Earle of Sussex Vicount Fitzwalter Lorde of Egremont and of Burnell one of the Queenes Maiesties Honorable priuie Counsayle and Lorde high Chamberlayne of hir house of the noble order of the Garter Knight Iustice of Oyer of the Forrests Parkes VVarraynes and Chases from Trent Southvvarde and Captayne of the Gentlemen Pentioners And to the right honorable Lady his wyfe encrease of honour and true knowledge in Christ Iesus THE GREAT PROfite which the Christiā minde is to receyue by reading this Booke was the cause why I tooke the paynes to Translate it out of Latin into the English toung and the Recommending therof the more diligently to haue it read was the occasion which moued me to Dedicate my parte therein to your Honors For what Englishe man is there which will not thinke it a Booke most worthy the reading which he seeth warranted by your Names The honorable and generall report whereof hartneth me to present it vnto you wherein ye shall finde the deepe and deuine Euangelist Sainct John the marrow of all Commentaries vppon him vnder the name of Marlorates Collection last and least my faythfull trauell to turne them bothe to the vse of my Countrey The thing I know your Honors will like well bicause as I heare you can skilfully iudge so I doubt not but you haue made your choyce what to reade which so muche bruteth the credite of your abilitie founde out by effect As for my labor may it please your Honors to like it as comming from one which caught with the commendation of your Learning and Wisdome generally noyzed could not but offer my selfe to you as the wondering Queene of Saba could not rest tyll she had seene Salomons person of whose wisdome she had hard so muche And withall I thought it good in offering my labor to your Honors to ioyne you both togither thinking with my selfe that it must needes follow that suche skill and iudgement beeing in so Honorable a man must needes by societie of matche worke like effect in so honorable a Mate Wherefore not to trouble your Honors with longer speache I take my leaue Recommending my poore Paynes to your Honors protection the recompence whereof you shall receiue in your reading of the booke whose fruite will bring by Gods grace health to your soules and continuance of your Honor. Your Honors most humble Thomas Timme ⧠A CATHOLIKE AND ECCLESIASTICALL EXPOsition of the holye Gospell after S. JHON The Argument ALthough the worde of GOD dependeth or hangeth not vpon the auctoritie of men yet notwithstanding 1. Iohn 4. as it is profitable to proue the spirites whether they be of GOD or no So it is necessarie that they which take vppon them the office of teaching in the Churche doe keepe their auctoritie in the same to the ende the testimonie which they bring concerning the truthe maye more firmelie abide with the faythfull But trulie this Gospell which John bringeth is nothing else than a testimonie of Christ Iesus that is to say that Christ is the sonne of God the life of men the light of the worlde the breade of life which came downe from heauen the resurrection the waye the trueth and the life the good Shephearde of the sheepe and to be short the onelie sauiour of the worlde It is conuenient therefore that wee knowe who this was which so beareth witnesse of him which was conuersaunt among men hauing the shewe of a seruaunt Philip. 2. being in the similytude of men and founde in his apparell as a man being tempted in all thinges as we are and yet without sinne This one witnesse is to be credited of vs euen as well as a thousand Heb. 4. because he was one that writ these thinges to the edefying of the Church and for the common profite of all men not by the common fame and report of other men but by that which is most sure and infallible namelie by that which he hearde and saw himselfe euen as hee himselfe speaketh of himselfe in the ende of this historie saying Iohn 19. He vvhich savve bare vvitnesse and his vvitnesse is true and hee knovveth that he speaketh truth that ye might beleeue And in an other place he sayth That vvhich vvas from the beginning vvhich vve haue hearde vvhich vve haue seene which we haue looked vpon and our handes haue handeled of the worde of life we shewe vnto you For this writer of the sacred Historie 1. Iohn 1. or Gospel was in the time of Christ being the brother of the Apostle Iames borne in Galilee and the sonne of Zebede and Salomon as many thinke Of whose calling to the office of an Apostle S. Mathew in the .iiij. Chapter maketh mention aptly therfore he calleth this history the Gospel for he doth more largely and plainelie set forth the diuinity of Christ and the mistery of our redemption than the other Euangelists The which thing being forseene by our Lord and Sauiour Christ called this our Euangelist and his brother also the sonne of Thunder or as Marke hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Furthermore the other three Euangelists are very large insetting forth the life and death of Christ but our Euangelist shortely touching those things stādeth more vpō that doctrine by the which both the office of christ and also the power of his death resurrection is explicated And to be short all of them seking to set forth Christ the first three namely Mathew Marke and Luke do set before vs If I may so speake the bodye but Iohn the soule Insomuch that this Gospell maye truelie be called the key which openeth the doore to come to the vnderstanding of the other three For who soeuer shall attaine to the knowledge of Gods power the which is here cunninglie expressed he at the length shall reade with profite that which the other Euangelistes haue written as concerning the redeemer Neyther was it done without the singuler counsell of the holie Ghost that the Gospell written by Mathew Marke and Luke shoulde be published and set foorth in the worlde before that which was written by Iohn for the weake eares of the faithfull were not capeable of so great thunder Therfore it was conuenient that the Incarnation of Christ shoulde fyrst of all be set foorth his Natiuitie described and howe according to the scriptures he was borne of the seede of Abraham of the tribe of Iuda and of the stocke of Dauid by what documents he prooued him selfe to be the true Messias how according to the scriptures he suffered and was buried and rose againe the thirde
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
In that therfore he sendeth not his Disciples into Iewry but goeth with them him selfe not sending them alone in so perillous a Iourney he doeth the duty of a good shéepheard which bringeth not his shéepe into daunger but guideth them and taketh part with them 8. His Disciples sayd vnto him Maister the Iewes latelye sought to stoane thee and wylt thou go thither again Bv. The Disciples greatlye fearing death and abhorring perilles diswaded Iesus from going againe into Iewrye M. the which notwithstanding they seme not to doe without lawfull cause For sometime it commeth to passe that for want of foresight we fall into perils but it is great rashnesse if we so do wyttinglye and wyllingly without any necessity Bothe these twoo namely want of foresight and rashnesse the Disciples in this place séeme to obiecte against Christ Want of foresight because he went before vnto them of Iewry who like mortal enemies went about to stoane him Rashnesse because he would goe againe into Iewrye after by flight he had escaped the cruell mallice of the Iewes R. but this counsayle of the Disciples sprang from the wisedome of the fleshe For it séemeth foolish to humane reason if so be a man put him selfe into present perilles For séeing we counte him wyse whome other mennes harmes doe make to beware what a madde man doe we iudge him to be who wyll not take héede by his owne harmes C. Howbeit whereas the Disciples do séeke to terrifye Christ paraduenture they doe it not so much for his sake as for their owne because they feared them selues Therefore in séeking to auoide the Crosse and are ashamed to confesse the same they pretend a care for their Maister The like we may sée daily in others For they which for feare of the Crosse cease from doing their dutye make many cloakes and delayes to couer their faulte least they might séeme without iust cause to defraude God of his due obedience A. And nowe hereby apeareth a great and wonderfull conflicte betweene the fleshe and the spirite For when the spirite séeketh whollye to obaye God the flesh with all his might rebelleth against the same insomuch that the godly man who onelye séeketh to further the glorye of God is constrayned to abyde many assaultes of the fleshe and the Deuell Bv. Therfore in these disciples of Christ haue a patterne of the infirmitye drawing vs from those thinges which make to the aduauncing of Gods glorye A. The fleshe shunneth the Crosse and desyreth rather ease and pleasure and séeketh by all meanes to drawe a man from the obedience of God R. So Peeter wisely in his opinion admonished Christ not to put him self into the hands of the high Priests but Christ sayd vnto him Come after mee Sathan thou sauorest not the thinges that are of God but the thinges that are of men Mat. i6 22 But if so be we haue no such externall Sathan to drawe vs from the dooing of our duty we shal whether we wil or no cary an internall Sathan with vs for what is oure fleshe else but a certaine Deuell who a thousand wayes disquieteth and troubleth vs. Galat. i i7 A. Euen as the Apostle writeth saying The fleshe lusteth contrary to the Spirite and the spirite contrary to the flesh these are contrary one to the other so that ye cannot do what ye would The flesh saith Ministers of Gods at Hierusalem are whipped stoaned burnt therfore there is no going thither but the Spirit sayeth That which I saye vnto you in darknesse speake ye in the light and that whiche I tel you in the eare prech ye on the house toppes Mat i0 27 The fleshe sayeth If so be you speake the trueth ye shall haue many enemies for Veritas odium parit that is trueth bringeth hatered but if thou canste dissemble thou shalt easily haue the fauoure of men Iam 4 4 But the spirite sayeth Hee that willbee a friend of this world is an enemie vnto God The fleshe sayeth he which sheweth him selfe a shéepe shal be deuored of the wolfe Luke 2i i9 The Spirite sayth Possesse your soules in patience The fleshe sayeth To confesse Christ before men is not without daunger Mat i0 32 The Spirite sayth Euery one that acknowledgeth me before men will I acknowledge before my father which is in heauen The fleshe sayeth Take héede how thou speak of the Gospell of Christ for if thou be caste into prison for the same how canst thou then defend thy cause The Spirite sayeth VVhen they deliuer you vp be not carefull what to speak Mat i0 16 for in the same howre it shal be geuen you what to speake The fleshe sayeth Preach not the trueth to euery one but to those only which will gladly heare thée for so shalt thou not come in daunger The spirite sayeth Behould I send you forth as shepe among wolues Mat 28 i9 Go ye forth therefore and teach al nations The fleshe sayeth The Phariseis expell and excommunicate all those that confesse Iesus to be Christe The Spirite sayeth Luke 6 22 Blessed are ye when men hate you and seperate you from their company and raile on you and put out youre names as an euell thing for the Sonne of manes sake The fleshe sayeth It is a hard thing to fall into the handes of men The spirite sayeth It is a horrible thing to fall into the handes of God Heb. i0 3i ▪ The flesh sayth Let a man looke well alwaye to him selfe The spirite sayeth He whiche loueth his life shall loose it Iohn i2 25 The fleshe sayeth The nature of man is to hate nothing more than the trueth to what ende shall the same be preached then vnto them Act. 5 29 The Spirite sayeth It is better to obey God than men The fleshe saith the worlde is so obstinate that it is neuer a whit the better for the preaching of the word The spirite sayeth Yf so be thou admonish the wicked man to forsake hys wicked waye Ezech. 33 6 and he conuert not from the same he shall dye in his iniquitie and thou haste deliuered thine owne soule The fleshe sayeth It is a shame for a man to be openly punished The spirite saieth i Pet. 4 See that none of you be punished as a theefe as a murderer or as a malefactoure If any man suffer as a Christian let him not be ashamed but let him glorify God on this behalfe The fleshe sayeth It is plesaunt to enioy the pleasures and lustes of the harte and it is payne to mortifie and kill them The Spirit sayth wo vnto you ritch mē because you haue cōsolatiō Luke 6 24 wo vnto you which are full for yee shall honger woe vnto you that laugh for yee shall morne and weepe The fleshe sayth There is nothing more precious than a good name the which notwithstanding is brought in perill through the confession of the name of Christ Luke 6 26 The
to come the whiche life the elect haue from him Of the whiche Christ him selfe oftentimes speaketh saying I am the breade of life Iohn 6. which came down from heauen If any man eate of this breade hee shall liue for euer Againe Iohn 11. I am the resurrection and the life hee that beleeueth in me though he were dead yet shall he liue Also he sayeth I am the waye the trueth and the life Iohn 14. In this sence also our Euangelist Saint Iohn calleth him in his Epistle 1. Iohn 1. The worde of life Therefore so many as are not made pertakers of the grace of God in Christ are depriued of the true and euerlasting life For without that euerlasting purpose and worde of GOD no man can haue eternall life the which Saint Iohn noted by these woordes in another place saying Hee that hath the Sonne of God 1. Epist 5 hath life and he that hath not the Sonne of God hath not life Notwithstanding we must take héede that we attribute not so the power of quickening to the Sonne of GOD that we take away the same from the Father For as the Father rayseth vp the dead and maketh aliue Iohn 5. euen so the Sonne also quickeneth whom he will And in another place S. Iohn sayth 1. Epist 1. And the life was with the Father And againe As the father hath life in him selfe Iohn 5. so hath he geuen to the sonne to haue life in him selfe And yet notwithstanding ther are not two welles of life euen as there are not twoo Creators nor twoo Gods The Father quickeneth all thinges by his worde euen by it hée hath made all thinges doeth as make all things and preserueth them being made And the life was the light of men AVG. By the light men are lightened but Beastes are not lightened thereby because they haue not mindes capeable of reason and wisedome but man which is made after the Image of God hath a reasonable minde by the which he can perceyue and vnderstand wisedome Therfore that life by which all thinges are made is the light and not of all creatures but of men onely M. So that the Euangelist meaneth not that light by this worde light which pertaineth to the Sonne and doeth lighten the eyes of our body but he meaneth that light by the which the eyes of our minde are illuminated to knowe God And he maketh mention of that part of life by the which men excell all other liuing Creatures As if he should saye that not a common kinde of life was giuen vnto men but such a life as is ioyned with the light of vnderstanding And he separateth man from the number of all other creatures because we perceaue better the power of God in vs by sence than we behold the same a farre of So Saint Paul teacheth that God is not to be sought a farre of Actes 17. because he reuealeth him selfe inwardly in vs. After therefore the Euangelist had set before vs the general consideration of the grace of Christ that he might bring men to a more neare consideration therof he sheweth what is speciallye geuen vnto them namelye that they are not in creation like vnto brute Beastes but are set in a more hye degrée hauing a minde indued with reason and capeable of wisedome that they being indued with this wisdome might be brought to the knowledge of God the verye well of life So sayeth the Prophete Dauid Psal 36. VVith thee is the vvell of life and in thy light shall we see light 5. And the light shineth in darknesse and the darknesse comprehended it not And the light shineth in darkenesse A. Here the Euangelist beginneth to note men of ingratitude and blindnesse because by theyr wickednesse they reiecte this light offered vnto them And that we maye vnderstand this thing we must note that the Euangelist first of al admonisheth that the light with the whiche men were indued in the beginning must not be iudged according to theyr present state because in this corrupted and defiled nature the light is turned into darkenesse Notwithstanding he therewith affirmeth that the light of vnderstanding is not cleane put out because in the obscure darkenesse of mans minde certaine sparkes of light as yet do spring vp M. The Euangelist therefore excuseth the Diuinitye and Maiestye of Christ when he sayth that the same hath euer shined vnto mortall men as a certayne most euident and manifest light and he layeth all the blame of the ignoraunce of GOD on the blindnesse of men C. For in that he affirmeth the light to shine in darkenesse that pertayneth nothing at all to the praise of corrupt nature but rather to the taking away of the pretenced cloake of ignorance M. For this light shineth in the world and the mindes of mortall men might by the same haue béene brought to the knowledge of the liuing of God had not theyr mindes béene ouerwhelmed with darkenesse For hée calleth here the blindnesse of mennes mindes vnbeléefe impietye and the ignoraunce of GOD darkenesse For as the eyes that are blinde can not comprehende the light euen so the mindes that are blinded cannot comprehend the light of life A. And as the light is present to the blinde man the whiche notwithstanding is absent from his eyes euen so the light of life is present to mortall men the whiche notwithstanding theyr mindes being oppressed with darkenesse can not attaine C. For since the time that man was alienated and fallen from GOD ignoraunce hath so captiued his minde that what light so euer remaineth in the same lieth suffocated and choked without effect And this thing experience dayly proueth For they which are not borne againe by the spirite of GOD hauing some reason stande for a certaine document that man was not onelye made to breathe but also to vnderstande But there are twoo speciall partes of the light which remayneth as yet in the corrupt nature of man For there is naturallye ingrafted in all men a certaine sound séede of religion or godlinesse Furthermore a difference of good and euill is ingrauen in theyr Consciences But what fruictes at the length come foorth surely that religion Godlynesse which doeth degenerate into a thousand monsterous supersticions and that conscience which doeth altogeather peruert iudgement that it may confounde vice with vertue To conclude the naturall reason which is in man doth neuer direct men vnto Christ But we must note that the Euangelist speaketh only of natural giftes that he doth not as yet touch the grace of regeneration For there are two distinct vertues of the sonne of God the first is that which appeareth in the making of the worlde and in the order of nature the second appeareth in the renuing and repairing of the decayed and defiled nature of man 6. There was a man sent from God whose name was John There was a man sent from GOD. C. Nowe the Euangelist beginneth to shewe how
the worde of God was manifested in the fleshe For Christ did not onelye offer and set him selfe before the eyes of men to be séene but he woulde also be knowne by the testimonie and doctrine of Iohn Yea GOD the father sent him before to be a witnesse to his sonne Christ to the ende all men might the more easilie receyue the saluation offred of him R. Euen as therefore the Lorde GOD when he went about to make the worlde he reuealed him selfe out of the profounde darckenesse that is to say out of nothing by the word Euen so when he went about to restore the Faithfull and to repayre his Church he sent his Sonne appearing outwardlye and in the sight of men euen as if he had béene God in no point vntill at the length the glory of his Godhead more and more appeared for he was couered with the fragillitye of the fleshe and the shame of the Crosse least at the first sight he shoulde be knowen The which thing was foreshewed by Esay saying Esay 53 He is despised and reiected of men he is a man full of sorrowes and hath experience of infirmities wee hid as it were our faces from him hee was despised and wee esteemed him not Therefore when Christ shoulde come in the fleshe and couered with the shame of the Crosse he did not amis to send before his face a witnesse For so also the Lord foreshewed by Malachy that it shoulde come to passe saying Mala. 3 Beholde I sende my Aungell and he shall prepare the way before thy face This was Iohn the Baptist which was sent of GOD first that he might beare witnesse of Christ although his grace néedeth no testimony for the trueth is a sufficient testimony of him as he him selfe declareth in the fifth Chapiter saying Iohn 5 Ye sent to Ihon and he bare witnesse of the truth But I receyue not the testimonie of man But I speake these things that ye might be safe C. Therfore this our witnes was not ordained because of Christ or for Christes sake AVG. For because the sonne of God was so made man that the godhead laye hid in him there was sent before a great and excellent man by whose testimonie he might be founde more than a man And how coulde this man speake the truth of God Hee aunswereth to that and sayth that he was sent of God C. By the which wordes the Euangelist doth not confirme the calling of Iohn but doth onely make mention of the same by the way For this is not a sufficient certaintie or warraunt when men that runne of them selues boast them selues to be sent of GOD but the Euangelist speaking hereafter somewhat more of this witnesse thought it sufficient in one word to shew that he came not but by the commaundement of God after that we shall sée how hée affirmeth God to be the Aucthor of his ministerie Math. 1. Math. 3. Luke 3. M. And hée beginneth this part very wel of the forerunner Ihon as also the rest of the Euāgelistes doe For from the time of Iohns baptime that light hauing taken vpon it flesh Luke 2. Math. 2. began to be reuealed And although at the time of his Natiuitie certaine beames begā to shine of that light as wée may see in the history of the Shepeherds of Simeon of Anna and of the wisemen yet notwithstanding whatsoeuer light had shined it vanished awaye by and by againe and was almost thirtie yeares euen to the beginning of his preaching obscured and darekened againe For this testimonie of Iohn was reserued kept euen vntill the same time in the which Christ woulde reueale himselfe to the worlde by the preaching of the Gospell and by the working of myracles that hée being the forerunner of Christ might prepare the way before him The whiche thing Iohn the Baptist sufficientlie declared by these wordes saying There standeth one in the middest of you whome ye know not Obiection C. But if any man obiect that the testimonie of Iohn is to weake being but a man that Christ thereby shoulde be proued to be the sonne of God wée may quickelie aunswere Aunswere that Iohn the Baptist is not cited as a priuate witnesse but because he was indued with aucthoritie from God he bare rather the person of an Aungell than of a manne Therefore he is not beautified or commended with the titles of his owne vertues but with this one that he was the Ambassadour of the mightye GOD. CHR. Iudge therefore none of those thinges which are spoken by him to be of man For he spake not those thinges which were his owne but the thinges that belonged to him that sent him and therefore he is called by the Prophete an Angell For it is the office of an Angell to speake nothing of his owne but that for which he is sent C. But we must note that the same which is spoken of Iohn is required to be in al the teachers of the Church namelye that they be called of God that the aucthoritie of teaching maye be founded on no other than on God him selfe For the Prophetes speake against such which runne being not sent of God Iere. 23. Rom. 10. They run sayth he and I sent them not Againe it is sayd Howe shal they preache except they bee sent And to be sent of God is to do the commaundement of God Whose name was Iohn C. The name is here expressed not onelye to discribe the man but also because it was geuen to him vppon consideration of the matter it selfe M. For the very name doeth containe in it selfe the signification of grace And iustlye he obtained this name which should be the foreronner and first preacher of the grace of God which was offered to the world by Christ And therefore by Gods appointment by the Aungell he receyued this name before he was borne and that not without the wonderfull admiration of his Parentes Luke 1. C. But the Lord had respect to the office to the which he ordained Iohn when he commaunded him to be so called by the Angell that thereby all men might knowe him to be a proclaimer of the diuine grace of God 7. The same came for a witnesse to beare witnesse of the light that al menne through him might beleeue The same came for a M. Nowe consequentlye he teacheth to what purpose Iohn was sent of GOD He came sayeth he to testify C. that he might prepare a Churche vnto Christ For he inuiting and calling all men vnto Christ doeth sufficientlye declare that he came not for his owne cause But to know from whence to whom what time Iohn came that which is contained in the thirde of Luke maye serue This our Euangelist after he had sayde that he was sent of GOD addeth this onely which was more necessarye namelye to what purpose he came being sent of God namely to beare witnesse M. The Prophetes also which were before Iohn came to witnesse that is to saye
all the glorye of the onely begotten sonne of GOD in the dispensing of mans Saluation séeing the same is infinite The Israelites could not beholde the glory of Moyses countenaunce and yet could the eyes of the Apostles beholde the glorye of the onelye begotten sonne of GOD. They sawe surelye so much as was appertayning to the dispensing of our saluation Full of grace and truth B. As if he should saye I haue sayde that we haue seene and plainely beheld the glorye of the onelye begotten sonne of God and that not once or twise onelye because he was full of all grace and trueth M. The Euangelist therfore by these wordes commendeth the conuersation of Christ amongest his Disciples because of twoo thinges with the which the same was replenished namelye with grace and trueth Act. 7. C. Stephen also is sayde to bée full of grace but in another sence For the fulnesse of grace is in Christ he is the well from whence al we must drawe as more largelye hereafter shal be declared Iohn therfore meaneth that Christ was hereby knowne to bee the sonne of GOD because he had in him selfe the fulnesse of all thinges which pertained to the spirituall kingdome of God and because he truelye shewed him selfe in all thinges to bée the redéemer and Messias which is in déede the speciall note by whiche hée shoulde bée discerned from all other B. This fulnesse of grace in Christ was at sondrye times foreshewed by the Prophetes as in the Psalmes and in Esai Psal 49 Psal 89 Esay 16 Ihon. 14 and in other places Trueth in this place maye signifye sinceritye and integrity with the which Christ was alwayes replenished R. I am the waye sayeth he the trueth and the life 15. John beareth witnesse of him and crieth saying This was he of whome I spake He that commeth after me is preferred before me For he was before me Iohn beareth witnesse of him M. Because hée had sayd before that Iohn was sent to this end that he might testifye of Christ the true light which lighteneth euerye man comming into this world and by his testimony had brought most men to beléeue the same it was necessary that hée should adde these testimonyes and shoulde teache that they both testified one thing concerning Christ And he bringeth fiue of his testimonies by the which hée manifested Christ of the whiche wée will speake in order as wée come vnto them Iohn sayth hée beareth witnesse of him namely of the woord incarnate and of the onely begotten sonne of God C. For by the worde of the present tence the Euangelist meaneth the continual acte And truely this Doctrine ought to florishe for euer euen as if the voyce of Iohn did continuallye sounde in the eares of men So also he sayeth that Iohn cryed to declared that the doctrine of Iohn was not obscure and that he did secretelye tell the same in the eares of a fewe but that hée openly with a lowde voyce preached Christ R. This therefore so excellent a man whom the whole multitude reuerenced as a Prophete who for his holinesse and purenesse of life was taken for Christ this so singular a man I say beareth testimonye to Christ of this fulnesse Whereby the wicked obstinacye of the Iewes is noted that hauing so notable a personne to beare witnesse of Christ so plainelye and openlye Preaching of him yet notwithstanding abode in their hardnesse of heart and perished of the which the Euangelist spake before saying He came into his owne and his owne receyued him not And so all excuse is quite taken from them Saying this was he of whome I spake M. This is the testimony of Iohn Before that Christ came to him that is to saye to receyue Baptisme he instructed all men throughout al his race of Preaching of Christ which was nowe readye to come directing them from him selfe vnto Christ Baptizing them not into him selfe but into him and teaching to prepare the way vnto him And this is that which Paul sayth Iohn truelye Baptized with the Baptisme of repentaunce speaking of him that shoulde come after him that they might beléeue that is to saye Actes 19 Of Christ Iesus And hée pointed him out with the finger saying This is he of whome I spake C. By the which woordes he meaneth that this was his purpose from the beginning namely to make Christ known and that this was the ende of his Sermons M. Of this mynde and disposition ought euery Minister of Christ to bée that after the example of Iohn they learne not to preache themselues but Christ and not to suffer any to depend vppon them but to direct and send them vnto Christ So Saint Paul teacheth saying For wee Preache not our selues 2 Cor. 4 but Christ Iesus our Lord and our selues your seruauntes for Christes sake If all were endewed with this minde whiche will séeme to bée ministers of Christ there should be true concord and vnitye through the whole Churche neyther shoulde there bée at any time Scismes in the same C. Moreouer when Iohn the Baptist speaketh of Christe saying Hee which commeth after me although hée was elder than Christ by certaine monethes yet notwithstanding here hée speaketh not of his age But because he had done the office of a Prophete a certaine time before Christ had openlye shewed him selfe therefore by time he preferreth him selfe before Christ Therefore in respect of the publique reuelation of Christ Christ followed Iohn 16. And of his fulnesse haue all we receyued and grace for grace And of his fulnesse haue all wee receyued M. These woordes and that which followeth to the other testimony of Iohn beginning at the ninetéeth verse are referred of some to our Euangelist and not to Iohn the Baptist Although it make no great matter whose woordes these be yet notwithstanding there séemeth to bée no cause why they should bee taken from the testimony of Iohn the Baptist Nowe therfore he beginneth the Sermon touching the office of Christ because hée contayneth in him selfe the affluence and fulnesse of all good thinges insomuch that no part of saluacion is to be sought for of any other With God truely is the well of life of righteousnesse of trueth and of wisedome this well is hidden and shut from vs but in Christ the fulnesse of all these thinges is offered vnto vs. For hée is readye to flowe vnto vs of his owne accorde if so bee we geue vnto him passage by Faith And with Christ is the fulnesse because he hath receiued the spirite without measure Iohn 13 For the Father hath geuen all thinges into his handes The which thing was shadowed in the Lawe by Aron who when he was consecrated Priest had Oyle powred on his head the which for the great plentye thereof ranne downe by his Bearde euen to the skyrtes of his cloathing Psal 133. As therefore the Oyntment vpon the head which ranne downe the Bearde euen Aarons Bearde Euen so Christ was annointed
thinges C. Least therefore the Priestes should séeme to bée slouthfull in theyr office if they shoulde dissemble and neglecte a matter of so great waight they demaund of Iohn who he is Therefore in the beginning they dealt not craftely but rather being moued with the desire of the redemption they coueted to knowe whether Iohn were Christ yea or no because he beganne to alter the accustomed manner in the Churche Howe be it it cannot bée denyed but that there was in them an ambicious desyre to kéepe theyr right but yet at this time they went about nothing lesse than to geue the honour of Christ vnto another It appeareth therfore that there was a common fame of Iohn which styrred vp the mindes of all men 20. And he confessed and denied not and sayde plainely I am not that Christ R. He confessed the trueth and denied not hée did not retract the testimonie which was geuen before vnto Christ but truely againe as before he geueth testimonie vnto him Mala. 4 C. He confessed therfore plainly and without dissimulacion or circumstaunces that he is not Christ M. I would to God that they which take vpon them no small countenaunce in the Church of Christ woulde followe this constancie of mynde and sincerity towarde Christe 21 And they asked him what then Art thou Elias And hee sayth I am not art thou that Prophet and he answered No. And they asked him what then C. Why doe they name Elias rather then Moyses M. The very times did declare that the comming of Christ was euen at hande before whom Elias should come according to the prophesie of Malachy Malath 4 R. They enquire therefore after Elyas the Thesbite which was in the time of Achab the King For although they had red in the Prophet Malachy that the Prophet Elyas shoulde be sent before the great and fearefull day of the Lorde came the which is the comming of Christ being a blynding of the vnbeleeuing yea iudgement and damnation to them yet notwithstanding as they were a carnall people so they vnderstood carnally not that another shoulde bée sent in the spirite and power of Elias the Thesbite but euen the verye same Elias which was taken vp into heauen in the fiery Chariot C. or at the least they being deceyued with the common errour imagined that the soule shoulde come in an other bodye B. By this errour Herode was deceyued Math. 14 thinking that Iohn whome he had beheaded was now aliue againe and was called Iesus By this errour also part of the common people thought the Lorde to be Elias Math. 16 part Hieremias or some one of the Prophetes When as Iohn therefore had denied himselfe to be Christ the messengers asked him if he were not Elias the Thesbite And he sayth I am not A. And yet notwithstanding our sauiour Christ which cannot lye affirmed him to be Elias But Iohn meaneth that hée is not Elias in person but in spirite and power and so our Sauiour Christ calleth him Elias Art thou that Prophet Although this worde that be added in this place yet notwithstanding it hath no Emphasis or force And afterwarde the messengers declare sufficientlye that they vnderstoode another Prophet beside Christ For they sayde If thou bee neyther Christ nor Elias neyther a Prophet In the which wordes we sée diuers persons to be noted least any man shoulde restraine this vnto Christ They demaunde therefore simply if hée be not a Prophet sent of God And he aunswered No. Iohn in denying this thing doth not lye for modesties sake but doth sincerelye euen from his heart separate him selfe from the number of the Prophetes and yet for all that this aunswere is not contrarye to the wordes of Christ which calleth him a Prophet and more than a Prophet For by those wordes Math. 11 he doth nothing else but bring a certaine authoritye and credite to his doctrine and doth also extoll the office committed vnto him 22. Then sayde they vnto him what art thou that we maye giue an aunswere to them that sent vs what sayest thou of thy selfe M. By these aunsweres of Iohn the messengers of the Iewes had hitherto learned nothing else than that he was neyther Christ nor Elias nor any of the Prophetes For this onelye they demaunded Therefore they obiect theyr aucthorytye of whome they were sente least they should returne to them againe emptye and vncertaine of theyr aunswere Touching the exposition of the other twoo verses following reade the third of Mathew beginning at the third verse 25. And they asked him and sayde vnto him Why baptizest thou then if thou be not Christ nor Elias neyther a Prophet R. Although the most holye and best learned were sent vnto Iohn yet notwithstanding he is not so moued with theyr aucthoritye that he would depart from the trueth to the whiche he had borne witnesse And although they were the most learned of all others in the lawe yet notwithstanding they vnderstoode not the aunswere of Iohn which was taken out of the Scriptures and therefore like blindemen they goe forewarde Wherfore say they Baptizest thou That is to saye séeing thou art nothing but a vanishing voyce séeing thou art neyther Christ nor Helias nor a Prophet who then hath geuen thée aucthoritye to teache newe thinges and to innouate olde rites and Customes For although thou teach the trueth and doest consecrate the people vnto GOD by newe Rites yet notwithstanding because thou art neyther annoynted nor ordered by our Byshoppes thou oughtest not of thine owne rashnesse to vsurpe vnto thy selfe so great aucthoritye Wherefore thou shalt bée excommunicated and cast out of the synagogue except thou eyther retracte that which thou hast done or else doest agree to the dignitye of our Byshoppes M. For who gaue thée this power to bring vnto the people newe Ceremonies contrarye to the aucthoritye of the Lawe and the order of Priesthood For howsoeuer thou leade an austere life yet for all that it is not méete for thee to bring in newe Ceremonies without our aucthoritye as though our Lawe were not pure inough of it selfe C. In appointing these thrée degrées namelye if thou bée neyther Christ nor Elias nor that Prophete they séeme to reason verye aptelye They graunted all power to bée in the Messias hand They conceiued also this opinion that at the comming of Elias the renuing both of the kingdome and of the Church should bée begon And to the Prophetes they graunt it lawfull to discharge that office that is enioyned them Therefore herevpon they conclude that it is a newe inuented thing vnlawfull that Iohn should take vpon him to Baptise without the outwarde calling But in this they are deceyued that they acknowledge him not to bée Elias of whom Malachy maketh mention although he denye him selfe to bée that Elias of whome they dreamed M. Furthermore they quite ouerpasse the Prophecye of Esai when as they might haue gathered thereby what the cause was that he Baptized namelye
because he was sent of GOD before the face of his Sonne as a cryer and forerunner to prepare the waye before him and to mooue the heartes of the Children of Israel to true repentaunce 26. John aunswered them saying I baptize you with water but there standeth one among you whome ye know not C. Concerning the Baptime of Iohn of Christ and of the Apostles it is sufficiently spoken in the thirde of Mathew A. Now Iohn the Baptist doth secretlye reprehende the blindenesse of the Iewes because they were ignoraunt of Christ to whom principally they should haue directed their mindes And he doth alwayes inculcate this diligentlye that no part of his ministerie can be knowne vntill they be come to the aucthor himselfe Hée sayth that Christ standeth in the middest of them to the ende that hée might stirre vp their indeuour to know him M. And hée noteth therewith also their peruerse and worldely iudgement by the which they iudged of the men of God according to the outwarde appearaunce and vaine shewe Christ was in the middest of them that is to saye hée was conuersaunt among them but they knewe him not And wherefore Bycause he was base in his outwarde appearaunce and as a common man By the waye let vs here note that it is the lot of Gods children not to bée knowne in the worlde and because they are not knowne they are sure to haue reproche for their parte Reade the .xij. verse of the seuentéenth Chapter of Mathew And the first verse of the thirde Chapter of Iohns first Epistle Touching the seuentéenth verse following reade the thirde of Mathew 28. These thinges were done in Bethabara beyond Jordan wher John did baptize B. These wordes are added to the ende the testimonie might be more certaine And worthy truly was this testimonie of Iohn being giuen so constantlye to the chiefe Rules of the Iewes in so great a concourse of people as was there assembled This aunswere of Iohn tooke from them all excuse that might afterward ensue C. Therefore the noting of the place doth not onelye make for the truth of the historie but also to the ende we might know that this was done where manye people might heare it being a place of great resort For many came to the baptime of Iohn and this was the ordinarie place where hée baptized 29. The next daye Iohn seeth Iesus comming vnto him and sayth Beholde the Lambe of God which taketh away the sinne of the worlde M. This is the thirde testimonye of Iohn the Baptist concerning Christ Hitherto Iohn hath shewed what the Baptist witnessed first of all to the people concerning Christ being absent secondely what aunswere he gaue to the Pharisees that were sent from the Elders of Ierusalem and now consequentlye he sheweth what hée witnessed of Christ openly hee being present C. There is no doubt but that before this time hée had spoken of the reuealing of the Messias but when Christ was come foorth hée thought it good in short time to publish his proclamation concerning Christ and now the time was at hande in the which Christ ended the office of Iohn euen as when the sonne is rysen the twy light as wée call it vanisheth awaye Therefore when hée had shewed to the Priestes that were sent that hée was in the middest of them of whome the truth and force of Baptime shoulde be learned the day following hée shewed hym openlye And this is the cause why Christ offereth himselfe into the presence of Iohn Therefore the next daye following Iohn sawe Iesus comming to him M. But from whence and to what ende This is sufficientlye declared in the thirtéenth verse of the thirde Chapter of Mathew where it is sayde Then came Iesus from Galile to Iordane to Iohn to be baptized of him Behold the Lambe of GOD. C. He nowe briefelye and plainely expoundeth the office of Christ namelye that he taking awaye the sinnes of the worlde by his death reconcileth men vnto God Christ truelye bestoweth other benefites vpon vs but this is the chiefe vppon whiche the rest depende that hée in pacifying the wrathe of his Father maketh vs to bée counted iust and righteous For out of this well floweth all Riuers of good thinges because God not imputing our sinnes receyueth vs into his fauour But by this word Lambe he hath respect to the olde Sacrifices of the Lawe Hée had to do with the Iewes who being accustomed with Sacrifices coulde bée no otherwise taught concerning remission of sinnes than by setting before them a sacrifice And there being many kindes of Sacrifices he maketh mencion onely of one by a figure called Sinecdoche And it is likely that Iohn had respect vnto the Paschall Lambe So that the Iewes for the most part hauing a verye grosse and supersticious opinion of Sacrifices were of him reprooued for the same shewing to what ende all those belong This was the wicked abuse of Sacrifycing that they had theyr trust reposed and fired in the outward signes Therfore Iohn setting Christ before them affirmeth him to bée the Lambe of God by the which he meaneth that whatsoeuer sacrifices the Iewes were wont to offer vnder the Lawe they were of no force to put awaye sinnes but were only figures the truth of which were fulfilled in Christ him selfe Heb. 9.10 Psal 40 As Saint Paul at large sheweth in diuers places Saint Iohn vseth this worde sinne in the singular number for all kinde of iniquitye as if hée shoulde saye what vnrighteousnesse soeuer there bée which allienateth God from men it is taken away by Christ B. For christ is he alone which taketh away the sins of the world for hée which beléeueth this testimonye wil craue al pardon for his offence of this our onely hye Priest all other creatures set apart Good men maye exhorte to beléeue in Christ and to hope for remission of sinnes at his hande and maye also testifye that all sinnes are truely remitted to the faithfull but they can not remitte or pourge sinnes by theyr owne power or geue and encrease Faith in Christ For he is the onelye meane to take awaye sinnes We must also note by these woordes of Iohn the Baptist that Christ was manifested to bée a redemption not onely to the Iewes but also to bée made a Mediatour and Sauiour to the whole worlde As our Euangelist sayeth also in another place 1. Epist 2 He dyed not for our sinnes onelye but for the sinnes of the whole worlde The which is not so to bée vnderstoode as though that slaine Lambe tooke away the sins of them onely which in this worlde lyue in the newe Testament wheresoeuer No it is not so to bée vnderstoode for he taketh away the sinnes of all those also which from the beginning of the worlde were partakers of the grace of GOD. Neyther did anye other thing in the olde Testament take awaye the sinnes of the worlde than the same that is in the newe a healer of our soores that is
wise with GOD. But wée are to nothing more vnwilling therfore wée must embrace the sentence of our Sauiour Christ here namelye that all our scences doe vanish awaye and fayle vs when wée come to the déepe consideration of GOD. But after our Sauiour hath excluded vs from the kingdome of heauen hée straightway offereth to vs a remedye when hée addeth saying that it is giuen to the Sonne of man which is denied to all other Christ ascended into heauen to leade vs thither For whereas he ascended into heauen he did not thyther ascende for his owne priuate sake alone but that hée might be vnto vs a guide and a director or preparer of the waye And for this cause hée hath called him selfe The Sonne of man B. That is to saye perfect man least we shoulde doubt to haue entraunce with him thyther who therefore tooke vpon him our fleshe that hée might make vs pertakers with him of all good thinges Séeing therfore he is the onely Counsellor of his Father Esay 9.6 he admitteth vs to the knowledge of his secret misteries which otherwise shoulde lye hidde And to this effect pertaine the wordes of the Euaungelist before where hée sayth No man hath seene GOD at any time Iohn 1.18 the onelye begotten sonne which is in the bosome of the Father Iohn 14.6 hee hath declared him And in an other place our Sauiour Christ sayth I am the way the truth and the life No man commeth to the Father but by mee R. For hée is the treasury of Gods wisdome and knowledge nay hée is the wisdome of God it selfe which reuealeth himselfe to Babes Obiection M. But howe doth Christ affirme that no man hath ascended into heauen but the sonne of man 2. King 2. seing it is written of Elias that he ascended by a whirle wind into heauen I answere Aunsvvere That Christ speaketh not here of a Corporall ascention but of that ascention by which men come to the light of the diuinitie that cannot be attained vnto and to the knowledge of the heauenlye misteries of Godes will Elias at the firste although hée were in bodye caught vp into heauen yet notwithstanding hee knewe not the secretes of the heauens onelye knowne to GOD Ephe. 3.10 and hidden from the verye Angelles But he that came downe from heauen Now our sauiour beginneth to direct his speache to make declaration of the reason of the Dispensation and Incarnation which he had taken in hand This discention or comming downe from heauen is the Incarnation of the worde by which the onelye begotten Sonne of God was made the Sonne of man Euen the same which is in heauen C. There is no cause why this saying should séeme harde and absurde vnto vs in that he affirmeth him selfe to be in heauen when as he dwelt on earth because in Christ by reason of the vnitie of the person that which is proper to the nature of one is transferred giuen to another The which is very often vsed in the Scripture as when it is sayde That GOD hath purchased himselfe a Churche by his blood Christ therfore which is in heauen tooke vpon him our fleshe Acts 20.28 that by reaching to vs his brotherlye hande hée might lifte vs vp with him into heauen 14. And as Moyses lyfted vp the Serpent in the wildernesse so must the Sonne of man be lifted vp M. These wordes and those which followe containe an exposition of the dispensation which hée had taken vppon him whereby hée being the onely begotten Sonne of his father descended from heauen into this worlde to redéeme mankinde C. Therefore Christ here more plainely declareth Christ our enterance into heauen wherefore hée sayde that the kingdome of heauen was open to him alone namely that he might bring all those thither which will follow him theyr leader and guide For hée affirmeth that hée must plainely and openlye be offered to all men that hée maye powre out his vertue and power vppon all Num. 21.8 The storye whiche here is rather touched than expounded is written in the Booke of Numbers Bv. Where wée reade that Moyses prayed for the people which were afflicted with strange Serpentes for their murmuring and hardenesse of heart But the Lorde commaunded Moyses to erect and set vp a Brasen Serpent for a signe by the sight whereof those that were stong with the Serpent were healed C. To be exalted here signifieth to be set and placed in a plaine and high place that all men may sée This is done by the preaching of the Gospell For where as some vnderstande these woordes to be spoken of the exalting and lifting vp of our Sauiour Christ vpon the Crosse it agréeeth not with the text and is very farre from the purpose of Christ Therefore the simple sence and meaning of these words is That Christe shoulde be set vp and displaied like an Ensigne by the preaching of the Gospell whom all men shoulde behold with their eyes as Esayas before had Prophesied saying Esay 2.2 It shall be in the last dayes that the mountaine of the house of the Lorde shall be prepared in the toppe of the mountaines and shall be exalted aboue the hilles and all nations shall flow vnto it Of this exaltation the lifting vp of the brasen Serpent by Moyses was a type or figure the sight whereof was a present remedye to all those which were mortallye stong with Serpents Wherefore Christ maketh mention of the same in this place to this ende and purpose namely to teache that the doctrine of the Gospell must be set before all men to beholde and consider the same that so many as beholde him with the eies of fayth may attaine to eternall saluation Whereby wée may gather that Christ is plainely set before our eyes in the Gospell least any man shoulde complaine or finde faulte with obscuritie and that this manifestation or reuelation of Christ is common to all men Fayth most effectually beeholdeth Christ Galath 3.1 who by fayth may sée him as effectuallye as if hée were present before their eyes euen as the Apostle sayth that hée is described before our eyes when hée is truely preached And this similitude is not impertinent or farre fetcht For as the Serpent of Brasse was but an externall shewe of a Serpent Christ the brasen serpent our saluation and contayned nothing within that was hurtfull or venemous Bv. Euen so Christ tooke vpon him the forme and similitude of sinful fleshe in all thinges hauing our true and carnall substaunce in euerye point most disagréeing and far from all sinne C. to the ende hée might heale that deadlye wounde of sinne that is in vs. Bv. For that olde Serpent did sting verye foore our father Adam in Paradise and euerye one of vs also which are borne of Adam hée hath so infected with his Pestiferous Poyson that in all the rase of our life wée are whole addicted and geuen to selfe loue and to the desire
it followeth that they refusing the reméedye doe willinglye séeke theyr owne damnation R. But Christ speaketh not here of grosse and outward sinnes as of Theft The light hated of wicked men Murther Adulterye False witnesse Force Luxury Dronkennesse and such lyke which also are condemned of the wise men of this world but of the most excellent vertues of the worlde as of Reason Wisedome and humaine righteousnesse which in this world are counted for most excellent thinges PAR. Therefore as hée which goeth about any wickednesse loueth the night fléeth from the Sunne least his déedes shoulde bée manifest euen so they whose consciences do accuse them hate the light of the Euangelicall trueth by which all thinges that are filthie are bewraied that they maie be reformed in Christ By this reason wicked Kyngs Princes and Potentates which swell with Ambition which are defiled with excesse and filthie pleasure and which are imbrued with the bloode of Innocents haue hated the Light of the Gospell because it condemneth all these thinges In like maner the Popishe Bishops Abbottes Priestes Monkes and Nunnes which repose theyr trust in Masses in Idolles in Purgatorye in wicked Vowes in Indulgences and such lyke do hate Christ and his light which teacheth that al these thinges are vnprofitable more than Vatinius was hated of the Romaines Insomuch that they persecute the Preachers of the Gospell and hang them vppe because they Preache against the Sacred Canonnes against the dignitye Episcopall against the Popes Holinesse and against Peters Keyes That is to saye because they discouer the Tyranny of Antichrist and do fréelye pronounce the dignitye and aucthoritye of Bishoppes to bée forged counterfaite and méere false C. Therefore we are muche deceyued if wée thinke that they are ledde with Godlye zeale whiche rage against the Gospell when as they rather hate and abhorre the light that they maye the more fréelye walke in darkenesse 21. But hee that doeth trueth commeth to the light that his deedes may be knowen howe that they are wrought in God M. That is to saye He which knoweth that hée doeth the trueth and seeketh the same being a hater of all falsehood and lyes hée truely neyther hateth the light nor shunneth the same but loueth it For to doe the trueth is as much to say as to deale faithfully without any manner of deceyte like good and honest men C. But this séemeth to bée spoken improperlye and absurdly except a man would confesse that some are good and true before they bée borne againe by the spirite of God the which is cleane contrary to the whole Doctrine of the scripture for we knowe that faith is the roote from whence doe come all good workes But Christ simply affirmeth that they which deale sincerelye and vprightlye doe desyre nothing more then the light The light a Touchstone to wicked men that theyr workes maye bée approued because by that triall and Touchstone it maye the better appeare that they haue walked vprightlye and purelye before God from all deceyte Therefore it is verye fondlye sayde of some that menne before Faith are wel disposed For Christ sayeth not that the Faithfull do beléeue to the ende they maye haue the prayse of good workes but he onely sheweth what the vnbeleeuing would do if so be theyr owne consciences did not accuse them of euill R. Therefore if Abbottes Monkes Priestes and Friars did the trueth they woulde also come to the light and would suffer theyr condicion to bée tried But hereby they them selues do bewray theyr owne déedes to bée euill For he which doeth the trueth that is hee whose cause is iust whose worke is of Faith which teacheth the truth which is delighted in the trueth which hateth Hipocrisie and lyes which dealeth iustlye and to be short which geueth all glorye vnto God and geueth place to the Preaching of the Gospell hée can abide the light and to haue his cause his workes Doctrine and state tried and examined Wherevpon Christ because his workes and Doctrine are of God hath left vnto all menne frée leaue to pronounce and iudge of them so that they doe it vprightly Iohn 18.20 Enquire sayeth hée of those which haue hearde mee what I sayd vnto them Beholde these knowe what I haue sayd But the Pharisées and their successours will not suffer any man to iudge of theyr Doctrine but will haue all thinges that they teache and decrée simplye and as a manifest trueth to be receyued and allowed C. Therefore our Sauiour Christ vsed this woorde Trueth Because we being deceyued by the outwarde shewe of workes doe not waye and consider what is contayned within And hée calleth those workes wrought in God which are approued of him and are good according to his rule Hereby let vs learne not to iudge of workes except they bée brought to the light of the Gospell because our reason is vtterly blind and corrupt Bv. And séeing Christ of his goodnesse hath called vs to the light of the Gospell let vs vnderstand that it is our partes to doe the trueth with a willing minde the Apostle exhorting vs vnto the same Ephe 5.8 Ye were sometime darkenesse but nowe are you light in the Lorde walke as children of the light for the fruite of the spirite is in all godnesse and righteousnesse and trueth approuing what is acceptable vnto the Lorde And haue no felowship with the vnfruitfull workes of darkenesse but rather rebuke them And the Apostle Iohn This is the tidinges which we haue hard of him and declare vnto you that God is light and in him is no darkenesse at all If wee saye that we haue felloweship with him and walke in darkenesse wee lye and doe not the trueth But if wee walke in light euen as hee is light then haue wee fellowship with him 22. After these thinges came Iesus and his Disciples into the Lande of Iurye and there he taryed with them and Baptized M Nowe that the Euangelist hath described the Diologue betwéene Christ and Nicodemus hée consequentlye maketh a waye to bring in the testimony of Iohn the Baptist which most excellentlye hée gaue vnto Christ before hée was shutte vp into Prison For the Euangelist speciallye trauaileth to credite and confirme the Diuinitye and aucthoritye of Christ with most firme testimonies geuen from Heauen Bv. Therefore when the Lorde had obserued the Feaste of Passeouer at Hierusalem and had discharged his office according to the oportunytye of the time Preaching the Gospel of the kingdome C. hée came into that part of Galilee whiche was néere to the Towne of Aenon whiche is situate in the Tribe of Manasse B. that there also hée might exhibite and declare him selfe to bée a sauiour For abiding there and Ministring Baptisme by his Disciples hée brought many Citizens to the Kingdome of God The Lorde Iesus abode not long at Hierusalem for his houre was not yet come that hée shoulde bée gloryfied but towarde his ende hée executed his office moore diligentlye
there and shewed many Signes because the time of his gloryfication drewe néere M. But because the time was come to gather togeather the Churches of the Faithfull Two thinges deliuered to the Church Christ beganne to order and appoynt a Churche Bv. And there were twoo thinges speciallye whiche hée deliuered to the Churche with the which hée exerciseth the same namely the Preaching of the Trueth and holye Baptisme C. For althoughe Christe Baptized by his Disciples yet notwithstanding hée is here named as the aucthour of Baptisme the Ministers being left out which did nothing but in his name and at his commaundement R. To the ende wée might knowe that it maketh no matter what manner of person the Minister is in respect of the word and Sacrament AVG. For when the Integritye and purenesse of the Sacrament is handeled it maketh no matter what Faith he is of which geueth the Sacrament It maketh much touching the way of his owne saluacion but as touching the question of the Sacrament it maketh no matter at all R. For the Sacrament hath his integritye from the worde or from the Preaching annexed to the Sacrament but the woorde hath his aucthoritye from God 23. And Iohn also Baptized in Aenon beside Salim because there was muche Water there and they came and were Baptized M. Christ now teaching and Baptizing Iohn as it maye séeme might Lawfullye haue forsaken his office geuen him selfe to rest and haue followed security Iohn 1.29 A. speciallye newe that hée had testifyed of him alreadye that hée was the true Lambe of GOD which taketh awaye the sinne of the worlde M. But because hée was sente by God to teache and to Baptise hée doth not at his owne wyll and pleasure laye aside the office committed vnto to him but looketh and wayteth for the time appointed of GOD. We maye not forsake the Ministery of the worde at out owne pleasure which are called to be Preachers Iere. 23.21 By this example we are taught not to ceasse from executing our office and duetye so long as the administration thereof is permitted For as hée offendeth whiche runneth before hée bée called A. as the Lorde complayneth by the Prophete Ieremye euen so verylye hée offendeth no lesse whiche at his owne pleasure taketh and forsaketh the office which GOD hath committed to him C. The Geographers affyrme that these twoo Townes Aenon and Salim are not farre from the Riuer of Iordane and Iaboc néere vnto the which twoo Townes they make a Citye called Scythopolis Hierome sayth it maketh no matter whether you Reade Salem or Salim C. The cause why Iohn Baptized in Aenon is added for that There was much water there B. Iudea wanting the same verye muche Water of Baptisme sanctifyed by the word of God But the Riuer of Iordane did ouerflowe and yet we reade not that it was consecrated with any Crosses Charracters or Seremonies For the pure Water of Baptisme is Sanctifyed by the word of GOD and by the Godlye vse of the Sacrament In the Actes of the Apostles we reade the lyke hereof where it is sayde And as they went on theyr waye Actes 8.36 they came to a certaine water and the Eunuche sayde See here is water what letteth me to bee Baptized Not that we may at this daye leaue the Temple of God and Baptise in euerye Ryuer Lake or Spring for the Apostle willeth all thinges to bée done decentlye and in order 1. Cor. 14.40 C. By these woordes of Christ wée maye also gather that both Iohn and Christ celebrated Baptisme by ducking the whole bodye in the water Howe be it let vs not bée too Curious in the externall Rite so it bée agréeing with the Spirituall trueth and with the institucion and rule of our Lord and Sauiour 24. For John was not yet cast into Prison M. Therefore the Prison was the ende whiche GOD had appointed for Iohn to finishe his office of Preaching and Baptizing euen as the Crosse was to our Sauiour Christ Deut. 13.5 And yet truelye Prisons and Crosses belong not to true but to false Teachers But this is the lotte of the Godly and of all true Teachers in this most wicked worlde Concerning the Imprisonmente of Iohn the Baptist and his Death reade more in our exposition of Mathew beginning at the thirde verse 25. And there arose a question betweene Iohns Disciples and the Iewes aboute purifying And there arose a Question betweene Iohns Disciples Bv. Now the Euangelist commeth néerer to the matter it selfe of the which hée intended to intreate C. And first of all hée reciteth a controuersye whiche arose by the Disciples of Iohn about Purifying and not in vaine For the lesse that they were instructed in Doctrine the moore bouldlye they put foorth them selues to disputacion according to the Prouerbe Who so boulde as blinde Bayarde If other hadde begonne the contencion with them they might haue beene excused but whereas they being vnable to encounter with the Iewes and yet doe wyllinglye prouooke them therevnto and that rashelye without cause they are muche to blame For the woordes of the Texte import that the question was moued by them And besyde that they deserued blame for theyr rashe contencion about an vnknowne thing which excéeded the reache of theyr knowledge they were also to bée reprehended for another faulte no lesse than this namelye For that they were not so readye to defend and maintaine the Lawfull vse of Baptisme as they were to defende theyr Maysters cause that hée might haue his aucthority styll PAR. For there came many vnto Iohn Contenciō betweene the Disciples of Iohn and the Iewes and were Baptized of him many also came to Iesus and were Baptized of his Disciples And herevpon arose enuye in certaine of the Disciples of Iohn against Iesus that he being of late Baptized of Iohn and behaued him selfe as his Disciple and was commended by his testimony vnto the people would now sodenly make himselfe equal with him would also prefer him selfe before him whose Disciples tooke vpon them the administration of that which Iohn alone had hitherto vsed C. Therfore both these faultes were worthy of reprehension because they not waying the consideration of Baptisme make but a trifle of Gods holye institucion and because through wicked Ambition they take theyr Maysters parte against Christ About purifying C. The question was about Purifying because the Iewes had diuers and sundry preceptes concerning Baptisme from the Lawe and being not contente with those Legal rules they vsed many other thinges which they had receyued from theyr Elders A. as ye may more plainely perceiue if ye reade the fiftéenth of Mathew and the seuenth of Marke C. Therefore because a newe rite also and order of Purifying is brought in by Christ and by Iohn the Baptist they hauing alreadye so great plentye and varietye they thinke it verye absurde and without reason M. Wherefore in the Disciples of Iohn we sée a carnall disposition C. who
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
vnderstoode as though the Father had one by him selfe and the Sonne another as we haue also shewed before in the nineteene verse C. For he doth not compare his will and the will of his father together as one contrary to the other but onely confuteth that which they falsely Imagined as that he was rather caried by humayne boldenesse than led by deuine aucthority He doth deny this to be his owne proper affection and contrary to the commaundement of his Father 31. If I testifie of my selfe my testimonye is not true M. By these wordes our Sauiour preuenteth that which his aduersaries might haue obiected against him to troble the mindes of simple and ignoraunt men the whiche also they went about when they sayde Iohn 8 Thou giuest testimony of thy selfe but thy testimony is not true Therefore hée sheweth that hée doth not leane to his owne testimonye nor to the testimonye of any other man but to the testimonye of his heauenlye Father which cannot lye and which in truth far excéedeth all other testimonye To this ende doth those thinges appertaine which are spoken in this parte of the Apology So that when he sayth If I testifie of my selfe my testimony is not true he doth not deminishe the credite of his owne testimony the which mightely hée defendeth in an other place but it is a certayne manner of concession or graunting Because Christ was sufficiently instructed from heauen not to bée credited he is contented As if hée should saye If my testimonie be suspectted of you according to the common maner of men let it be so I make no account of it Wée knowe that nothing is counted true and lawfull which a man speaketh in his owne commendation how truely soeuer hée spake because no man may be a sufficient witnesse in his owne cause And although it is wicked to deale thus with the sonne of God yet notwithstanding he was content to departe from his right that by the aucthority of God he might conuince his enimies 32. There is another that beareth witnesse of me and I am sure the witnesse which hee beareth of me is true A. There are some which by this other witnesse bearer vnderstand Iohn the Baptist making this to be the scence of Christes wordes It séemeth to you that if I beare witnesse of my selfe that the same is not true but now there is another which beareth witnesse of me the which I know to be true but as for you ye saye that ye will not beléeue the same But it is better by this other witnesse bearer to vnderstande God the Father that it may agrée with that which is sayd in another place Iohn 8.18 I am one which beare witnesse of my selfe and my father which hath sent me beareth witnesse of me also B. So that the same which he sayth here is thus muche in effect My wordes are far otherwise than ye take them to be It is God and not this poore Carpenter which beareth witnesse of me and which doth acknowledge his onelye begotten and welbeloued sonne the which testimonye is so sufficient for me that I care not what men think of me M Neither doth he saye simply His testimonye is true But he sayth that hée knoweth his testimonye is true By which words hée doth not onely declare that the testimony of his Father is true but also that he himselfe doth know for a suertie that he doth arrogate nothing to himselfe which of right and by the testimonye of the Father appertained not vnto him 33. Ye sent vnto Iohn and he bare witnesse of the trueth M. Because hée had made mencion of the testimony of the Father nowe to extoll the same and therewithall to shew that his aduersaryes are reprehensible and blameworthye to the consolation and staye of simple mindes hée bringeth in the testimony of Iohn concerning him the which although it were verye notable yet notwithstanding it was contemned and neglected of the Rulars of the Iewes And this maketh verye muche to conuict them that hée sayth not simplye Iohn bare witnesse to the trueth But Ye sent vnto Iohn C. For hée vrgeth them with the aunswere of Iohn the which they coulde not without shame discredite For to what ende shoulde they haue sent vnto him except they meant to stande and geue credite to his sayinges For they sent vnto him as to a Prophete of GOD and séemed to make account of his voyce as of some diuine Oracle And although Christ here after a sort yelded vnto his enemies yet neuerthelesse verye notablye hée reproueth them and casteth in theyr téeth that nothing stayeth them from beléefe but mallice Therefore we see that this circumstance doeth make verye much to the matter that they sent vnto Iohn and as it were with a minde desirous to learne they went vnto him to knowe who was the Messias and yet notwithstanding regarded not his aunswere M. Hée sayeth not And he bare witnesse to mee but he sayth Hee bare witnesse to the truth the which is more certaine and farthest from suspicion And hée calleth the dispensation of the redemption of mankinde which hée had taken in hande the trueth for the which dispensation the sonne of God was sent to take vpon him our fleshe of the which he sayeth in another place I am the way the trueth Iohn 14. and the life But this trueth is alwayes condemned in the worlde for a lye 34. But I receyue not the recorde of man neuerthelesse these thinges I saye that ye might be safe J receyue not the recorde of man M. What meaneth these woordes Question If hée receyue not any mans testimony concerning him selfe wherefore was Iohn sent of God to beare witnesse of the trueth Also the testimonyes of the Apostles were they not the testimonies of men of whome hée saieth You also shall beare witnesse of mee because ye haue beene with me from the beginning Ioh. 15.27 Also hée sayeth Ye shall be witnesses vnto me in all Iewrye and in Samaria and to the vtmost partes of the earth To this we aunswere Actes 1.8 Christ vseth the testimony of Iohn not that hée stoode in néede of the same Aunsvvere but because it was néedefull for vs thereby to be confirmed They which séeke theyr owne glorye do not onely testifye of them selues notable and excellent thinges but do also much estéeme and bragge of the testimonies of suche others as they them selues are But Christ to the ende hée might teache that he sought not his owne glorye euen as before he said he had no néede to beare witnesse of him selfe euen so here hée sayeth that he doth not stande or depend vppon the testimony of Iohn howe great soeuer he be nor of any other man séeing hée hath testimony far greater than the witnesse of man As if he should say Bv. I doe not therefore bring foorth the testimony of Iohn concerning my selfe as though he had made me any whit the better thereby as that I might bée such a
one as I was not before he gaue testimony of me that is to say that I should not haue béene God except hée had sayd that I am the sonne of GOD for I am that naturally that which hée sayde I was but for your sakes rather do I bring his testimonie For because hée was of great auctoritye among you I thought that ye woulde the more readily haue beléeued his wordes and so thorow fayth in mée haue obtayned euerlasting lyfe C. Therefore Christ here declareth that he hath not so much respect vnto him selfe as he hath to profite men when hee rayseth vp Preachers of his Gospell by whome hée maye certifie vs of his wyll In the which also his wonderfull goodnesse doeth greatlye shyne in that he séeketh to frame all thinges to our saluation Wherefore wée also must endeuour our selues to sée that hée bée not carefull in vaine for our soules health M. Christ sayth not I speake these thinges to make you ashamed and to defend my Innocencye against your blasphemie the which vndoubtedlye of all other he might most iustlye haue spoken and those thinges whiche hée dyd speake might of them selues haue made them ashamed Hée rather desyred to speake that which both onely appertayned to him and also ought iustly to haue taken from them all outragious furye and desyre to destroye him For what man wyll séeke his destruction whome hée knoweth to be so friendlye vnto him that he séeketh nothing more than his profite and safetye Let this bée an example for all the Ministers of Christ to folowe that in speaking they neyther séeke theyr owne glorye Ministers ought not to seeke theyr owne glorye or reuenge but the saluation of their hearers If this minde were in all those that take vpon them the office of teaching the Church of Christ at this daye should be frée from a number of contencions and perrilles And it were necessarye that they shoulde practise this not onely in woordes as a number of Hipocrites doe but also in theyr conuersation and fatherly affection towarde the faithfull seruauntes of Christ and also to instructe those that resist the trueth with all méekenesse if it maye please God at any time to geue them repentaunce that they maye bée conuerted and beléeue M. Furthermore we must yet a litle farther discusse these woordes of our sauiour Christ for they doe nothing derogate from the testimonye of Iohn which he bare to the trueth but Christ sayeth that hée hath no néede of mans testimony séeing he hath the testimony of his father which farre excelleth all other Wherevppon hée sayeth not And ye shall not receyue any mans testimony concerning mée For that which Iohn and which the Apostles after Iohn dyd testifye concerning the trueth was so directed by GOD to this ende that all mankinde might bée brought to the knowledge of the trueth and bée saued So that they haue nothing here for their purpose who to cloake their vnbeléefe do derogate from the wrytinges of the Prophetes Apostles and Euangelistes vnder this pretence that the Prophets Apostles and Euangelistes were men and that Christ him selfe doeth not alow the testimonye of men concerning him These vngodlye men do not consider what is the vse of those testimonyes which are geuen to the trueth by the instinct of the holy ghost in men 35. Hee was a burning and a shining light and ye woulde for a season haue reioysed in his light He was a burning Bv. Least any man shoulde thinke that this testimony of Iohn was eleuated and depressed by these woordes of the Lorde hée commendeth Iohn him selfe to the ende hée might make his testimony commendable also R. For hée was not that true lyght yet notwithstanding Iohn 1.8 hée was a bright Candell geuing testimonye concerning the true lyght hée was a famous preacher of the trueth being zealous in fayth and trueth mightelye séeking to aduaunce the glorye of the Gospell M. Therefore by this metaphoricall speache he greatly praiseth and commendeth the holines of Iohn and therewith all also declareth what was his office For not onely this belongeth to a burning light that the same shoulde be bright and cleare of it selfe but also that it should with the brightnesse of the same illuminate all that is round aboute it So Iohn Baptist a Candell it was not sufficient for saint Iohn to be a holy man hym selfe but this also speacially appertayned to his office to bring the hartes of the Israelites by the preaching of repentaunce and the kingedome of God and by geuyng testimony to Christe to the knoweledge of the trueth Ministers ought to be burning lightes After this manner a faithfull minister of Christe ought to bée a burning candell whiche is lightned in a darke place to the end that they which are in the same might sée Not only this is required that the minister be an honest and Innocent man but also that he be suche a one as will shew forth the light which he hath receyued to those whiche are committed to his charge Luk. 8.16 So sayeth oure sauioure Christ No man lighting a candel putteth the same vnder a Bushell But if the light be darknesse howe great is the darknesse C. Moreouer whereas our sauioure calleth Iohn a burninge light he doth thereby the more reproue the Ingratitude of the Iewes for it foloweth that they were willingly blynd when they refused the candel of God which was set before their eyes As if he shoulde saye God would not haue you to erre for he appoynted Iohn to be a Candel that by his light he might direct you in the right way Therefore in that ye do not knowe me to be the sonne of God your voluntary errour is the cause therof A. Euenso they which at this day are willyngly blynde in the midest of the lyght of the gospell haue no excuse For the Lorde seketh by the preachinge of his worde Mat. 5.14 to bring men out of darknesse into light in consideration whereof he called his apostles the light of the worlde that the darkenesse of ignorance being driuen awaye the harts of mortal men may be illuminated with the knoledge of god and true piety And ye would for a season haue reioysed C. Nowe followeth the other reproche in that they dyd not onelye shut theyr eyes against the trueth which was offered to them but also sought all the meanes they could by abusing the same to oppresse Christ For in that they were so readye to extolle Iohn aboue his proper degrée that procéeded of an euyll and wicked purpose that the sonne of God might haue no place Christ very notablye compareth this wicked abuse of the heauenlye light to lasciuiousnesse euen as if the good man of the house should light a Candle in the night for his seruantes to do that which hée hath commaunded them to do and they then to vse the same to banquetting and to wantonnesse By this place wée are admonished not to abuse Godlye teachers whome
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.
things This had béene the parte of reasonable men But they doe none of these things but according to the disposition of fleshe they murmure because the Lorde sayde that he came downe from heauen For this is the lot of Christes doctrine that it shall sooner finde such as shall murmure gainst it and contemne and deride it béefore they know it than suche as shall rightly vnderstande it and when they vnderstande it earnestlye imbrace it 42. And they sayde Is not this Iesus the sonne of Ioseph whose Father and mother wee know How is it then that hee sayeth I came downe from heauen Is not this Jesus Bv. They looked for some mightie and victorious Messias to raigne ouer them as did Salomon Cyrus and Alexander therefore they dispised the humilitie of Christ not perceyuing howe this base man discended from heauen M. For they thought that hée had so spoken of his discention from heauen as though hée had denyed himselfe to haue béene borne in this worlde among men but euen as hée was present before them to haue fallen as some Aungell from Heauen Herevppon it commeth that they saye Is not this Iesus the sonne of Ioseph As if they should haue said doth he think vs to be so dule scenelesse that wée will suffer our selues to be perswaded that hée came downe from heauen séeing we knowe from whence hée came who he is of what stocke and kindered and with whome hée was brought vp what rashenesse then is this that hée sayth he descended from heauen as though he spake to straungers and to such as did not know him C. They had therefore a double let The one was whiche they fayned to themselues by a false opinion when they sayde This is the sonne of Ioseph whose Father mother we know Two â—bling â—kes to â—ewes The other was the which proceded of a wrong Iudgement because they did not thinke Christe to be the Sonne of God for that he descended to men taking vpoÌ„ him our fleshe But wée are to to wicked if so be wée therefore despise the Lorde of glory because hée did abase and emptye himselfe for our sakes taking vpon him the forme of a seruant For this was rather a manifest signe of his vnspeakable loue toward vs and also of his wonderfull grace Furthermore the deuine Maiestie of Christ did not so lye hidde vnder the base and contemptible shewe of the fleshe but that the bright beames of the deuine glorye appeared but those grose and scencelesse men wanted eyes to beholde the same Bv. So at this daye when Iesus is preached and the same crucefyed when mortification regeneration is taught the preaching is contemned of prowde men of couetous ambitious Carnall Gospellers follow Christ for gaine and luxurious men which crye from whence haue we this newe doctrine which these newe Apostles set before vs Let vs noate therefore in this place the nature of fleshe and bloode which followeth the Gospell so long as there is hope of gaine but that hope being taken away it starteth aside M. Moreouer the corrupt nature of fleshe and bloode is to stande vppon externall thinges and to iudge after the outwarde apparaunce not onely of the Sonne of God but also of all the elect of whome it iudgeth not according to the qualitie of the minde whiche is heauenlye but according to the humility and basenesse of the fleshe It doth not beléeue that those whome it séeth in this worlde to be poore Idiots vnlearned base weake contemned abiectes and knowne according to the natiuitye and conuersation of the fleshe are borne of GOD and are sonnes of the heauenlye kingdome This thing S. Iohn expoundeth in another place in these wordes saying Behoulde what loue the Father hath bestowed on vs that wee shoulde be called the sonnes of GOD. 1. Iohn 3.1 For this cause the worlde knoweth you not because it knoweth not him 43. Iesus answered and sayde vnto them Murmure not among your selues Bv. Murmuration against God and the truth braules also and contentions and strifes in religion are very displeasant to God the same are oftentimes gréeuously punished Wherfore the lord giuing good aduice to the multitude exhorteth them not so to murmure and grudge C. Notwithstanding hée layeth the blame of murmuration vpon them as if hée shoulde saye my doctrine contayneth no matter of offence but because ye are reprobates it proueth your poysoned mindes and is therefore vnsauorye because your mouthes are out of taste M. The wisedome of the Lorde is here to be considered by which hée is very circumspect least if hée should hold his peace at those things whereat they murmured among themselues they might thinke that they had iustly murmured Let vs followe this wise dilligence by which wée must beware least they whiche murmure against the truth murmure not without reason 44. No man can come to me except the father which hath sent mee draw him and I will rayse him vp at the last daye No man can come to mee M. Hée repeateth that which hée had sayd but in other wordes For hee had sayd All that my Father giueth mee shall come vnto mee and now hée sayth No man can come vnto me except my Father which hath sent mee draw him As if hée shoulde saye ye murmure without reason of this that I sayde I came downe from heauen For it is no meruell if ye knowe not mée but are offended at this humilitie of my fleshe Did not I saye vnto you that they shall come to mée whome my father hath giuen mée Why doe ye not rather murmure of that amonge your selues Nowe I confirme the very same vnto you namely that it is impossible that anye man should knowe who I am from whence and to what ende I am come except he be drawne to me by grace from my Father R. But your bellye draweth you vnto mée and not my heauenlye father It is no meruell therefore if ye beléeue not my wordes C. Here Christ openly pronounceth that the doctrine of the Gospell although it be preached to all men alyke cannot notwithstanding be of al men receiued but they must first be renewed in minde in vnderstanding Fayth therefore commeth not by the will of man but by the will of GOD. Bv. To come to Christ is to béeléeue and to cleaue vnto Christ to receyue Christ and to depende onelye vpon him as we haue hearde in the fiue and thirtie verse going before C. Hée sayth they are drawne whose mindes God doth illuminate and whose heartes hée bendeth and frameth to the obedience of Christ R. For GOD draweth in that order as before wée haue described For hée hath chosen some before the foundation of the worlde was layde and those whome hée hath elected hée hath called and doth call by Christ through the preaching of the Gospell And there is no cause why thou shouldest faine and Imagine to thy selfe any heauenly voyces and descentions of the holye Ghost which shoulde happen beside
exclude thée out of the Sinagoge as a lying heritique Behoulde here wyth what security and bouldenesse impietye and hypocrisie obiect vnto the Prince of godlynesse and truth the lye M. The malice of the Pharisées could not be at rest Esay 57.20 For the hearte of the wicked is as the boyling Sea that cannot rest whose waters cast vppe myre and dyrte The more the brightnesse of this light dyd reueale it selfe in Christ the more this wicked kinde of men was inflamed with malice It gréeued them much that the temptation by the Adulterous woman had no better successe They retourne therefore to the fight and contention euen as flyes to the flame of a burning Candle C. And rashlye they say that hée speaketh in vayne except hée bringe better proofe then hys owne wordes M séeing it is written Let another man prayse thee Pro. 27.2 and not thy owne mouth a straunger and not thy owne lippes A. But willinglye they were ignoraunt that Christ had sayde vnto them Iohn 5.34 I receyue not testimonye from man but I speake these thinges that yee might bee saued M. Wée are taught therefore in this place that it is no meruayle if so bée the Preachers of the truth are accounted as lyers of the wicked Children of the Deuill when as these Doctors durst openlye wyth such boldenesse resiste the truth it selfe But lette this one thing suffice Deut. 18. i9 That God one day wil take vengance of those which despise the doctrine of his Prophete whome hée sendeth vnto them 14. Iesus aunswered and sayde vnto them though I beare recorde of my selfe yet my recorde is true for I knowe whence I came and whether I goe but ye can not tell whence I come and whether I goe Bv. Christ by this demonstracion plainelye proueth that hée is the sonne of God and verye God him selfe and that the Doctrine of the Gospell is most certaine C. also that this testimonye hath credite and aucthoritye inough because hée is no priuate personne taken from among the common sort of men but a farre more excellent person M. Hée doth not denye but that he testifyeth of him selfe but hée denyeth that his testimony is false And this he doth by making a distinction C. For when hée sayeth hée knoweth from whence he came and whether he would goe he exempteth him selfe from the coÌ„mon number of men The sence and meaning therefore is this Although euery man is suspected in his owne cause and although it bée prouided by lawes that no man speaking in his owne cause should bée credited yet notwithstanding this can take no place in the Sonne of God which is aboue the whole worlde For hée is not to bée reackenedin the order of menne but hath this priueledge from the Father to gouerne all men with his worde aloane B. Here thou séest that the Lord sayd by immitacion or concession â—â—hn 5.31 If I testifye of my selfe my testimony is not true For because hée knewe from whence hée came and whether hée would goe that is to saye that hée was the sonne of GOD and the euerlasting woord of the Father which tooke vppon him our humane nature whiche also hée woulde shortlye after extoll and aduaunce into the glorye of his Father knowing these thinges hée coulde not but speake that whiche was most true that is to saye diuine and coulde testifye nothing of him selfe but that which was in lyke manner most true But the Iewes knewe neyther of them boath and therefore they coulde not beléeue the true testimonye whiche hee gaue of him selfe C. For Christ in these woordes testifyeth that hee had not his beginning of the worlde but that he came from God and therefore not méete and right that his Doctrine whiche is Diuine should bée subiect to mans Lawes But because he then had vpon him the fourme of a seruaunt and was humble and méeke hée was despised for the which cause he putteth them in minde of the glorious Resurrection whiche hée should haue which in déede was a manifest shewe and proofe of his hydden and vnknowne Diuinitye at the first When hée sayeth that hee knoweth and they knowe not he geueth vs to vnderstande that his glorye is nothing diminished by their vnbeléefe B. As for example If so bée an Ambassadour shoulde come from the Emperoure promisyng greate benefytes vnto vs in the name of the Emperoure if wée wyll obeye his commaundementes and wée denying to beléeue him hée should saye I know from whence I came and whether I gooe I am sure that I am the Emperours Ambassadour sent for those consideracions which I haue declared vnto you to him also I wyll returne and shew him how I haue done my businesse and wyll receyue the condigne reward of my labours Therefore what thinges soeuer I testifye of my Ambassage they are true but you which knowe not from whence I came and whyther I goe refuse to geue credite vnto mée M. By this place also Christ declareth that the Iewes had falselye boasted before saying VVee knowe from whence this fellowe is but when Christ shall come no man shall knowe whence he is 15. Yee Iudge after the fleshe I iudge no man Ye Iudge after the fleshe C. This place maye bée expounded twoo manner of wayes eyther that they iudged of him after the wicked sence and vnderstanding of their fleshe or else that they iudged of him according to the outwarde shewe of his person For fleshe is sometyme taken for the outwarde shewe of man and boath sences doe verye well agrée with this place because whether the affections of the fleshe beare rule or whether the beholding of the person doe preuaile in Iudgement there neyther trueth nor equitye take place Notwithstanding the sence seemeth to be more certayne if so be we make here a comparison betwéene the fleshe and the spyrite as if hee should therefore deny them to bee lawfull and meete Iudges because they were not guided by the spirite As if hée should saye Yee iudge of my woordes and deedes after your wicked affections hauing no part of the Spyrite of GOD in you therefore ye erre RV And this is the onely cause why menne erre and iudge amisse of Diuine matters I iudge no man A. Some distinguishe thus that he iudgeth not as man iudgeth othersome referre it to the tyme because hée being in earth tooke not vppon him as yet the office of a Iudge C. But more rightlye it is ioyned with the sentence following that the sence may bee thus Christ Iudgeth not and if he doe iudge his iudgement is fyrme and authenticall because it is diuine So that the formar parte where he denyeth that hée iudgeth ought rather to bée restrayned to the cyrcumstaunce of this present place For that hée might the better conuince his enemies of pride hée vseth this comparison because they vsurped to them selues lycence to Iudge preposterously and yet neuerthelesse coulde not abyde him teaching simplye and abstayning from the
first is whether there Sonne were blinde secondlye whether hée were borne blinde and thirdlye howe he receiued his sight C. They doe subtillye include more in this their question that they might take awaye all occasion of aunswere according to the wonted manner of all such as are oppressours of the trueth 20. His Father and Mother aunswered them and sayde We know that this is our sonne and that hee was 21. borne blinde But by what meanes hee nowe seeth we cannot tell or who hath opened his eyes cannot we tell he is olde inough aske him let him answere for him selfe C. The Parentes of the blinde man aunswere onelye to the one halfe of the captious question whiche the Pharisées propounded vnto them They affirme him to bée their sonne and to bée borne blinde also wherevppon it followeth that hée dyd not naturallye sée but by miracle but the thirde thing whiche was howe he receiued his sight they cleane omit because that was obious vnto the eares of the Phariseis Bv. referring that vnto their Sonne saying Hee is olde inough aske him But by this theyr vngodly silence they bewraye their ingratitude For verylye they receiuing so notable a benefite shoulde haue béene whollye moued to set forth his name But being made afearde they bury so muche as iâ— them lyeth the grace of God sauing that they appoint their Sonne to testifye the same for them which should both with lesse enuye and also with greater Faith declare the whole matter as it was done But yet for all this the holye Ghost by the mouth of the Euangelist condemneth their softnesse in that they dyd not that which became them Howe much lesse excuse then shall they haue whiche by trayterous denial do quite and cleane ouerthrowe Christ with his Doctrine with his miracles with his power and with his grace 22. Suche wordes spake his Father and Mother because they feared the Iewes For the Iewes had decreed already that if any man did confesse that he vvas Christ he should be excommunicate out of the Sinagogue Bv. In these wordes Saint Iohn rendereth a reason why the Parentes dyd not aunswere to the third question of the Phariseis not because they knewe not the aucthour and manner of the benefite bestowed on theyr Sonne vut rather because they being afearde durste not confesse before the Phariseis the vndoubted trueth M. Therefore they knewe more than they confessed That whiche they them selues had done they fréelye and without perrill confesse for they had begotten and brought forth a blinde man but that which Christ had done they dare not confesse Therefore this is a frée confession of the blindnesse whiche is in men before the cruell Phariseis but of the illuminacion which Christ worketh not so Both are true but both haue not their true confession in this worlde Thou mayest confesse without daunger the euill that commeth of men as that thou wast borne in sinne but the grace goodnesse that commeth by Christ whereby this euill is taken awaye the Pharisaicall tiranny wyll not suffer thée fréelye to confesse For the Iewes had decreed alreadye Excommunâ—cation is auncient B. Hereby it maye easilye bée gathered that it beganne now to bée reported that Iesus was Christ C. Furthermore this place teacheth vs that the custome and manner of excommunication hath béene euer of olde time For excommunication was not then first of all inuented but nowe that excommunication which was vsed long before against Apostataas and contemners of the lawe for a punishment was vsed and conuerted against the Disciples of Christ It hath not therefore béene the corruption of one time or age that the sacred institucions of GOD haue béene corrupted by men The whiche also hath béene among Christians For it can scarsly be expressed what barbarous tyrannye the false Bishoppes haue exercised in subduing the people insomuche that one durste scarse to mutter against them and wée sée also at this daye what crueltye commeth by this thunderbolt of excommunication against all the worshippers of God But wée bouldlye contemne excommunication when it is vsed at the wyll and pleasure of men contrarye to the institucion of the same R. For as there is a double communion so there is a double excommunication the one is internall the other is externall The internall communion consisteth of one holy Ghost of one faith of one Christ and of one Lorde which is Father of all The internall excommunication is that when man through infydelitye agréeth not with the Godly in one spirite in one fayth and in one Christ howe Godlye outwardlye soeuer hee séeme to bée The externall communion is the communion of the word and Sacraments The externall excommunication is the depriuation of those thinges Nowe the wicked man which sayeth in his heart there is no God is alway excommunicated howbeit he is not subiecte to mans iudgement if so bée he bée not an offence vnto the Churche by the fruites of impietye Mat. 18.17 1. Cor. 5.11 For if so bee he doe offend the Church of the Lord with the filthynesse of his facts he ought to be cast out But if any man be cast out of the Church for the word of God or for the confession of Christ by excommunication it is a blessing and not a curse Deu. 23.5 for Baalam also cursed the people of God but the Lord turned the same into blessing A. Moreouer though the right of excommunication was so notably corrupted in the olde Church yet notwithstanding Christ by his comming woulde not haue the same to bée cleane taken away but restored the same to his puritye that it might remaine with vs styll Euenso at this daye though in the Papacye this holy discipline of the Church bée profaned and abused yet notwithstanding we ought rather dilligently to restore the same to the former integritye than quite and cleane to abolishe it There was neuer any thing so well begunne in the worlde but that by the wickednesse of men the same hath béene corrupted Sathan should haue to much libertye graunted him Good things corrupted ought not to be cleane taken awaye if so bée euerye thing might be frustrate and cleane taken awaye which is corrupted For then shoulde we haue no Baptisme no Supper of the Lorde neyther any Religion no part of the which he hath left frée from corruption I. In this place also we maye noate howe yll the worlde can suffer and abide true righteousnesse What greater innocencye at any tyme what greater modesty what greater homage and seruice towardes al men at all times coulde be seene than was in Christ And yet notwithstanding the Potentates and Rulars of the worlde coulde with suche hatered persecute him that they iudged all those vnworthye of theyr companye whiche testifyed any goodnesse to come from him though neuer so truelye and all vnder the pretence of righteousnesse and of the loue of God Wherefore then shoulde we bée troubled when the worlde hateth vs and casteth vs out of his
pleased him and the wyll of his Father not because eyther Caiphas or Pilate constrained him Wherevpon it is sayd The Kinges of the earth stoode vppe and the Rulers came togeather against the Lorde and against his Christ And of a truth against thy holye Childe Iesus whome thou hast annoynted boath Herode and also Pontius Pilate with the Gentiles Acts. 4.27 and the people of Israell gathered them selues togeather for to doe whatsoeuer thy hande and thy counsayle determined before to bee done So all the Godlye are afflicted not because theyr aduersaryes can doe any thing by their owne power againste Godlye who are vnder the hande and most mightye protection of GOD but because so it pleaseth the wyll of theyr Father whiche is in Heauen the which wyll is executed by the wicked to theyr extreame destruction but to the greate profite of the Godly This commaundement haue I receyued M. Hée nowe openeth the well spring of his power namelye his Fathers commaundement And by this commaundement hée vnderstandeth that wyll of God and that eternall counsaile by which hée had determined to sende his Sonne into this worlde and to geue him to death for the redemption of mankind C. Of the which counsayle of the Father hée therefore putteth vs in minde that wée might knowe that hée hath so greate care of our saluation that hée hath geuen to vs his onelye begotten Sonne so deare and precious vnto him And Christe him selfe whiche came into the worlde to shewe him selfe obedient to his Father confyrmeth this that hée hath no other respect in all thinges than to doe vs good M. Therefore Christ in all thinges shewed him selfe obedient to his Father Herevppon it is sayde It is written in the volume of thy booke concerning mee that I shoulde doe thy wyll Psa 40.8 O my GOD I am content to doe it A. And hereafter hée sayth The Prince of this world commeth and findeth nothing in mee but that the world maye knowe that I loue the Father Iohn i4 i3 and as the Father commaunded me so I doe M. This is true obedience whiche dependeth not onelye of the déede but also of the diuine wyll 19. There was a discention therefore againe amonge the Iewes for these sayinges B. The more that Christ bewrayed his diuinitye the more euidentlye appeared the difference betwéene the electe and the Reprobate Bv. And as trueth and pietye is alwaye lyke it selfe so falsehood and impietye differeth not a strawe breadth from it selfe C. This was the fruite of the Sermon of Christ that he alwayes wonne some Disciples or other to him selfe but because his doctrine had many aduersaryes thereof came the contencion that they whiche at the first were as it were one bodye of the Churche might bée deuided among them selues For with one consent all menne professed that they worshipped the GOD of Abraham and that they followed the Lawe of Moyses Christ the hande of vnitie but now when Christ came among them they began to disagrée for his sake If so be that profession had béene true Christ which is the most excellent bond of Charitye and whose office it is to gather the dispersed togeather woulde not haue dissolued and broken theyr consent and agréement but by the lyght of his Gospel he bewrayed the hipocrisy of many who hauing onelye a false and counterfaite shewe boasted them selues to bée the people of God Contencions come by wicked men Thus also the wickednesse of many men in these daies bringeth to passe that the Church is troubled with dissentions and that contencions are so feruent in the meane tyme they which trouble the peace lay the blame vpon the professors of the Gospell calling them Scismatiks For for this cause speciallye the Godlye are offended at the Papistes because their doctrine hath shaken the quiete state of the Churche But if so bée they woulde peaceablye submitte them selues vnto Christ and would subscribe vtno the trueth all contencions troubles would strayte waye be appeased But seeing they frete and fume against Christ and wyll not suffer the Godlye witnesses of Christ to bée at reste except the trueth of God maye lye hyd and Christ maye be banished from his kingdome they falselye obiect the faulte of Scisme which all menne sée ought rather to be imputed vnto them Therefore we must alwayes consider and sée in Scismatikes who they he which depart from GOD and his pure doctrine M. And the Euangelist in saying that there arose a contencion again sendeth the readers to those things which he hath declared in the Chapters going before as in the seuenth and ninth Chapters Ioh. 7.43 Iohn 9.16 Bv. For there these verye same Iewes withstanding the manifest trueth doe cause no small troubles 20. And many of them sayde Hee hath the Deuell and is mad why heare ye him M. This Cauill also the aduersaryes of Christ vsed before C. They doe defame Christ with the most odious reproche that they can deuise that all menne might abhorre to heare him M. For they coulde not abyde that people should heare him with delyte and admiration for the whiche cause they went about to turne awaye the mindes of the simple from him that they might not heare him any more afterward C. So the wicked least they should bée constrained to geue place vnto GOD doe furiouslye contemne him and doe styrre vp others also to the lyke madnesse least that the wordes of Christ at any time shoulde bée hearde with silence and quietnesse But the doctrine of Christ is able sufficientlye to defende it selfe against all Cauilles M. These wicked ones are verye like vnto them which doe priuitye sclaunder the ministers of Christ least they should bée hearde 21. Other sayde These are not the woordes of him that hath the Deuell Can the Deuell open the eyes of the blinde Bv. They which loue the trueth constantlye defende the same M. and do defende Christ against the sclaunder of the wicked by twoo argumentes the first is by his founde and vnblameable doctrine the other is taken of the present power of his miracles For he which hath a Deuell can not hyde his madnesse but bewrayeth the same both by wordes and déedes For a man which is possessed with a Deuell can neyther speake nor doe those thinges which one that hath his wittes can doe C. That therefore which these good men saye is as muche as if they should require that iudgement might bée geuen according to the matter it selfe For trueth as we sayde before doeth alwaye sufficientlye defende it selfe And this is the onelye buckeler of our Fayth that the wicked can neuer bring to passe but that the power and wisedome of God shall shine in the Gospell R. Also this varietye of iudgementes concerning Christ is written for our learning that wée might learne the nature of this worlde For the world must bée iudged of Christ but beholde nowe it vsurpeth aucthority vnto it selfe to iudge Christ Howe greate therefore
to passe and then if they could not snare him with wordes to laye hand on him Therfore Christ although he semed to be as it were taken already yet by the wonderful power of God escaped out of their handes C. By which we are taught that we are not geuen as a praye to the wicked whome the Lorde doeth often times bridell at his will and pleasure M. Therefore it is not vnlawefull for the Minister of Christ to séeke to escape out of the handes of the wicked 40. And went awaye againe beyonde Iordane into the place vvhere Iohn before hadde baptized And there hee aboade M. Christ leauing Hierusalem went ouer Iordane for because that Region as a sanctuarye serued for his securitie and rest For such was the corruption and wickednesse of the Cittizens of Hierusalem that the farther any place was from them the more conuenient the same was for Christ and againe the more néere the more perilouse it was for him to abide in because of the wickednesse of the Iewes whenas notwithstanding yf there hadde bene any place in the whoale world féete for the preaching of Gods kingdome Hierusalem should haue bene the same A. The Lawe saith the Prophete shal go forth of Sion and the word of the lorde out of Hierusalem i. King 24. M Euenso the nerer that a man is to the Cittie of Rome yf he be a good man the more he is in daunger C. Christ therefore taught vs by his example to vse occasion Where Iohn before had baptised Bv. He went aparte into that place that by his presence he might bring in rememberaunce the testimonie of Iohn which he bare vnto Christe and that hee might drawe many to Iesus the Sauioure of the worlde that is to saye to him selfe Wherevpon also it followeth 41. And manie resorted vnto him and saide Iohn dyd noe miracle but all thinges that Iohn spake of this man were true And many resorted to him M. As the light sette vpon a Candelsticke cannot be hidde so the truth of God allthough it be condemned of the reprobate findeth many which followe the same though it flée away Bv. faithfull Shéepe will neuer forsake their sheapheard M. There was a tipe before of this matter in Dauid to whome he fléeing from the face of Saule Esa 57.20 manye are sayde to come out of Iury. Euenso the counsailes of the wicked by whiche they séeke to extinguishe the trueth haue so litle successe that they rather serue for the furtheraunce of the same A. A notable example whereof wée haue here and also in the storye of the blind man The which I would to God they would marcke and consider whiche séeke to extinguish the light of the Gospel in euerye Cittie C. Therefore this concourse of people here sheweth that Christ sought not to be solitarye that hée might cease from doing of his dutie but that hée might erect the sanctuarye of God in the desarte when as Ierusalem which was his proper seate had reiected him And verely this was the horrible vengeaunce of God that when the temple which God had chosen was become adenne of Théeues the Church of God should be gathered togither in a prophane place Ihon did no miracle Bv. Many beléeued in Christ being driuen therevnto partely by the doctrine of Iohn and partely by the signes of Christ but specially they were drawne by the spirite of God C. They gather that Christe was more excelent than Iohn because hée had done so many myracles whereas Iohn had done no myracle Bv. God woulde haue no miracles done by Iohn least the people shoulde haue attributed to much vnto him and therfore hée would haue him onely to teache and to testifie R. For as the bodye of Moyses and his Sepulchre are hid vnto this present daye Deu 34 6 and that by the iuste prouidence of God least that supersticicious flesh in visiting the bodye of Moyses shoulde committe Idolatrie euen so for iust cause Iohn than whome otherwise there arose not a greater among womens Children wrought no miracle For if so bée the gift of myracles had bene ioyned to his doctrine and holynesse of lyfe the people coulde scarce haue bene drawne from beléeuing hym to be Christ For the giftes of God are distributed according to his deuine will not all to euerye one but to euerye one somewhat euen as the members of the bodye haue not all one action Neyther maketh it any matter before God to bée endued with many giftes Rom. i2 but to beléeue in Christ is the acceptable worke and labour For fayth is that onely necessarye gift which Iustifieth and saueth all other giftes whether they be spirituall or corporall serue not to iustification but to the edification of the Churche This is the cause why Iohn wrought no myracle Bv. But the Lorde would haue his sonne to be famous with myracles M. For this glory was due vnto Christe who also being glorified wrought greater myracles by the hands of his seruauntes than euer hée dyd by himselfe when he was vpon the earth C. Notwithstanding wée must noate that wée must not alwaye iudge by myracles although myracles Ma 24 24 2 Thes 2.9 Math. 7.12 being ioyned to doctrine haue no small wayght But all things that Iohn spake C. This séemeth not to be spoken of them but added by the Euaungelist to teache that they were led by a double argument to beléeue in Christ because in very déede they sawe that the testimony was true which Iohn bare vnto him and also bycause his miracles made him more famouse M. Wée sée here howe the hearing of the worde of God though not presentlye vnderstoode serueth in due tyme to knowe the trueth A. The word of God séemeth sometime to be preched in vaine but at the length it bringeth forth fruite in due time 42. And many beleeued on him there M. Where did they beléeue In that place into the which the Lorde was fled by reason of the maliciouse wickednesse of the Iewes Therefore these men were so disposed that so soone as they sawe the glory of the miracles of Christ and were admonished of the truth of the sayings of Iohn they were so litle offended by that flyght that they did not only still beléeue the truth which Christe preached but also condemned the mallice of the Iewes I would to God this present age had many such who knowing the trueth would still retaine the same in their hartes againste all offences and lettes which the wicked can obiect ⧠The eleuenth Chapter 1. A certaine man was sicke named Lazarus of Bethany the towne of Mary and hir sister Martha A certaine man was sicke R. THIS whoale Chapter almost maketh onelye a discourse of the raysing vp of Lazarus howbeit a shorter discourse myght haue bene made of the same But the Euangelist doth not wythout cause so largely describe the same For all thinges are wrighten for our learning M. For amonges the reste of the miracles which Christ
rest of the Iewes who began to beléeue in Christ because of so notable a miracle but when they had séene the verye same they were so farre from beléeuing that because of them they went about to betraye him C. In the which appeareth detestable ingratitude or rather horrible madnesse Whereby we gather howe blinde impietye is The resurrection of Lazarus should haue mollified their stoany harts but there is no worke of God which the impietye of their poyson doeth not infecte and corrupt with bitternesse Therefore to the ende men may profite by the miracles of God it is necessary that theyr heart be purged For whosoeuer haue not the feare of God although they sée heauen and earth confounded togeather wyl not ceasse by ingratitude to reiect wholesome doctrine So a man maye sée at this daye many of the frantike enemies of the Gospell to fight against the mightye hande of God requiring notwithstanding miracles at the handes of the Ministers of Gods worde but to no other ende than by obstinate resisting to shewe them selues to bée monsters of men M. A man shall finde also many who after the ensample of these wicked ones being eyther styrred vp by enuye or else moued to please others doe report those thinges which in them selues are good and can not be blamed to wicked men that they maye prouoke them more and more to lye in wayte for good men C. And they brought newes of the myracle vnto the pharises because they were bytter enemies of the Gospel R. They were the instrumentes of Sathan to whome Christ was the sauour of death vnto death the stombling stoane and the rocke of offence 47. Then gathered the highe Priestes and the Pharisees a counsayle and sayd what do we for this man doth many myracles M. The chéefe Priestes and Pharisées being in outwarde shewe the Prelates and chiefe pillers of the Iewishe Religion hearing of so notable and wonderfull a myracle and hauing regarde to theyr name dignitye and estimation sought meanes and wayes to hynder the glorye of Christ and to defende their Lordshippe and gouernment whiche they had ouer the people of God C. Verylye if they had not béene more scencelesse than brute Beastes they would haue geuen some reuerence towarde Christe after so notable a declaracion of his diuine power but nowe they gather them selues togeather and take counsayle howe they may ouerthrowe the glorye of GOD the sight whereof ought to haue made them abashed What doe wee Bv. As the wicked in all theyr affayres are vncertayne what to doe amazed and confounded euen so their counsailes are not without greate care and trouble C. In these wordes they seeme to accuse their owne sleuth and negligence as yf they should say that Christ by their forbearaunce had more fame and glory whereas it laye in them to hinder the same This is the confidence and trust of the wicked by which they perswad them selues that they can do all thinges as though it were in their handes to doe what they list For this man doth many myracles B. Behoulde here howe monsterouse mad impietie is They acknowledge that he doeth such signes and wonders that no man can deny but that he hath power ouer lyfe and death and yet they consyder not that if they withstand hym they shal laboure in vaine Therefore very obstinately and wilfully they prepare them selues to oppresse the glory and power of God which shyned in the myracles of Christ But God in the mean time is not a sléepe for although he let them alone for a tyme laugheth their foolish arrogancie to scorne yet notwithstanding at the length he powreth vppon them the full measure of his wrath as we maye reade in the twelfe verse of the second Psalme M. But what needed they to gather a counsaile when as they had already not only among themselues but also by a publique Edict Iohn 9.22 condemned the doctrine of Christ But impietie though it be ouercome a hoondered times yet notwithstandinge it will not geue place vnto the trueth of God 48 If we let hym scape thus all men wil beleue on him and the Romaines shall come and take awaye boath oure roome and the people M. These men thought that it was by their permission that Christ wrought so many miracles and that it laye in their handes to staye him from working the same C. If so bée Christ had béene a deceiuer their office had béene to withstand him least shée should drawe away the shéepe from the Lordes foulde but in confessing his miracles they plainlye inough declare that they care not for God whose power they so securely and disdainfullye contemne All men wyll beleeue on him R. As if they should saye If so be we winke at his doinges all Iewry wyl account him for a King and the Messias M. Is faith then such a matter that it requireth the high Priests Magistrats to fauour the same Naye verily for although ye should go about by violence to constraine men to beléeue in Christ yet neuerthelesse all men would not beléeue in him Faith in Christ dependeth vpon election Gods calling which no mortall men can restraine O ye blind guids Faith dependeth on election and Gods calling al men were not elected to this Faith and therefore there was no cause why ye should feare that although ye dyd so suffer Christ all men woulde beléeue on him And the Romaines shall come C. These men to couer and clâ—ake theyr wickednesse pretende a loue and care to wardes the common wealth and profite of theyr countrey But they speciallye feared least theyr cruell gouernement should decaye yet they faine to bee careful for the Temple for the worship of God for their countrey and for the state of the people Before they confessed that Christe wrought many Myracles and nowe they are afearde of the Romaines as though the power of GOD were not sufficient for theyr safetye whiche playnlye declared it selfe in those myracles Therfore the Euangelist geueth vs to vnderstande that the cause of their consultation was the perill whiche was at hand B. And this pretence of the enemies of Christ had some shew of trueth because they had suffred alredy many thinges at the handes of the Romaynes for diuers seditions and rebellions Therefore they would haue it séeme that it woulde come to passe that all the people would beléeue on the Lorde and to receiue him for Christe and the Mesias and make hym a King that then the Romaines would come and beséege the Cittie and carrye away the people captiue Thus impyetie alway findeth somewhat that hath some shew of profite to beguile the simple withall C But that is an vntoward consultation to avoyde perills whiche cannot be shunned vnlesse we forsake the righte course Firste we muste séeke what the Lorde commaundeth and what he wyll haue done this we ought to do what successe soeuer we haue But these men séeke to destroye Christe lest any inconuenience happen if so
theyr owne persons onely but their subiectes also For so they make them so much as in them lyeth the Ministers of murder and impietie by commaunding them to betraye innocent bloode M. If any man by this place demaunde whether by the obedience due to the Maigstrate the subiecte is bounde to betraye any man whose death is sought we answer in few words First it is not lawful to betray an Innocent Secondly if he be guiltye and an offender whose death is sought for we must consider what he is If he be sought for to this ende that he might be punished because he hath offeÌ„ded once or twise let no good man be easely moued to bewray him but if he be suche a one which ought to be put to death as an opeÌ„ enemy to the common wealth then let no good man if he know where he is i. Kin. i9 i2 be afrayd to bring him foorth A. Consider the example of Dauid and of the Prophetes i. Kin. i8 3 whom that faithfull Ahab in time of persecution did hyde in Caues ⧠The Xij. Chapter 1. Then Iesus sixe dayes before the Passouer came to Bethany where Lazarus had beene deade whome hee raysed from death THIS HISstorye the Euangelist Mathew writeth in the sixe and twentie chapter Marke in his fourtéene Chapter But Luke maketh no mention at all of the same And it séemeth that these three Euangelistes Mathew Marke and Iohn seeme to haue al one cause to write the same which is that they might reueale wherevâ—on Iudas Iscariot was mooued to betraye the Lorde namelye for that the occasion of gaine was taken from him which hée looked for by the precious oyntment if so be the same had beene soulde Sathan so pricking hym forwarde that strayght after the effucion of this oyntment hée being reprooued of the Lorde went vnto the Highe Prists and made a bargaine with them for the betraing of the Lord. B. Therefore as the hower of the Lords death approched so also he drew neare vnto the place of the same Thus the Spirite of God leadeth the children of God to those thinges which are appoynted them from aboue Heb. i2 in due and conuenient time Only let vs followe this our Captaine and finisher of our faith C. We sée also that their iudgement was to rash whiche thought that Christ would not come Wherby we are taught not to make such haste but patiently and quietly to tarry vntill the oportunitye commeth which we know not of Christ coÌ„meth first to Bethany that thrée dayes after he might come to Ierusalem In the meane time the purpose of our Sauiour Christ was to geue vnto Iudas conuenient time and place to betray hym that he might be a prepared Sacrifice at the appoynted howre For he was not ignoraunt what should come to passe Iohn i0 but he went willingly to be offred A. Before when his enemies sought his death he fled because his howre was not come but knowing now that the appoynted time of his death was come he willingly offred him selfe to his enemies such an earnest desire he had to redéeme mankind C. And seing he came six dayes to Bethany before Ester we may gether by Mathew and Marke that he tarried fowre dayes there M. His purpose was to erect and comfort those of Bethany before his passion For he knew that they were in peril because Ierusalem was so neare A. The Euangelist maketh mention of Lazarus to bringe in minde the late Myracle 2. There they made him a Supper and Martha serued but Lazarus was one of them that sate at the Table with him C. What day they made him the feast in the which he was annoynted of Mary Iohn doth not declare but it séemeth that it was shortlye after his comming thither But Lazarus was one of them M. This the Euaungelist addeth to confirm the trueth of his resurrection For by this feast it was declared in the which Lazarus sate at meate with others that Lazarus and not a phantasye or Spiryte in stede of Lazarus was come out of the graue and restoared to humayne life R. For this cause also he commaunded meate to be geuen to the Damsell whome he had restoared to lyfe Mar. 3 43 And hée hym selfe béeing rysen againe woulde eate with his disciples to the ende they might not doubt of the sertaintie of hys resurrection Luk. 24.43 Wherevppon Peter also vseth this Argument to prooue the resurrection of Christ Act. i0 4i as that he did eate and drinke with them after he was risen agayne Concerning the exposition of the rest of this stoarye vntill ye come to the ninth verse following reade our Commentary vppon the twentie sixe Chapter of Mathewe beginning at the seuenth verse 9. Muche people of the Ievves therefore had knoweledge that hee vvas there and they came not for Iesus sake onelie but that they myght see Lazarus also whome he raised from death M. The Lord could not be hid in Bethanie a place boath nere vnto Hierusalem and also nowe famouse for the raysing vp of Lazarus Therefore a great nomber of the Iewes specially of those which came from farre from all places thereaboute for the feaste at Ierusalem which was at hand to be purified knowing that he was at Bethany went out of the Cittie thether that they might see boath Iesus and also Lazarus C. And verely the nerer that the tyme of Christes death approached the more famous it was méete that his name should be in all mens mouthes that the same might be a meane to bring them to the more fulnesse of faith after his death Bv This people so litle feared the Edictes of the high Priestes by which they forbadde all men to Ioyne them selues vnto Christ and were so farre from the obaying of the same that they did the more dilligently followe Christ and enquire after hym M. Let vs knowe therefore that the doctrine of truth is such that althogh wicked Inquisytors go aboute to extinguishe the Gospel yet notwithstanding the same doth more openly and brightly shine in the sight of all men For as it is light so also it loueth to shine C. When the Euaungelist sayth that those Iewes came not for Iesus sake only but also to sée Lazarouse his meaning is that they came to behoulde the wonderful power of Christ in Lazarus 10. But the high Priestes helde a counsaile that they might putte Lazarus to death also Bv. This is a rare and newe example of vnspeakable madnesse and beastly cruelty that the high Priests and Pharaseis consulted to kill Lazarus C. This was outragiouse fury to kill him whom all men might sée to be raised vp by the mightie power of God But this is that spirite of madnesse by whiche Sathan prouoketh the wicked so that they will neuer ceasse to be mad though God cause heauen and earth to fighte againste them For this so wicked a consultation is therefore described that we might know that the enemies of Christ were brought
shall séeke no other thing than that which pleaseth him secondlye that they shall be so déere and acceptable in the sight of GOD that whatsoeuer they wyll by his clemencye they shall receyue So also sayeth the Prophete Dauid He wyll fulfyll the desire of them that feare him Psal 145 hee also wyll heare theyr crye and wyll helpe them And my wordes abide in you Bv. In these fewe wordes hée expoundeth who they bée whiche abyde in Christe namelye they in whome the wordes of Christ doe abyde And the wordes of Christ doe abyde in the Faithfull For these by faith doe receyue the Euangelicall doctrine of Christ and retayne the same C. Therefore when they forsake the doctrine of the Gospel they séeke after Christ in vaine M. Lastlye wée must noate that Christ sayde not Whatsoeuer ye wyll ye shall doe But Aske what ye wyll and it shal be done for you For although the faithful seruauntes of Christe are acceptable vnto GOD yet notwithstanding they haue not power to do what they wyll or no attribute any thing to theyr right or merites but ought to depende vppon the grace of God onelye and to aske those thinges of him which are necessarye For the Lorde knoweth what thinges they haue néede of and is readye to doe and to geue vnto them whatsoeuer hée knoweth to bée profitable vnto them but to nourishe faith and trust in their harts hée geueth vnto them the spirite of prayer that they maye requyre all thinges at his hande by humble peticion Bv. Therefore to what ende should we retaine Christ corporally if so be otherwyse he geue vnto his faithfull seruants that which they require and is alwaye readye to helpe them Doeth he séeme to be absent which fulfilleth the desires of his seruauntes Wherefore wée ought not to be discouraged from praier though wee haue not the corporall presence of the Lorde 8. Herein is my Father glorified that ye beare muche fruite and become my Disciples C. This is a confirmation of the sentence going before For he sheweth that we must not doubte but that he heareth the prayers of his seruauntes when they desire to be made fruitefull because this speciallye appertayneth to the setting forth of his glorye R. But is not the Father glorious by his owne nature Howe then can we glorifye him The Father verilye is glorious in him selfe from euerlasting but yet he doth not alwayes appeare manifestlye to bée glorious Euen as he is wonderfull most wyse and liberall from euerlasting yet notwithstanding hée hath not so appeared before the condicion of the worlde For his wisedome power and liberallitye was shewed afterwarde in the creation of the world Thus he was alwaies glorifyed by his owne nature yet not manifestly His glory is declared when he sanctifyeth the elect and maketh them to bring forth fruite that is to saye to beléeue and to loue Faith vanquisheth the Deuell And loue the world For by faith all the deceites of Sathan are ouercome and by loue all the iniuryes of the world are subdued For who would haue known that the power of God ouer Sathan had béene so great and all the rule and principallity of this worlde if so be the same had not béene manifested in the faithfull when they ouercome Sathan and the worlde Therfore the Father is glorifyed God is glorifyed by faith when one beléeueth and by Faith is made a Disciple of Christ that is to saye the sonne of God by adoption He is also gloryfied when fayth bringeth forth the fruite of loue in the beléeuing For it is the glory of God to ouercome sinnes by Christe to boast of the righteousnesse of Christ The Father is not gloryfied by ceremonies by mannes inuencions by frée wil and by humaine strength but he is gloryfied by Faith and charitye Wherefore if we wyll glorifye the Father let vs beléeue in the sonne let vs abyde in the worde of the sonne and let vs loue one another euen as Christ hath loued vs. C. For he pronounceth here that he hath none in his flocke but suche as fructefye to the glorye of God Bv. To the which effecte pertaineth this saying of Christ Let your lyght so shine before men Math 5.16 that they may see your good works and glorifye your Father whiche is in heauen And become my Disciples M. This ought not so to be vnderstoode as though by fructefying wee were made the Disciples of Christ because we must first be true Disciples of Christ and then to doe the workes of Disciples His wordes are as muche as if he had sayd And declare your selues to bee my true Disciples by abyding in my worde For if ye abyde in my word then are ye my verye Disciples Iohn 8 31. and ye shall knowe the trueth and the trueth shall make you free 9. As the Father hath loued mee euen so haue I loued you continue in my loue M. Hée goeth forewarde in exhorting his Disciples to abyde in his loue And in this place he taketh an argument to perswade by his owne example and the example of his Father C. By which wordes his purpose was to expresse a farre greater matter than the common sort doe deny or iudge For here they make a lōg discourse but beside the purpose concerning the secréete loue of the father with the which he hath been alwayes affected toward his sonne whē as rather the purpose of Christ was to laye as it were in our lap the sure pledge of his diuine loue toward vs. Therfore that whiche they imagine appertaineth nothing to this present place But the loue of the which mencion is made here is to be referred vnto our selues because Christ testifieth that hee is loued of the Father in that he is the head of the Church For he which séeketh to know how he is loued of God without a Mediator bringeth him selfe into a Labyrinth in the which he shall finde no way to get forth Therefore we must cast our eyes vppon Christ in whom we shal finde the pledge of Gods loue For vpon him the whole loue of God is layde that from him it might flowe to his members For this cause he is sayde to be the well beloued sonne in whome the Father is well pleased But we must noate the ende Math. 3.7 which is That we maye be acceptable vnto God So that we may behold the Fatherlye loue of God toward vs all in him euen as in a glasse because he is not loued for his owne sake but to Ioyne vs with the Father vnto him R. Therfore as the Father loued the Sonne and gaue vnto him all good thinges sustained him vnder the Crosse and deliuered his soule out of hell so the Sonne also loueth the Faithfull and geueth vnto them all those graces which he hath receiued from the Father beareth them vp vnder the Crosse bringeth them from death to life and deliuereth them out of Hell Abide ye in my loue Some expounde these
that whiche was false than that whiche was true and foreshewed by the Lord him selfe in playn wordes She suspected that he was remoued to some other Sepulcher when as he was neither in that nor in any other but was risen agayne So in doubtfull matters we rather fall into suspition of that which is false than of that which is true Bv. Notwithstanding by this complaynt it came to passe that occasion was giuē to the Disciples more diligently to searche out the truth For therefore Mary Magdalene tolde that vnto Peter and Iohn which she vnderstoode that they mighte more narrowly discusse the whole matter The which they also did as appeareth by that which foloweth 3. Peter therefore wente foorth and that other Disciple and came to the sepulcher M. When Peter Iohn vnderstoode that Mary had foūd the sepulcher without the Lord caried frō thence to another place they went also togither out of the City bicause they would know the truth came at last to the sepulchre C. But it is maruel seing ther was so litle faith almost none at al aswel in the disciples as in the women that ther was notwithstāding so gret a zeale feruēt a desire And in déede it can not be but that pietie draue thē to séeke Christ Therefore there remayned some séede of fayth in their harts but choked as it were for a time insomuch that they knewe not that they had that which they had So the holy Ghost worketh oftentimes in the Elect after a secret maner Wherfore we must be persuaded that there was some secrete roote frō the which we sée fruit to spring M. For as touching Peter we see that although he were greatly fallen in denying the Lord yet notwithstāding he retayned his accustomed mind affection towarde him Whervpon here also though the disciples were in feare yet neuerthelesse he doubted not to go foorth to the Lords Sepulchre He sayd not What haue I to doo to go to the sepulcher of our dead Lorde whom most filthily I denied whē he was aliue and in perill He thinketh of none of this but ioyneth himselfe to the rest of the Disciples agayn and retayneth a sincere mind toward Christ such is their disposition which fall not so muche of malicious wickednesse as of infirmitie of the flesh 4. They ran bothe together the other Disciple did outrun Peter and came firste to the Sepulchre Bv. We haue a notable example lefte vnto vs in these two Disciples For they run with a feruent desire and very carefully diligētly they search out al things M. They runne I say both togither but the one is more swift on foote than the other and commeth first to the Goale Héereby we are taught not to looke that they which are chiefe and excell others in singuler giftes should runne all alike in the race of Christ least one shoulde contemne another 5. And when he had stouped downe he saw the linnē clothes lying yet went he not in M. The Lords sepulcher was so made that none standing vprighte but stouping down could see into the same Euē so such are the mysteries of the deathe of the buriall of the resurrection of the Lord that they can neither be séene knowen nor cōsidered but of those which haue an humble and lowly mind They wil not be séene of such as are proud and hye mynded yea though they be called Apostles Bishops Priests and Doctours 6. Then came Simon Peter following him and wēt into the sepulcher and saw the linnen clothes lye 7. And the Napkin that was about his head not lying with the lynnen clothes but wrapped togither in a place by it selfe R. Although Iohn came fyrst to the sepulchre when he sawe the linnen clothes lye aside he went not in peraduenture stayed with feare or els to tell Peter newes who came more slowly after him And in ciuill matters too much hast is reproued by this prouerbe A softe fyre maketh swéete malte that is to saye thou muste not be too rashe nor too slowe but make hast not with rashnesse but wyth consultation not with heat but with prudence not with lust but with deliberatiō C. Therfore in the Peter who made lesse hast entred notwithstāding first into the sepulchre we therby lerne that there is more giuen to many in retiring thā apereth at the first sight And sometimes we see it cōmeth to passe that many which in the beginning were very hote do waxe cay cold that many which brag most at the fyrst when they come to the cōflict turne their backs run away and cōtrariwise that they which wer thoght to be cold slow when peril cōmeth ar most forward coragious And he saw the linnen clothes C. These lynnen clothes were as it were Relikes to confyrme the faith of the Resurrection For it is not like that the body was stripte to be caried to another place For neyther enimie nor friende would haue done suche a deede And the napkin that was about his head M. The Euangelist is wonderfull diligent in noting and describing all things so exactly For it was not withoute cause that the napkin which was about his head was layde from the linnen clothes in a seuerall place by it selfe For hereby the beholders of the same might quickly see that none of those things were wanting in the which the body of Christ was wrapped that there might be a perfect testimonie of his resurrection and that all suspition of remouing his hody might be taken away The Lorde lefte his apparel which he vsed in this lyfe with the souldiers before he was executed vpon the Crosse but he left the linnen clothes and the napkin which was about his head with the which he being dead was infolded and buried in the Sepulchre when he rose again from death For he béeing raysed to the glory of immortalitie mynded to come no more into thys miserable lyfe therefore he had no more anye neede of those garments and linnen clothes So in lyke maner we must dye with Christ that we may wholly forsake this newe lyfe and we must so ryse from death that we must leaue the Reliques of sinne in Baptisme as in the graue A. Concerning the exposition of the eyght and ninth verses following reade our Commentarie vpon the .28 of Math. 10. Then the disciples wēt away agayne to their owne house R. It is like that the Disciples returned home agayne with suspended and doubtfull minds For although S. Iohn sayth that he beleeued yet notwithstanding that fayth was not fyrme but had onely a certayne small taste of the myracle vntill suche tyme as he was afterwarde better confyrmed And in deede a sounde fayth could not be conceyued by a bare sight onely Moreouer Christ did not shewe hymselfe vnto them vntill suche time as they were better awaked from their carnall blindnesse They had shewed a notable token of their zeale in running to the sepulchre notwithstanding Christe was hiddē from
Prophets perfecte God and perfecte man the mediator of God and men the highe Legate of the father the onely author of perfect felicitie Bv. Who by hys death hathe put away death and by his resurrection hath restored to lyfe The Sonne of God Bicause among men there was none founde méete to bring suche notable matters to passe as to reconcile vs to the father to make satisfaction for sinnes to destroy death to ouerthrowe the kingdome of Sathan and to bring vnto vs true righteousnesse and saluation therefore God sente and gaue vnto vs his onely begotten sonne A. For all are gone out of the way all are beoome vnprofitable Psal 14.3 Rom. 3.12 there is none that dothe good no not one C. Moreouer seeing the name of sonne dothe belong vnto Christe onely it followeth that he is not a sonne by adoption but by nature Wherefore in this name the eternall Diuinitie of Christe is conteyned M. Reade more heereof in our Annotations vpon the .16 verse of the .16 chapter of Matthew And that in beleeuing yee might haue life Bv. Now Sainct Iohn addeth the fruite of fayth to restrayne the desire of men least they should desire to knowe more than were sufficient to obteyne lyfe For what wickednesse were this not to be contented with eternall saluation and to séeke to passe the boundes of the heauenly kingdome M. The ende of the Scriptures concerning Iesus is Faythe in Christe the sonne of God and the ende of faith in Christ is euerlasting life Bv. For bothe the Prophetes and the rest of the Apostles also sayde Haba 2.4 Rom. 1.17 Gal. 3.11 1. Pet. 1.9 that the iuste man shall lyue by fayth Concerning our restoring to lyfe by Christ reade our Annotations vpon the third chapter before the 16. verse Through his name Bv. He addeth this to declare that we haue lyfe by the merites and vertue of Chryste For in shewing that oure righteousnesse commeth hy the grace of Chryste hée excludeth all mans merites M. Therefore wée haue lyfe by the name of Christ that is to say through Christ for Christ in Christ to the glory of Christe bycause we are Christes and doo apperteine to his name if so be we beléeue in him For we are geuen vnto hym of the Father A. Also there are many places of Scripture which testify that we haue life gyuen vnto vs by the name of Christ Iesus onely Act. 4.12 Act. 10.43 1. Ihon. 2.12 Such are these whiche I haue coted in the margent The xxj Chapter 1 Afterwarde did Iesus shewe hym selfe agayne to hys disciples at the sea of Tyberias and on thys wise shewed he hym selfe Bv. SOme thinke that thys chapter was not added by Iohn but by some other bycause Sainct Iohn cōcludeth his historie in the ende of the twenty chapter But they see not that in the twentith chapter those argumentes onely are spoken of by whiche the resurrection of the Lorde was manifested at Hierusalem that in this one twentith chapter those thinges are named Mat. 26.32 by which he approued the truth of his resurrection in Galile Therfore of the twentith chapter he concludeth the narratiō of those signes which were shewed at Hierusalem But bicause the Lorde had specially promised that streight after his Resurrcection he would go into Galile and there shewed him selfe alyue againe vnto his disciples S. Ihon lest he mighte séeme to omitte any thing which appertayned to a full and perfecte history hath in this chapter added the reuelation of the Resurrection made in Galile M. But when this apparition was made we cannot sertaynely tell for that the Euangeliste speaketh not of any time It is moste sertayne that the Apostles according to the commaundement of the Lorde lefte Hierusalem and came to Galile after the eight daye of his resurrectiō Wherin we haue to note the dilligence of Christ who sought to cōfyrme his disciples in the faith of the Resurrection Yf so be he had sought onely to haue made them beleeue his resurrection he had done that oute of hand the fyrst day of the same neither was it néede full to vse many signes and apparitions for that cause but bycause it was not sufficiente once onely too knowe the truth of the resurrection excepte they did percist in the knowledge and faith of the same by inuincible constancie it was necessarie too instructe and confyrme them by many signes by the space of forty dayes So also wee haue néede to be strengthned in the knowledge of that truth whiche we haue once receyued Therefore Christe hathe so ordered hys Church that we might not onely be illumined but also confirmed euen to the end of the world by the worde by Sacramēts and by the often operations of the holy Ghost 2. There were together Simon Peter and Thomas whiche is called Didimus c. C. Saynct Iohn declareth that Christ apeared to seuen of his disciples amongst whome he reckeneth Thomas not for estimations sake so muche as that we might the sooner beléeue by his testimony M. Simon Peter was of Bethsaida a citie of Galile bordering vppon the Sea which in other places is called the lake of Genazareth but here the Sea of Tiberias This Peter the rest S. Iohn nameth as witneses to proue the truthe sertainety of the resurrection of Christ 3. Symon Peter sayth vnto them I go a fishing They say vnto him we also will go with thee They went their way entered into a ship immediatly and that night caught they nothing Bv. Here fyrst is set downe the occasion by which the manifestation was made For when Symon Peter was come into hys owne countrey with his disciples least hée should be idle and liue vpon other mens cost and charge went a fyshing and tooke with him the rest of his disciples C. And this trauayle of Peter in fyshing oughte not to be iudged vnséemely vnméete for his office He was only ordayned an Apostle by breathing as yet as we haue sayde before in the twentie chapter but he ceased for a little while vntil he were endued with new power For he was not as yet commaunded to go forth to execute the office of teaching but was only admonished of his calling to come that he and the rest might know that they were not chosen frō the beginning in vayne In the meane tyme they do that which they were accustomed to do and which became priuate men vntill such tyme as they were called of the lord to do other busines The Apostle Paule euen in the middest of his race of preaching got his liuing with his hāds but he had another consideration For so the time gaue hym leaue least handy labors might drawe him away from teaching But Peter and his fellowes bicause they were frée from al publique function gaue them selues wholly vnto fishing Bv. Therfore herein labour is commended to vs all and idlenes condemned And that night caught they nothing M. In that they tooke nothing it
féede his flocke But neglecting the loue of Christe the moste highe Shepheard and reiecting the office of feeding to boast of succession is extreme impudencie and follie Bv. This also hath a singuler emphasis that Christ sayd not Feede thy shéepe Act. 20.28 1. Pet. 1.18 but feede my shéepe feed my lambs For he hath made vs a peculier people to him selfe by the redemption of his bloud Ministers therfore are shepheards of the Lordes flocke and not Lordes G. Moreouer heereby it dothe playnely appeare what great care Christ hath for our saluation when he doth so specially commit the same vnto Shepheards M. Also wee must not lightly passe this that Christe calleth all the faythfull his Lambes For he giueth vs to vnderstande that as yet they are tender and are therefore to be fed with greater care and diligence euen as ther is commonly greater care had for the feeding of yong Lambes than for olde sheepe bicause the hope of the flocke consisteth in them 16. He sayth vnto him the seconde time Simon Ioanna louest thou me c. A. Agayne the Lord asketh Peter whether he loue him laying vppon him the same burthen which he did before saying Feede my sheepe Bv. That is to say refreshe comfort reproue admonishe and teache with the worde of truth M. Here is the office of a Shepheard expressed For the verbe which we haue heere dothe not onely signifie to feede but also to gouerne and rule Thus the minister of Christe ought to feede the Lords sheepe with the prouander of doctrine and to direct and gouerne them with the worde of admonition and correction C. Moreouer Christe did not commit all generally vnto Peter to others to be fedde but onely his lambs and sheepe Euery good shepheard muste seeke to bâ—â—ng all vnto Christe And bicause they can not discerne betweene sheepe and wilde beastes we must séeke by all meanes possible to tame those that are more like Wolues than sheepe But when they haue done all they can it is but lost labour which is not bestowed vpon the chosen sheepe 17. He sayth vnto him the third time SimoÌ„ Ioanna louest thou me c. M. Peter was very sory by the remembraunce of those things which were past least the same might happen vnto hym agayne which happened before when he presuming and bragging ouermuch had a miserable fall C. Or else he thinketh that he is secretly nipte and blamed as not answering to the minde purpose of Christ But we shewed before that this repetition is not superfluous Also Peter as yet had not experience howe deepe this loue of Christ ought to be imprinted in their mindes who were to withstande an innumerable sorte of perils Afterwarde he learned by experience that this strayte examination was not vayne Also in hys person all they which wil take vpon them the charge of gouerning the Church are taughte not lightly but deepely to examine them selues what zeale they are endued withall least they runne back or faynt in the middest of their course We also are taught to be quiet and patient when soeuer the Lorde shall straytly or roughly examine vs bicause he hath iust causes of that thing of the whiche oftentimes we are ignoraunt 18. Verely verely I saye vnto thee when thou wast young thou gyrdedst thy self and walkedst whyther thou wouldest but when thou shalt be olde thou shalt stretch foorth thy hands another shall gyrde thee c. Bv. After that Christ had receyued Peter into the company of the Apostles and had restored him to his name and office prescribing what he should doo namely loue and feede C. He armeth him also agaynst the battell whiche was at hande And so he dothe not onely require of him fayth and diligence but also an inuincible courage in perils and constancie in bearing the crosse willing him to be readie to suffer death so often as neede shall require Bv. Whereby he declareth what all teachers of the Gospell and faythfull pastors must looke for to receyue at thys worlde namely greeuous afflictions and in the ende shamefull death C. For although the condition of all Pastors be not alike yet notwithstanding this admonition perteyneth to all in some parte The Lorde spareth many and requireth not their blud being only coÌ„tented with this that so long as they liue they wholly consecrate theÌ„ selues vnto him in fayth But yet bicause Sathan biddeth battell dayly they muste be alwayes prepared to dye whiche take vppon them the office of feeding bicause they haue to doo not onely with sheepe but with wolues When thou wast yong M. Christ doth not heere so muche put a difference betweene youth and old age as betweene the time of worldly peace and tyrannical persecution C. And by this worde of gyrding he comprehendeth all outwarde actions by whiche a man frameth him selfe and his life Howbeit many thinke that the kinde of death whiche Peter suffered is heere noted bicause he was hanged with his armes stretched out But what kinde of death soeuer it was that Peter suffered it is better to be ignoraunt of the same than to beleeue doubtfull tales Bv. Therfore the simple sence is this Before that Peter was a preacher of the truthe that is to say an Apostle of Christe he had libertie to lyue as he lysted the world did not hate him But so soone as he was made the seruant of Iesus Christ and a preacher of the Euangelicall truth Iohn 5.19 the whole worlde was against him For the whole world lieth in wickednesse But the Gospel preacheth to the whole world righteousnes Therfore it accuseth kings Princes high and lowe riche and poore And herevpon it commeth that the preachers of the truth are hated of all estates and degrees of men euen to the death C. Now in Peter we haue a notable spectacle of the estate and condition of vs all Many liue in ease and pleasure before they be called of Christ but so soone as they haue giuen their name vnto hym and are receyued for disciples they suffer greeuous conflicts they are in perill and at deathes doore This condition though it be harde and paynfull yet notwithstanding we must beare the same paciently For he knoweth our infirmitie he will lay no more vpon vs than we shal be able to beare A. 1. Cor. 10.13 So he bare with Peter so long as he was tender and weake euen as he said vnto him Iohn 13.36 VVhither I go thou canst not follovve me but thou shalt follovve me heereafter And leade thee whither thou wouldest not C. It seemeth absurde that Christ saith his death shall not be voluntarie For as he hath no constancie so hath he no prayse of Martyrdome which is caried violently to death agaynst his wil. M. But we must distinguish here betweene the will of the spirite and the wil of the flesh C. For this ought to be referred to the battell of the spirite and the flesh which the godly feele in them For
we doo neuer obey God with such a willing free minde but the world seeketh to drawe vs a contrarie way R. Death is alway vnsauery to the flesh the flesh is most vnwilling to dye C. Whervpon the Apostle complayneth The good which I wold do I not but the euil which I vvould not that doo I. Rom. 7.19 Therfore Peter in the flesh was vnwilling but in the spirit willing to dye G. Furthermore we haue to note that all men naturally feare death Death feared by nature bicause it is contrary to nature to desire to be dissolued Therefore Christ though with his whole hart he was framed to the obedieÌ„ce of God he wisheth death away This doctrine therfore is necessarie to be knowne For it stirreth vs vp to pray bicause we can neuer ouercome the feare of death without the singuler helpe of God therfore our onely way is to submit our selues vnder his holy hande to be ordered at his pleasure 19. That spake he signifying by what death he shuld glorify God And wheÌ„ he had spoken this he saith vnto him Follow me M. The Euangelist expoundeth the words of Christ by which he gaue Peter to vnderstande that he should be slayn for the doctrine of the Gospell C. This addition of S. Iohn is of great weight For although all the godly ought to seeke to glorifie God whether it be by life or by death yet S. Iohn thought good to adorne their death with a speciall title whiche with their bloud seale the Gospell of Christ and set foorth his name Phil. 1.19 Bv. That punishmeÌ„t which the confessors of Christ suffer is extreme reprochefull and full of ignominy but the truthe calleth suche deathes and suche punishments glorious bicause the holy Martyrs of God by death do glorifie God and are glorified also them selues by that eternall glory M. The Euangelist doth not say by what death Peter should dye nor yet by what death he shoulde deserue euerlasting life but he sayth Signifying by vvhat death he should glorifie God Therefore the death of the godly which they suffer for Christes sake bringeth not destruction vnto them as the blinde world iudgeth neyther doth it deserue eternall lyfe but hath onely thys commendation that it glorifieth God The which whosoeuer doth he hathe to comforte him selfe with this voyce of the Lorde 1. Kin. 2.30 Apoc. 14.13 I will glorifie them whiche glorifie me Blessed therefore are the deade which dye in the Lorde Follow me C. Hâ—â—re Christ declareth wherefore he foreshewed the violent death of Peter namely that he might prepare Peter to patience sufferance Séeing sayth he thou must suffer death by my example follow thy captayne M. Therfore the Lord propoundeth his example to Peter as if he should say Thou knowest how I haue liued in this world how diligently I haue fed the shéepe which the father hath giuen me what I haue suffered of the wicked for this cause and from wheÌ„ce I am now raysed to eternall lyfe and glory Héereby frame thy selfe after my example hereby take heede what thou doest hereby know what to looke for and thou shalt finde consolation R. For thou shalte dye a cruell death Therfore prepare thy selfe for the afflictions to come and take heede to thy calling This ought to be no small consolation vnto vs how sharpe soeuer death séemeth to bée seeing the sonne of God offereth him selfe before our eyes with hys blessed resurrection which is our triumph agaynst death Bv. So that this place playnly sheweth that all the Ministers of the church ought to be folowers of Christ in whom they shall finde see and learne al that apperteyneth to the discharging of their ministerie In him is the most excellent loue both of God the father and also of the flock committed vnto him in him is a burning and discrete zeale he teacheth sincere swéete and sharpe doctrine he is most pure in maners and in example of lyfe he giueth strength and patience to euery one in perils and he is most long suffering To this Shepheard let euery Pastor in the Church haue respect Iohn 8.12 For he is the light of the worlde who so followeth him walketh not in darknesse but shall haue the light of life 20. Peter turned about saw the disciple whom Iesus loued following him c. Bv. Although Peter was restored and placed in his Apostolicall office yet neuerthelesse he retayneth stil in himself the relikes of humaine nature and imbecilitie which procedeth froÌ„ the corruptioÌ„ of sin M. For wheÌ„ he was coÌ„maÌ„ded to folow the lord he doth not so muche consider that vocation as he hath respect vnto others Bv. For looking behinde him he saw Iohn following and seeing he knew thot he was more deare vnto him than the reste he greatly maruelled what death he should dye M. Whervpon he moueth the question concerning his lot saying Lorde vvhat shall he doo For he thought it very absurde that he should be called alone and Iohn omitted whom Christe had alwayes so greatly loued A. Concerning the leauing of Iohn on Christes breste reade the .23 verse of the .13 chap. before Lorde what shall he do C. We haue here in Peter an example not onely of our superfluous but also of hurtfull curiositie when as by the the beholding of others we are draweÌ„ away froÌ„ our office For we being by nature seuere and narrowe examiners rather of other mens liues than our owne do therby seke to shift off our selues For by this cullour of excuse we willingly deceiue our selues namely that other are no better than we as though their slouth and folly were our discharge Scarse the hundreth person doth consider this saying of S. Paule Gal. 6.5 Euery man shall beare his ovvne burthen Wherfore in the person of one man this is a generall reprehensioÌ„ of al those which looke rounde about them how other men behaue them selues but neglecte their owne dutie and charge which God enioyneth them faythfully to execute Of tenne God will choose one whome he will exercise eyther with excéeding sorrowes or with gréeuous labour the other nyne he will suffer to liue in peace or at least will lightly exercise them He vseth not all men alike but trieth euery one as it seemeth good vnto him Seeing therfore ther are diuers kinds of Christian warfare let euery man learne to kéepe his owne raye and order least as idle persons we enquiring after this or that prouoke our heauenly Captayne to displeasure agaynst vs to whom we ought to be in suche subiection that we shuld forget al such things as appertain not to the doing of our duties 22. Iesus sayth vnto him If I will haue him to tarry till I come what is that to thee Follow thou me Bv. The Lord Iesus reprehendeth the curious and vnprofitable demaunde of Peter Bv. and calleth him into the way in the which he must go willing him to consider not the burtheÌ„ of other men but what he him selfe is
calleth him self a disciple not a doctor who notwitstanding farre excelled all the Doctors and teachers in the worlde Let then those greedy hunters after vain glorie blushe and be ashamed who are contented with no tytels bee they neuer so honourabie and large Iohn the Baptiste called hym selfe a voyce crying in the wildernes Peter and Paul which are the lightes of the whole world name them selues the Seruantes and Ministers of Iesu Christe But Iohn also calleth hym selfe a witnes bicause the Lorde had saide ye shall be witnesses of these thinges A witnes speaketh nothing of hys owne but faithfully doth declare those things onely which he hath eyther seene or hearde Wherefore that which he had heard of the Lord and had séene hym do and suffer simplely and trulye euenas they were spoken and done he hath vttred and declared M. This therefore is the very same disciple whome hee hath so often sayde was specially beloued of the Lorde and yet hathe he not once in all his booke sette to his name lest he might incurre the suspicion of arrowgancy Yet notwithstanding it is not too be forbidden that the names of aucthors shoulde be set vnto theire bookes the which may stand too very good vse and purpose so that vayne glory be not sought And we knowe that hys testimony is true Bv. Nowe Saincte Iohn very-seriously affirmeth that he hath faythfully and truely deliuered the pure simple truthe Euen as in another place also That which we haue hearde which we haue seene vvith our eyes which we haue looked vppon â–ª and our handes haue handled of the worde of lyfe wee shewe vnto you For his meaning is that the Apostolicall doctrine is moste true and approued euen as sayd Peter we haue not followed deceitfall fables when we opened vnto you the power and comming of the Lorde Iesus but with our eyes we sawe hys Maiestie A. Concerning the reste which may be brought to the exposition of this place reade the .35 verse of the .19 chapter before For there he geeueth the lyke testimony to that which he hath writen 55. There are also many other thinges whiche Iesus dyd the which if they shoulde bee written euery one I suppose the worlde coulde not contayne the bokes that should be written Iohn 20.30 Bv. This place agréeth with that which the Apostle sayd before how that not al the signes of the Lordes resurrectioÌ„ were written but those onely which were sufficient to perswade men to beleeue in the Lorde Iesus that by him they attayne to life euerlasting and true blessednes M. The very same he séemeth now to repeate agayne but yet not without some differeÌ„ce Before he spake of the signes after the Resurrection but here hee speaketh of those signes generally whiche Christe wrought and shewed from the fyrst to the laste all the which he sayth are not written neyther in this booke nor in any other C. Therefore leste any man should suspecte his word as one speaking pertially bicause he was loued of Christe he cutteth off this obiection saying that he hath omitted ouerpassed more than he hathe written Neyther doth he speake of euery action of Christ but of those which appertayned to his publique office M. And the reason hereof he sayth is the innumerable multitude of Christes deedes saying that the whole worlde woulde not contayne those bookes which should be written if all perticulers were written By which hiperbolicall speacke his mind was to expresse that multitude of bookes which muste be written if all the actions of Christe were to be written Hiderbole is an excessiue speach eyther in aduauncing or deâ—â—praesting any thinge C. Neither ought we to Iudge this an absurd Hiperbole seeing we beare with many thinges in prophane wryters We must not only consider the number of Christes workes but also we muste way the weighte and greatnes of them The diuine maiestie of Christe which to mans sence and vnderstanding â—s infinite did in those his works wonderfully shine If the Euangelist hauing respecte vnto this as one astonished exclameth that the whole worlde is not able to conceiue and comprehende a iust and full narration who will maruell B. And verely seeing the actes of Christe were almoste infinite who coulde haue remeÌ„bred or wayed al things with fruite To what end then should they haue béen written For it had not beene meete that we should haue neglected them C. Furthermore he is not to be repreheÌ„ded for vsing an olde and accustomed figure to coÌ„mend the excellency of the workes of Christe Bv. Furthermore who seeth not that the same is a full and perfecte kynde of doctrine which leadeth bringeth vnto that ende to the whiche it is ordeyned and appointed But the EuaÌ„gelical history was ordeyned to shew vnto vs a way how we might obtayne eternall life the which we obtayne by fayth in Christe the whiche way it doth most playnely and plentifully teach vs. Therefore it followeth that the Gospel is a most perfect kynd of doctrine and that the Euangelists haue put a suÌ„me in writing which may suffice to instructe vs in the fayth and also to leade vs in the waye to euerlasting life although they haue not deliuered vnto vs worde for worde all thinges that Christe both spake and did B. Those thinges therefore are written whiche beeing well wayed are plentiful inoughe to instruct vs in al godlynes I wold to God they were so exactly discussed to imbrace Godlynes as they are narrowly sifted stretched to maintayne contencions and braules C. Wherfore he is sufficiently learned and instructed whiche hathe profited in the reading of this Scripture And verely séeing the Apostles ar ordeined of God to be witnesses vnto vs as they haue faythfully done their duetie so also is it our parte wholly to depend vppon their testimony and too desire no more than they haue vttred specially seeing their pennes haue beene dyrected and gouerned by the assured prouidence of God lest withouermuch matter they should oppresse our weake capacitie and yet notwithstanding hauing choyse might deliuer so much vnto vs as he which is only wyse and the welspring it selfe of Godes wisedome knewe to bee expedient for vs. A. But to make an ende of this exposition of S. Iohn let vs note that we haue here described truly offred vnto vs our Lorde and Sauiour Iesus Christ that true and naturall sonne of God consubstantiall and coequall with the Father in all things but in the fulnesse of time according to the Prophets he was incarnate for vs he suffered he truely dyed and was vndoubtedly raysed agayne from death and was made King and Lorde of all things This Christ seeing he is appoynted of God the father and geuen vnto vs to be the fulnesse of all grace and truth that Lambe of God which taketh away the sinne of the worlde that Ladder and gate of heauen that exalted Serpent which maketh the deadly poyson hurtlesse that water refreshing the thirstie that Sonne reconciling vs to the Father that bread of lyfe that lighte of the worlde that Shepheard of the shéepe the doore the resurrectioÌ„ the lyfe the growing wheat corne the Conqueror of the prince of this worlde the example of lyfe the waye the truthe the true and fruitfull vine to be short the redemption saluation satisfaction and righteousnesse of all the faythfull in the whole world Séeing I say Christe is the plentiful treasurie of all these riches and graces vnto vs let vs giue thanks vnto God the Father of the same Iesu Christ who hath not spared his onely sonne but hath giuen him for vs to redeeme vs from all iniquitie and to make vs a holye and acceptable people vnto him selfe deuoutly giuen to all good workes that béeing now deliuered by the bloud of Christ from the hande of all our enemies we might serue him in holynesse and righteousnesse before him all the dayes of our lyfe To him be Glory Empire and Dominion now and for euer Amen FINIS Laus Deo ¶ IMPRINTED AT LONDON by Thomas Marshe dwelling in Fleetstreete neare vnto Sainct Dunsions Church
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