the worship of God was in such sort spirituall vnder the law that yet notwithstanding being intangled in so many external ceremonies it did seeme to smell of some carnall and earthly thing Therefore Paule calleth the ceremonies the flesh and the beggerly elemēts of the world In like sort the Authour to the Hebrewes saith that the old sanctuarie with his appurtenances was earthly Therefore we may fitly say that the worship of the law was in his substance spirituall in respect of the forme it was after a sort carnall and earthly For all that way was shadowish the truth whereof appeareth now plainely Nowe we see wherein the Iewes did agre with vs and wherein they did dissent from vs. God would in all ages be worshipped with faith prayers thansgiuing purenesse of heart and innocencie of life neyther was he euer delighted in any other sacrifices but there were in the lawe diuers additions so that the spirite and truth did lye hid vnder diuers shadowes but now the veile of the Temple beeing rent there is nothing obscure or couered VVe haue indeede at this day certaine externall exercises of godlinesse whereof our ignorance hath neede but suche is their meane and sobrietie that they doe not darken the plaine truth of Christ. Finally we haue that plainely expressed which was shadowed vnto the fathers And this difference was not only confounded in time of poperie but quite ouerthrowen For there is no lesse thicknesse of shadowes there then there was in times past in time of Iudaisme But it cannot be denied that Christe doth here put a manifest difference betwene vs and the Iewes Out at what starting holes soeuer they seeke to escape it is manifest that we are only vnlike to the fathers in the externall forme because that they worshipping God spiritually were tyed to ceremonies which were abolished by the cōming of Christ. Therfore so much as in them lyeth they spoyle the Church of Christe of his presence whosoeuer doe burthen the same with an immoderate companie of ceremonies Neither doe I passe for these vaine colours that many of the common people haue as great neede of such helpes at this day as they had in times past amongest the Iewes For wee must alwayes respect after what sort the Lord would haue his Church to be gouerned because he alone knoweth best what is expedient for vs. And it is certayne that nothing is more contrary to the order which God hath appoynted then the grosse and twice carnall pompe which reigneth in papistrie The shadowes of the lawe indeede did couer the spirite but these visares doe altogether disfigure him VVherefore wee must in no case winke at such filthie and vnseemely corruptions Howsoeuer craftie men or those who are too fearefull to correct vices doe obecte that these are thinges indifferent and that therefore they are indifferētly to be taken truly it is not tollerable that the rule which Christ hath prescribed should be violated The true worshippers Christ seemeth briefly by the way to touche the stubbor nesse of many whiche brake foorth afterwarde For we know how stoutly the Iewes did defend the ceremonies whereunto they were accustomed Although this sentence reacheth further For seeing that he knew that the worlde would neuer be free from corruption therefore he separateth the true and right worshipers from the peruers and feigned VVith which testimonie being furnished let vs not doubt to condemne the Papistes in al their inuentions and to contemne their reproches For what need haue we to feare when we heare that this bare and plaine worship doth please God which the papistes doe contemne because it is not full stuffed with ceremonies And what doth the vaine pompe of the fleshe profite them whereby as Christ doth testifie the spirit is extinguished It appeareth plainly by that which goeth before what it is to worship God in spirite and truth namely taking away the shadowes of the olde rites simply to retaine that which is spirituall in the worship of God For the truth of Gods worship consisteth in the spirite the ceremonies they were a certaine accidentall thing And heere we must note againe that truth is not compared with lying but with the externall accession of figures so that the substance of the spirituall worship is pure and plaine as they say 24 God is a spirite This is a confirmation drawen from the verie nature of God Seeing that men are flesh it is no maruell if those thinges please them which are aunswerable to their nature Hereupon it commeth to passe that they inuent manie things in the worship of God whiche being full of vaine boasting haue in them no soundnesse But it is meete for them first of all to weigh this throughly that they haue to do with God who doth no more agree with the flesh then fire with water This one cogitation only ought to suffice to bridle the wantonnesse of our wit when as we are occupied about the worshipping of God that hee is so vnlike vnto vs that those thinges which please vs doe most of all displease him But admit hypocrites be so blinded with their pride that they are not afraide to make God subiect to their will or rather luste yet let vs know that this modestie hath not the lowest roome in the worship of God howsoeuer we thinke it pleaseth according to the flesh Furthermore because we cannot ascend vnto his hignesse let vs remēber that we must fet a rule out of his word wherby we may be directed The fathers doe oftentimes cite this place against the Arrians to proue the diuinitie of the spirite but it is falsly wrested thyther because Christ doth in this place simply affirme that his father is of a spirituall nature and that therefore he is not moued with friuolous thinges as men are wont by reason of their lightnes 25 The Mesiias shall come Although religion was vncleane and mixed with many errors amongest the Samaritanes yet were there certaine groundes which were taken out of the lawe imprinted in their mindes as was this of y e Messias And it is likely that seeing that the woman did gather out of Christ his wordes that there was an vnwonted kinde of change at hande which shoulde befall the Churche of GOD shee did straightway call to minde Christ vnder whom they hoped for a perfect manifestation of all thinges VVhen she saith that the Messias shal come she seemeth to speake of a time that was nigh at hand And truly it appeareth euery where by many arguments that the mindes of all menne did then wayte for the cōming of the Messias who should restore things which were miserablie destroyed and gone to decay This is out of doubt that the woman preferreth Christ before Moses and all the prophetes in the office of teaching For she comprehendeth three thinges in a few wordes First that the doctrine of the law was not altogether perfect but that there were only rudiments deliuered there For vnlesse there had been a
the seconde cause was that hee might take away the vile reproche whiche the rude and ignoraunt woulde charge him with For it appeareth that the Scribes charged hys doctrine wyth this faulte in so muche as he presently inueigheth against them VVee must consider this purpose of Christe that he so calleth and exhorteth the Iewes to receiue the Gospell that yet hee keepeth them vnder obedience of the lawe then hee mightily refelleth those vnwoorthye reproches and cauilles wherewith the ennemies sought to bringe his preaching into slaunder and suspition For if anye minde to restore thinges confused into a better estate hee muste alwayes vse this wisedome and moderation that the people maye knowe that the eternall woorde of God is touched thereby and that there is no newe thing thrust in whych derogateth any thing from the scripture least any suspition of repugnancie shoulde weaken the faith of the godly and leaste that rashe vnaduised menne shoulde become insolent vnder pretence of holinesse Lastly that the prophane contempte of the woorde of God maye be staied and that religion be not brought into no reputation amongst the vnlearned And this defence of Christe wherewith hee excuseth his doctrine oughte to comforte vs if we at this day suffer the like reproaches The same faulte was also obiected against Paule that hee was an Apostate from the lawe of God wherefore it is no maruell if the Papistes out of the same mould doe coyne the like againste vs. And by the example of Christe it is meete to auoide slaunderous reportes yet so that the truthe may be freely professed though it be subiecte to many vniust reproches I came not to destroy God hadde promised a newe couenaunt at the comming of Christe but hee sheweth also that it shall not be diuers from the firste but that thys rather was the ende that the league whiche he hadde made with his people from the beginning might be sanctified for euer I will wryte sayeth hee my lawes in their heartes and I will forgette their sinnes By these woordes hee is so farre from departing from the former couenaunt that hee rather affirmeth that it shall then be established and confirmed when â—s the newe shall come in place And that was the meaning of the wordes of Christe when hee sayde that he came to fulfill the lawe For hee fulfilled it truelye quickeninge the deade letter with his spirite then hee in deede perfourmed that whyche before was shewed onelye vnder figures So that the cursse beinge abrogate the subiection is taken awaye and a libertye purchased for the faithfull and nothynge is derogated from the doctrine of the lawe but onelye expoundeth the minde of the lawe geuer as appeareth Galathians the thirde and the fourthe Chapiters Therefore as concernynge the doctrine wee maye not imagine anye abrogation of the Lawe by the comminge of Christe For sithe it is an euerlasting rule of a godly and a holy life it must be vnchangeable as the iustice of God is one and the same whiche is therein comprehended As concerning the Ceremonies thoughe they maye be accounted as a certaine addition to the same yet the onely vse of them was abrogate but the signification was the more approoued So that the commyng of Christ did not derogate anye thing from the ceremonies but rather the truth of the shadowes being shewen foorth doeth obtaine the more assured credite vnto them while wee beholding the perfecte effecte doe acknowledge that they are not vaine nor vnprofitable Therefore lette vs learne to keepe this sacred knotte of the lawe and the gospel inuiolable which many do wickedly dissolue And it doeth much auaile to the establishing of the truth of the gospell while wee heare that it is nothing else but the fulfilling of the law so that in a mutuall consent they shewe that God is the authour of them both 18. Till heauen and earth pearish Luke vseth other woordes but the same sense It is more easie for heauen and earth to passe away then that one title of the lawe shoulde fall For it was the will of Christ to teach in both places that there is nothing so sure in the whole frame of the worlde as is the certaine truth of the lawe and that in euery poynte of the same Some doe verye subtillye play with the woorde vntill as if that the passing of heauen and earth which shall be in the last daye of iudgement shoulde putte an ende to the lawe and the Prophets And truely as the tongues shall then cease and prophesies be abolished so I thincke that the wrytten lawe wyth the exposition shall cease But because I thinke that Christe spake more simply I will not feede the readers eares with suche deuices Therefore lette it suffice vs to vnderstande this that heauen shoulde fall and the whole frame of the worlde shoulde come together rather then the certaintie of the lawe shoulde wauer But what is the meaninge of this all thinges of the lawe shall be perfourmed euen to the least title For we see how farre menne are from the perfecte fulfilling of the lawe euen they that are regenerate with Gods spirite I aunsweare this fulfilling is not referred to the life of menne but to the perfecte truthe of the doctrine as if hee shoulde say there is nothing inconstante in the lawe and nothyng putte rashly in the same Therefore it cannot bee that one letter of the same should vanish away 19. VVhosoeuer therefore shall breake Heere Christe speaketh namelye of the preceptes of life or of the ten woordes according to which prescript order it becommeth all the children of God to frame their liues Therefore he pronounceth them to be false and peruerse teachers which keepe not their disciples vnder obedience of the lawe and that they are vnwoorthy to haue a place in the Churche whiche diminish the authoritie of the lawe in the least parte of the same and that they are good and faithfull ministers of God whiche teache the obseruation of the lawe as well in example of life as in woordes Also hee calleth them the leaste commaundements of the lawe according to the sense and iudgement of men for thoughe there is not like waight in all the commaundementes but while they be compared betweene themselues some are lesse then other yet may we nothing soner esteme and account that as little wherof the heauenly lawgeuer hath voutchsaued to geue a commaundemente For what sacriledge were it contemptuously to receiue that which commeth out of his mouth For by this meanes his maiestie shuld haue bene abased wherefore whereas Christ calleth them the least preceptes is a kinde of yeelding to our vnderstanding VVhen hee sayeth he shall be called least is an allusion to that was sayde before of the commaundementes but the meaning is euidente they that bring the doctrine of the law into conteÌ„pt yea though it be but in one sillable shal be reiected as the woorst sort of men The kingdome of heauen is taken for the renouation of the
so that he may now be worshipped euery where without any difference of places or countries 22 You worship you know not what we worship that which we know because saluation is of the Iewes 23 But the houre commeth and now is when the true worshippers shall worshippe the father in spirite and truth for the father requireth to haue such to worship him 24 God is a spirite and they that worship him must worship him in spirite truth 25 The woman saith vnto him I knowe that the Messias shall come who is called Christe therfore when he shall come hee shall tell vs al thinges 26 Iesus saith vnto her I am he that talke with thee Now he doth more at large expound that which he touched briefly concerning the abrogating of the law Yet doth he deuide the sum of his speech into two members in the former hee condemneth the manner of worshipping god vsed among the Samaritanes of superstition error and doeth testifie that the Iewes did worship God wel and lawfully He addeth the cause of the difference because the certaintie of the worship which the Iewes vsed did appeare vnto them out of the worde of God but the Samaritanes had no certaintie from the mouth of God Secondly hee declareth that the rites which the Iewes kept hytherto should shortly haue an end 22 You worship that which you know not A sentence worthie to be remembred wherein we are taught that we must assay nothing rashly and by chaunce in religion because vnlesse knowledge be present we doe not any longer worship God but a false imagination or ghost Therfore by this thunderbolt are throwen downe all good intents as they cal them For we know that men can doe nothing els but erre when their own opinion doth rule them without the word of God or his commandemēt For Christ taking vpon him his countries cause and person doth teache that the Iewes doe much differ from the Samaritanes VVhy so Because of them commeth saluation saith he By which wordes he giueth her to vnderstand that they doe exceede them in this one point because God had concluded the couenant of eternall saluation with them Some do restraine it vnto Christ who came of the Iewes And truly sithence that all the promises of God are sure and certaine in him there is no saluation saue only in him But because it is out of doubt that Christ doth preferre the Iewes for this cause because they doe not worship any vnknowen power but one God who reuealed himselfe vnto them and who hath adopted them to be his people by this word saluation must bee vnderstood that wholesome manifestation which they had by the heauenly doctrine But why doth he say that it is of them when as it is rather committed to them that they alone might enioy it He alludeth in my iudgement vnto that which was foretold by the Prophets that there should a lawe come out of Syon For they were separated for a time frō other people vpon this conditiō that the pure knowledge of god might at length flowe from them vnto the whole worlde Notwithstanding this is the summe that God is not worshipped aright vnlesse he be worshipped according to the certaintie of faith which must needs proceede frō the worde of God wherupon it foloweth y t they fal away vnto idolatry whosoeuer they be that depart frō the worde of god For Christe doth in plaine wordes testifie that an idol or vaine fictiō is set vp insteed of God where mē are ignorāt of the true god hee doth cōdemne all those of ignorāce vnto whō god hath not reuealed himself For so soone as we are once destitute of the light of his word darknes blindnes do reigne And we must note y t when the Iewes had brokē the couenaunt of eternal life with their vnfaithfulnes which was established with their fathers they were depriued of that treasure which they kept then as yet for they were not as yet driuen out of the church of God Nowe seeing that they denie the sonne they haue nothing to doe with the father The same must we thinke of all those who haue fled frō the pure faith of the gospel vnto their own inuentions Howsoeuer they flatter themselues in their stoutnes who worship god according to their own mind or mens traditiōs yet this one voyce thūdering out of heauē doth ouerthrow whatsoeuer diuine holy thing they think they haue You worship that which you knowe not Therefore to the end our religion may be approued of God it must needes leane vnto the knoweledge conceiued out of his worde 23 But the houre commeth and now is The latter member concerning the abrogation of the legall worship followeth VVhen he saith that the houre commeth or shall come he teacheth that the order deliuered by Moses shall not be perpetuall Heb. 9. 10. VVhen he saith that the houre is nowe he maketh an end of the ceremonies and so he telleth her that the time of reformation is fulfilled In the meane while he alloweth the Temple the Priesthood and all rites annexed thereunto as touching the vse of the time past Furthermore to the ende he may declare that God will neither bee worshipped at Ierusalem nor in mount Garizin he taketh vnto himself a deeper principle namely that the true worship of him cosisteth in the spirite For thereupon it followeth that he is rightly called vppon euery where Yet first of all here may a question be asked why and in what sense the worship of God is called spirituall To the end wee may vnderstand this we must note the opposition betweene the spirite and the external figures as betwene the shadowes and the truth Therefore the worship of God is said to consist in the spirite because it is nothing els but the inward faith of the hearte which bringeth forth inuocation secondly the puritie of conscience the deniall of our selues that beeing giuen to obey God we may be vnto him as holy sacrifices Heerupon ariseth another question whether the fathers did worship him spiritually vnder the lawe or no I answere seeing that God is alwayes lyke to himselfe hee allowed no other worship from the beginning of the worlde saue the spirituall worship which was agreeable vnto his nature VVhich thyng Moses doth sufficiently testifie who doth in many places declare that the ende of the lawe did tend to no other end but that the people shold cleaue vnto God with faith and a pure conscience And the prophetes doe more clearely expresse the same when as they sharply inueigh against the hypocrisie of y e people because they thought they had satisfied God after they had offered their sacrifices and executed that externall pompe It is no need to inferre many testimonies here which are common euery where yet are there most notable places before all other in the fiftie Psalme the second of Isayas verse the fiftie eight and threescore and sixt Micheas the fift Amos the seuenth But
shal afterward declare in his place That the father may be glorified This place agreeth with the sayinge of Paule that euery tongue may confesse that Iesus is Christe to the glory of God the father Philip. 2. 11. The end of all thinges is the sanctification of the name of God But the lawfull meanes to sanctifie it is expressed in this place to witte in the sonne and through the sonne For seeing that the maiestie of God is hidden from vs of it selfe it shineth in Christ seeing that his hand is hidden we may see the same in Christ. Therefore it is not lawfull for vs to separate the sonne from the father in those benefites which the father giueth vs according to that He that honoureth not the sonne he honoureth not the father 14. If you shall aske any thing This repetition is not in vaine All men see perceiue that they are vnworthy to come vnto God yet the greater part breaketh our as being madde and speaketh vnto God rashly proudly Afterward when as that vnworthines whereof I haue spoken commeth into their mindes euery manne forgeth vnto himselfe diuerse meanes But when God willeth vs to come vnto him hee setteth beefore vs one Mediatour by whom he will be intreated and be mercifull And here the frowardnes of mans nature breaketh out againe beecause the greater part ceaseth not hauing left the way to go about through crooked boughtes This commeth to passe therefore because the power and goodnes of God is laid hold vpon in Christ onely slenderly and malitiously There is also a second errour that we doe not consider that we are all excluded from comming to God worthily vntill we be called by him and that we are called onely by the sonne But and if one testimony be not sufficient for vs yet let vs know that seeing that Christ repeateth this againe that we must pray the father in his name he dooth as it were lay hand vppon vs least we spend our labour in vaine in seeking other patrons 15. If yee loue me keepe my commaundements 16. And I wil pray my father and he shal giue you another comforter that hee may continue with you for euer 17. The spirit of trueth whom the world cannot receiue because it seeth him not neither knoweth him But yee know him beecause hee abideth with you and shall bee in you 18. I wil not leaue you as orphanes I come vnto you 15 If you loue me That was true and sincere loue wherewith the disciples loued Christ yet had it some superstitiō mixed with it as it befalleth vs oftentimes in like sort For that was preposterous in that they desired to keepe him stil in the world To the end he may reform this fault he willeth them to bend their loue vnto some thing else to wit that they bend their whole studye to keepe the preceptes which he had giuen A most profitable doctrine because there be but a few of those that seeme to themselues to loue Christ that worship him as they ought yea rather when they haue done some foolishe toy they thinke all is well But on the contrary the true loue of Christ is reduced in this place vnto the keeping of his doctrine as vnto the only rule wherby it must be tried Moreouer we are taught how corrupt our other affections are seeing that euē our loue toward Christ is not without fault vnlesse it bee framed vnto pure obedience 16. And I will pray my father This remedy was prepared to pacifie the sorrow which they might conceiue by reason of Christ his absence notwithstanding Christe promiseth therewithall that hee will giue them strength to keepe his commaundementes otherwise the exhortatiō had had but small strength Therefore hee preuenteth it in time and telleth them that howsoeuer he be absent from them in bodye yet will hee not suffer them to be destitute of helpe because hee will be present with thē by his spirit He calleth the spirite in this place the gifte of the father suche a gifte as he will obtaine by his praiers he will promise else where that hee giueth it Both these thinges are saide truelye and fitly for inasmuche as Christ is our mediatour and patrone he obtaineth the grace of the spirit of the father inasmuch as he is God he giueth it of himselfe The meaning of this place is I was giuen vnto you of the father as a conforter yet onely for a season now seeing that I haue fulfilled my course I wyll desire that there may another be giuen you which may not be temporal but that he may continue with you for euer This name comforter is giuen in this place both to Christ and also to the spirite that by good right for this office is common to them both to comfort and exhorte vs and to defend vs with their ayde and patronage Christe was vnto his a patrone so long as he liued in the world afterward hee committed them to the tuition and ayde of the spirite If anye manne aske this question whether we be not vnder the tuition of Christe at this daye or no wee may readily aunswere that Christe is our patrone for euer but not after a visible sorte So long as hee was conuersant in the worlde hee shewed himselfe openly to bee their patrone but hee defendeth vs nowe by his spirite Hee calleth him another comforter beecause of the difference of good thinges whiche wee receiue from them both It was proper to Christ to pacifie the wrath of God to redeeme men from death to purchase righteousnes and life by purging the sinnes of the world it is proper to the spirite to make vs partakers aswel of Christe himselfe as of all his good things Although we may well gather the distinction of persons out of this place for the spirit must needes differ from the sonne in some propertie that he may be another 17. The spirit of trueth Christ adorneth the spirit with an other title to witte that hee is a teacher of trueth VVhereuppon it followeth that vntill such time as we be inwardly taught by him all our mindes are taken with vanitie and lying VVhome the world cannot receiue This opposition dooth amplifie the excellencie of the grace which God dooth vouchsafe to bestowe vppon those alone that be his For his meaning is that it is no small gyft whereof the world is depriued In which sense Isaias saieth also 60. 1. Behold darkenes shall couer the earth and a myste the people but the Lorde shall arise vppon thee For Gods mercy towarde the Church deserueth so much the greater praise whilest that hee lifteth vppe the same aboue the whole world Notwithstanding Christe dooth therewithall exhort the disciples that they doe not driue away frō them the grace of the spirite beeing pufte vppe with the sense and vnderstanding of the fleshe Earthly menne count all that but a dreame whatsoeuer the Scripture saieth concerninge the holye Ghoste beecause why lest they trust to their owne reason
clamour rise vppe againste vs lette this comforte and satisfie vs that which is accounted euill vppon earth is pronounced good from heauen 11. You haue the poore alwayes with you Christ doth not simply defend the anoynting that we shuld follow the same but declareth that there was a cause wherfore it was acceptable to god It is coÌ„uenieÌ„t y t this shuld be wise obserued least that togither with the papists we should preposterously deuise sumptuous rites for the worshipping of God for wheÌ„ they heard that Christ would that Mary should anoynt him they imagined that he was delited with incense waxe candles magnificall ornaments and such like pomps For this cause they had al their glorious ceremonies they thought that they could not worship God aright if they should not laâ—â— out into great charges But christ doth plainly except here that the thing which pleased him to be done once shoulde not be accepted of him if it were done afterwards For when he sayth that the pore shuld be alwais in the world he distinguisheth betwene the daily worship which should be vsed amongst the faithfull that extraordinary which ceased at hys ascension into heauen VVould we bestow our mony wel vpon true sacrifices let vs bestow it vpoÌ„ the pore For Christ sayth that he shal not be alwaies with vs to be worshipped with outward pomps VVe know assuredly by experience of faith we fele that he is present with vs by spiritual power grace but he is not visibly conuersant amongst vs to receiue earthly honors at our haÌ„ds So they are outragious obstinat which doe thrust vpon him fantastical charges against his will and he refusing the same Also by that he saith the pore shal be alwaies we do hereby gather that it is not by fortune that many do want but by the determinate couÌ„sel of God they are left amongst vs for vs to exercise our charity vpoÌ„ them The sum of this place is this though the lord coÌ„mandeth that we all that we haue should be dedicated to him yet he requireth not any other worshippe to be bestowed vppon him but that which is spirituall which requireth no outward expeÌ„ces but rather wold that those things should be bestowed vppon the poore which of superstition hadde beene fondly bestowed vpon his worship 12. Shee did it to bury mee Christ by these wordes confirmeth that we said that the pretious oyntment was accepted not for the sauour of it but only in respect of the burial namely because that by this signe he wold declare that his graue shoulde yelde forth a pleasant sauour so as it shoulde breath life and saluation into all the worlde Therefore Iohn praiseth Mary because that she had reserued that oyntment for the day of his burial But after that the perfecte truth of this figure appeared Christ come out of the graue he did not only perfume one house but all the worlde with the comfortable quickening sauour of his death it were a childishe thing to reiterate that which had neither reason nor profit 13. VVhersoeuer this gospel shal be preached He foretelleth that this deede of Mary shoulde be honoured for the doctrine of the gospell shal be praised VVherby we gather that our workes are not valued after the opinion of men but by the testimony of the woorde of God And in this he sayeth that the memoriall of her shall be renowmed throughout the whole worlde he doeth by this comparison sharply reproue his disciples for by the consent of all people yea euen straungers and such as dwell in the farthest partes of the world this deede shall be praised which these present were so froward to condemne Christ doth also louingly reprooue his disciples because they thought not so honourably of his kingdome as was meete But by this sentence is the callinge of the Gentiles testified whereuppon oure saluation is established But howe the Gospell shoulde be preached throughout the worlde we haue shewed before Math. 24. Matth. 26. Mark 14. Luk. 22. 14. Then one of the twelue â—alled Iudes Iscariot went vnto the chife priestes 15. And saide what will ye giue me and I wil delyuer him vnto you and they appoynted vnto him thirty peeces of siluer 16. And from that time he sought oportunitie to betray him 17. Now on the firste day of the feast of vnleauened bread the Disciples came to Iesus saying vnto him where wilt thou that wee prepare for thee to eate the Passeouer 18. And he said goe into the Citie to such a manne and say to him the maister saieth my time is at hand I will keepe the Passeouer at thine house with my diciples 19. And the Disciples did as Iesus had giuen theÌ„ charge and made ready the Passeouer 20. So when the euen was come he sat down with the twelue 10. Then Iudas Iscariot one of the twelue went away vnto the high priestes to betray him vnto them 11. And when they heard it they were glad and promised that they would giue him money therefore hee sought how hee might conuenientlye betray him 12. Now the first day of vnleauened bread when they sacrificed the Passeouer his disciples saide vnto him where wilt thou that we go and prepare that thou maist eat the Passeouer 13. Then he sent forth two of his disciples and saide vnto them go ye into the citie there shal a man meete you bearinge a pitcher of water follow him 14. And whither soeuer hee goeth in say yee to the goodman of the house the master saith where is the lodginge where I shall eate the Passeouer with my disciples 15. And he wil shew you an vpper chamber which is larg trimmed and prepared there make it ready for vs. 16. So his disciples went forth and came into the citie and found as he had said vno theÌ„ made ready the Passeouer 17. And at euen hee came with the twelue 3. Then entred Sathan into Iudas who was called Iscariot and was of the number of the twelue 4. And he went his way communed with the â—ie priests and captaines how hee might betray him to therâ— 5. Si they were glad and agreed to giue him money 6. And he coÌ„sented sought oportunitie to betray him vnto them when the people were away 7. Then came the day of vnleuened bread when the Passeouer must be sacrificed 8. And hee sent Peter and Iohn saying go and prepare vs the Passeouer that we may eat it 9. And they saide to him where wilt thou that we prepare it 10. Then he said vnto them behold when ye be entred into the citie there shall a manne meete you bearing a pitcher of water followe him into the house that he entreth in 11. And say vnto the good man of the house the mayster saieth vnto thee where is the lodging where I shal eate my Passeouer with my disciples 12. Then he shall shew you a great hie chamber trimmed there make ready 13. So they went found as he had
father because hee saw that they did despise him For the workes which the father hath giuen mee He bringeth foorth two thinges whereby he was proued to bee the son of god The father saith he doth testifie by myracles that I am the sonne of God and before I came into the world he gaue me a sufficient testimonie in the holy scriptures Let vs alwayes remember his drift He wil be acknowledged to be the promised Messias that hee may bee hearde Therefore he doth now proue that he was such a one indeed as y e scripture speaketh of The question is whether myracles bee sufficient to proue that or no seeing the Prophetes had wrought the like I answere that the signes which God shewed by hands of the prophets reached no farther then vnto the end for which they were appointed namely that they might shew that they were the ministers of God who coulde haue authoritie by no other meanes but God meant more highly to extoll his sonne And this purpose of God is to bee accounted the ende of myracles Therefore vnlesse being possessed with wickednesse they had shut their eyes of their owne accord Christ might haue made it plaine vnto them by the power of his signes who and what a one hee was 37 And the father that sent me he hath testified of me neither did you euer heare his voyce nor see his shape 38 And you haue not his word abiding in you because you beleeue not him whom he sent 39 Search the scriptures because you thinke that in them you haue eternall life and they are they that testifie of mee 40 And you wil not come vnto mee that you may haue life 37 And he that sent me This is falsly restrained vnto the voyce heard in his baptisme For he saith in the Pretertence that his father hath testified that he may giue them to vnderstand that he commeth not abrode vnknowen because God had marked him long agoe in the lawe the Prophetes so that he brought with him his markes wherby he might be knowen Therefore I doe interprete it that God did testifie of his sonne so often as he put the olde people in hope of saluation or promised the perfect restoring of the kingdome of Israel So that the Iewes ought to haue conceiued the forme and image of Christ out of the scriptures before he was manifested in the â—lesh In that they contemne him being present so consequently do reiect him they doe thereby declare y t they haue no tast of the law which thing Christ doth also cast in their teeth They did boast of the knowledge of the lawe as if they had byn brought vp in Gods bosome Neither haue yee hearde his voyce After that Christ hath coÌ„plained that he is not receiued he inueigheth sorer against their blindnesse In that he saith that they neuer heard the voyce of god nor neuer saw his shape they are metaphoricall speeches wherein he teacheth briefly that they were alyantes from the knowledge of God For as men doe make knowen themselues by their voyce countenance so God vttereth his voyce in the voyce of the Prophetes in the SacrameÌ„ts he doth as it were put vpoÌ„ him a visible forme wherby he may be knowen according to our slender capacitie But he that doth not know God in his liuely image hee doth sufficiently bewray by this that hee worshippeth no power but that which he himselfe hath framed Therfore Paule saith that there was a vaile put ouer their eyes so that they cannot see the glory of God in the face of Christ. 38 And you haue not his worde This is true profiting when the word of God taketh roote in vs that beeing fastened in our heartes it may haue there a certaine seate Christ saith that the heauenly doctrine hath no place amongest the Iewes because they receiue not the son of God whom it setteth foorth euery where and he casteth this in their teeth worthily For God spake not in vaine by Moses and the Prophets And it was the only drift and purpose of Moses to call all men straight vnto Christ whereby it appeareth manifestly that they are not his disciples who reiect Christe Secondly how shall hee haue the worde of life abiding in him who driueth away the life it selfe How shall hee vnderstand the doctrine of the lawe who extinguisheth so much as in him lyeth the soule of the lawe For the lawe without Christ is vaine neither hath it any substaunce The nigher therefore euery man knoweth Christe so much hath he profited in the worde of God 39 Search the scriptures VVhereas Christ had said before that he hath the father for a witnesse in heauen we haue saide that it is referred vnto Moses and the Prophetes Now followeth a more plaine exposition for he saith that that testimonie is extant in the scriptures And he toucheth againe their vaine boasting in that they professed that they haue life in the scriptures when as they did only catch at the dead letter Neither doth he absolutely reprehende this that they seeke life in the scriptures seeing that they are appointed vnto vs for that ende and vse but because the Iewes did thinke that the Scriptures did quicken them whenas they knewe not the true meaning thereof yea seeing that they did choake the light of life which is contained therein For howe shall the lawe giue life without Christe who doth only quicken the same VVe are taught in this place that we must fet the knowledge of Christ out of the Scriptures For they which imagine of Christ according to their owne pleasure shall at length haue nothing but a shadowish ghoste in steede of him Therefore we must first of al hold this that Christe can be knowen aright by no other meanes saue only out of the scriptures And if it be so it followeth that wee must reade the Scriptures to this end that we may finde Christe there VVhosoeuer shall misse this marke howsoeuer he wearie himselfe during his whole life with learning hee shall neuer attaine vnto the knowledge of the truth for what shal our wisedome be without the wisedome of God Furthermore as we are commaunded to seeke Christe in the Scriptures so he affirmeth in this place that our studie shall not be voide For the father doth in such sort testifie there of his sonne as he doth vndoutedly reueale him vnto vs. But this hindereth a great many that they do only looke vpon them negligently and superficially as it were running ouer them But they had neede of great attentiuenesse Therfore Christ commandeth to searche this treasure which is deeply hidden VVherefore in that the Iewes doe so abhor Christ it is to be imputed to theyr slugishnesse who haue the lawe dayly in their handes For the euident brightnesse of Gods glory shineth in Moses but they doe desire a veile to couer the brightnesse It is wel knowen that the old testament is vnderstoode by the worde scripture For Christ began not to be
grosse affection when as they desire to haue such a messias as will feede them And whereas they doe highly extoll the grace of God in Manna they doe it craftile that by that meanes they may suppresse the doctrine of Christe wherein he did condemne the immoderate desire of the corruptible meate For on the the other side they set against it the gorgeous title wherewith Manna is adorned when as it is called the heauenly bread But the spirite doth not therefore call Manna honourablie the bread of heauen to this end as if God in feeding his people as an heard of swine did giue them no more excellent thing Therfore they haue no excuse when as they doe nowe wickedly refuse the spirituall food of the soule which is now offered vnto them 32 Verily verily I say vnto you Christ seemeth to denie that which was cited out of the Psalme yet doth hee speake only by way of comparison Manna is called the bread of heauen but for nourishing the bodie but that is counted truly and properly the heauenly bread which is the spirituall food of the soule Therefore in this place he setteth the worlde against heauē because the vncorruptible life is only to be sought in the kingdome of God The truth is not set against figures in this place as oftentimes els where but Christ respecteth what is the true life of man namely whereby he differeth from bruite beastes and whereby he excelleth all creatures VVhen he addeth afterward My father giueth you it is as much as if he should haue said the Manna whiche Moses gaue vnto your fathers brought not the heauenly life but now is y ◠heauēly bread indeed offred you He calleth the father y e giuer of this bread but his meaning is that it is giuen by his hande So that the opposition is not referred vnto God Moses but vnto Christ Moses And Christ doth rather make the father the giuer of this gift then himselfe that he may purchase more reuerence as if he should say acknowledge me to be the minister of God by whose hand hee will feede your soules vnto eternall life Againe this seemeth but a little to agree with Paule his doctryne For Paule calleth Man the spirituall meate I aunswere that Christ speaketh according to their capacitie with whom he hath to doe neither is this any strange thing in the scripture VVe see how Paule himselfe disputeth diuersly concerning circumcision VVhen he intreateth of the institution he confesseth that it was the seale of faith whilest that hee contendeth with the false Apostles he maketh it rather the seale of the curse and that according to their meaning Let vs consider what was obiected to Christe namely that hee is not proued to bee the Messias vnlesse he giue vnto those that be his bodily foode Therfore he declareth not what thing Man did prefigure but saith plainely that that was not the true bread wherewith Moses fead their bellies 33 For this is the bread of God Christ reasoneth from the definition vnto the thing defined negatiuely on this wise that is the heauenly bread which came downe from heauen to giue life vnto the world there was no such thing in Man therefore it was not the heauenly bread And in the meane while hee confirmeth that which he said before namely that he was sent of the father y t he might feed men far more excellently then did Moses Man truly came downe from y e visible heauen that is frō the cloudes but not from the euerlasting kingdome of God from whence life floweth vnto vs. But the Iewes vnto whom Christ speaketh did looke vnto no higher thing saue that their fathers bellies were wel filled and stuffed in the desert Hee calleth that the bread of God now which he called before the bread of heauen not that the bread wherewith we are fedde in this life commeth from any other saue only from God but because that is counted the bread of God which quickeneth the soules vnto blessed immortalitie This place teacheth that all the worlde is dead to God saue only in asmuch as Christe doth quicken it because life shall bee found no where els saue only in him In the comming downe from heauen we must note two thinges namely that in Christ we haue a diuine life because he came frō God that he might be vnto vs the authour of life secondly that life is neere vnto vs so that wee neede not to flie vppe aboue the clowdes or sayle ouer the Sea For Christ came downe vnto vs for that cause because no man coulde goe vp 34 Therfore they said vnto him Lord alwayes giue vs this bread 35 Iesus said vnto them I am the bread of life he that commeth vnto me shall 〈◊〉 be an hungred and he that beleeueth in me shall neuer thirst 36 But I haue saide vnto you that you haue also seene mee and you beleeue not 37 VVhatsoeuer the father giueth me it shall come vnto me and him that commeth vnto me will I not cast out 38 Because I came downe from heauen not that I might do my will but his will 〈◊〉 sent me 39 And this is his will that sent me of the father that whatsoeuer hee hath giuen me I should not loose of it but shoulde raise it vp in the last day 40 And this is his will that sent mee that whosoeuer seeth the sonne and beleeueth w t him he may haue eternall life and I will rayse him vp in the last day 34 Alway giue vs. Vndoubtedly they speake tauntingly that they may accuse Christe of vanitie because hee doth boast that he giueth the bread of life So miserable men whilest that they refuse the promises of God being not contented with this one euill they make Christ giltie of theyr infidelitie 35 I am the bread of life Hee teacheth first that the bread is present which they did aske in mockage then afterward he chideth them Furthermore he began with doctrine that he might the better declare that they were giltie of vnthankfulnesse And there are two partes thereoft because he sheweth whence we must set life and how we may enioy the same VVee knowe what caused Christe to vse these Metaphors namely because there was mention made of Manna and the dayly foode But notwithstanding this figure is more fit to teache the ignoraunt withall then a plaine kinde of speech VVhen as wee eate bread to nourishe our bodies withall both our infirmitie and also the strength of Gods grace doth the better appeare then if God did instill his secret power to nourishe the body without bread So an institution taken frō the body to the soule causeth the grace of Christ to be the better felt For when we heare that Christ is the bread which our soules must eate this pearceth farther into our soules then if Christe shoulde say simplie that he is our life Notwithstanding we must note that the liuely force of Christe is not expressed by the worde bread
spirite alone which maketh vs meeke and gentle to suffer our selues to bee reprehended and so consequently to offer our selues to be slaine with the sworde of the Gospell 9 And when he had said these thinges vnto them hee abode in Galilee 10 And when his brethren were gone vp then went he himselfe vnto the feast also not openly but as it were priuilie 11 Therefore the Iewes sought him on the holy day and they said where is he 12 And there was much murmuring concerning him in the companies some said hee is good and other some said Nay but he seduceth the multitude 13 Notwithstanding no man spake openly of him for feare of the Iewes 9 He abode in Galilee Here the Euangelist setteth before our eyes on the one side the kinsfolkes of Christ who after the common custome make a shew of the worship of God yet neuerthelesse they are friends with the wicked and therefore they walke without feare On the other side he setteth before vs Christ who being hated of the worlde came priuily into the citie vntill suche time as the necessitie of his office dyd compell him to showe himselfe openly And if sobeit there is nothing more miserable then to bee pulled away from Christe accursed bee that peace whiche costeth so deare that wee muste renounce Christe 11 Therefore the Iewes Here wee must consider in what state the Church did stande For the Iewes did at that time gape after the promised redemption as being hungrie yet when Christ appeareth vnto theÌ„ they stand in doubt hereupon did arise that confused murmuring diuers speeches In that they murmur priuilie it is a signe of the tyrannie which the Priestes and Scribes had taken to themselues Truely it is an horrible example that seeing there was but that Church only vpon the earth there shoulde be set before vs here a confused and disfigured disorder They who gouerne in steed of shepheardes doe keepe the people vnder with feare and terrour in the whole bodie there is filthie wastnesse and dolefull dissipation By the Iewes hee vnderstandeth the common sort which being now accustomed to heare Christ for the space of two yeeres doth seeke him when as hee appeareth not according to his common custome For when as they say where is hee They speake of a knowen man and yet notwithstandyng this woorde doth shew that they were not earnestly affectioned hytherto and that they stande alwayes in doubt 12 Much murmuring He giueth vs to vnderstande that wheresoeuer men did assemble themselues in companies as it falleth out often in great assemblies there passed secrete speeches concerning Christ. The dissentioÌ„ wherof meÌ„tion is made in this place doth declare that there be diuers iudgements of men concerning Christe euen in the middest of the Church And as wee are not afraide to receiue Christ who was condemned long agoe of the most part of his nation so wee must be armed in such sort that we be not troubled with the dissention whiche reigneth at this day Againe we may see how great the rashnesse of men is in matters appertayning vnto God They wold not haue bin so licentious in any small busines but so soone as there ariseth a question concerning the sonne of God and his holy doctrine they doe by and by iudge rashly VVherfore we must keepe so much the greater moderation least we doe rashly condemne our life with the eternall truth of God And if sobeit the worlde doe count vs deceiuers let vs remember that these are Christe his markes so that in the meane season wee doe indeede declare that we speake the truth Furthermore this place sheweth that in a great multitude euen whereas the body it self is confused there are alwayes some who thinke well but these few who are sober minded are ouerrunne of many that are mad 13 Notwithstanding no man spake openly Hee calleth the chiefe gouernours Iewes in this place in whose power the gouernment was They did so hate christ that they suffered no word to be spokeÌ„ on either part not because it greeued them to haue him slaundered but because they thought that it was the best way to burie his name by forgetfulnesse So the enemies of the truth after that they haue tryed that they cannot preuaile by their crueltie they would couet nothing more theÌ„ y t the remembrance thereof may be suppressed and this is all they goe about In that being brought vnder with feare they kept silence that was altogether tyrannicall as I haue saide before For as vnbrideled libertie hath no place in the estate of the Churche when as it is well ordered so when as all libertie is kept vnder with feare that no man dare say any thing it is a most miserable estate The power of Christ did appeare to bee so much the more excellent and wonderfull in that getting an audience amongest his armed enemies and their furious hatred and in suche a fearefull gouernment he did defend the truth as they say with open mouth 14 And when halfe the holy day was past Iesus went vppe into the Temple and taught 15 And the Iewes wondered saying how knoweth this man learning seeing hee neuer learned 16 Iesus answeared them and saide My doctrine is not mine but his that sente mee 17 If any man will doe his will he shall knowe of the doctrine whether it be of god or I speake of my selfe 18 Hee that speaketh of himselfe seeketh his owne glory and hee that seeketh the glorye of him that sent him this man speaketh the truth and there is no vnrighteousnesse in him 19 Did not Moses giue you the lawe and none of you doth the lawe why doe ye seeke to kill mee 14 He went vp into the Temple Now wee see that Christ did not so feare that he fayled in his duetie For this was the cause of his tarying that hee might make his Sermon in the most famous assemblie Therefore we may sometimes giue place to daunger but no opportunitie of well doing must be omitted or neglected In that hee teacheth in the Temple he doth this according to the auncient order and custome For when as God commaunded so many ceremonies hee woulde not haue his people to be occupied in colde vain sightes only And that the coÌ„moditie myght appeare it was requisite that doctrine should bee ioyned with them By this meanes outward rytes are liuely images of spirituall thinges when as they haue their forme out of the worde of God And â—ow because the Priestes were almost dumbe and the Scribes did corrupt the pure doctrine with their leauen and false glosses Christ tooke â—ppon him the office of teaching and that for good causes seeing that he was the chiefe priest as he doth shortly after affirme that hee doth take in hand nothing but at his fathers commandement 15 And the Iewes marueiled They are deceiued who thinke y t Christ his talke was so picked that it was greatly liked of For the Iewes doe so wonder that they take an occasion to
calling of Christ as if he should say that it is vnseemely that such a token of Gods power should be counted as nothing that the calling of Christ being so proued and testified should yet notwithstanding purchase no credite amongst them And to the end hee may the more vrge theyr sluggishnesse or wickednesse hee amplifieth the excellencie thereof by that that since man can remember it was neuer hearde that man did any such thing VVhereupon it followeth that they are malitious vnthankfull which winke willingly at a manifest worke of God Therefore he gathereth that he was sent of God whiche was furnished with so great power of the spirite to purchase credite to himselfe and to his doctrine 31 And we know that God heareth not sinners They are deceiued whiche think that the blind man spake thus according to the opiniō of the cōmon people For this word sinners is taken in this place also for a wicked and vngodly person as a little before And this is the continuall doctrine of the scripture that God heareth none saue those that call vpon him truly and with a sincere heart For seeing that faith alone openeth vnto vs the gate vnto God it is certaine that all the wicked are driuen away from comming vnto him yea he doth testifie that he doth abhorre their prayers as he doth loath their sacrifices For hee biddeth his children come vnto him by a singuler priuilege and it is the spirit of adoption alone which cryeth in our heartes Abba father Rom. 8. 15. To be briefe no man is rightly prepared to pray vnto God saue he which hath an heart purged by faith As for y e wicked as they doe profane the name of god in their prayers so they doe rather deserue to be punished for this their sacrilege then to obtaine any thing that may be for their welfare Therefore this is a good reason which the blinde man bringeth in that Christ came from God seeing he was so readie to graunt his petitions 34 They answered and said vnto him thou art altogether borne in sinne and teachest thou vs And they did cast him out 35 Iesus hearde that they had cast him out and when he had found him he saide vnto him beleeuest thou in the sonne of God 36 He answered and said who is he Lord that I may beleeue in him 37 And Iesus said vnto him thou hast both seene him and hee that speaketh with thee is hee 38 And he said I beleeue Lord. And he worshipped him 39 Then said Iesus I am come to iudgement into this world that they which see not may see and that those which see may be made blinde 40 This heard some of the Pharises which were with him and said vnto him Are we also blinde 41 Iesus said vnto them if you were blind you should haue no sinne but now yee say we see Therefore your sinne remaineth 34 Thou art borne in sinne I doe not thinke but that they alluded vnto his blindnesse◠as it is a common custome amongest proude men to vexe those that are in aduersitie and miserie Therefore they mock him as if hee had come out of his mothers wombe with the marke of his wickednesse For this was a common opinion amongest the Scribes that the soules after that one life was past did flit into newe bodies and did there suffer punishment for their former sinnes VVhereupon these men set downe this as a manifest truth that he that was born blind was then polluted and corrupt with sinnes so soone as he was borne VVee ought to learne by this corrupt iudgement that we must not alwayes measure euery mans sinnes by the whips of God For the Lorde as wee saw before hath diuers ends for which he layeth miseries vppon men And besides this that these hypocrites doe mocke this miserable man they do also refuse reprochfully all his holy and good admonitions as this is a thing too common that no man can abide to be taught of him whō he despiseth Furthermore seeing that we must alwaies heare god by whomsoeuer he speake vnto vs let vs learne to despice no man that God may alwayes find vs meek redie to be taught although he vse a most simple man one whereof there is no account made to teache vs by For there is no worse plague then when pride stoppeth our cares so that we cannot vouchsafe to heare those which giue vs profitable good counsell And God doth oftentimes choose vile base persons of set purpose to teach vs and admonish vs that hee may bring downe our loftines They did cast him cut Although it may be that they did cast him out of the temple by violence yet I doe thinke that the Euangelist meaneth otherwise that they did excommunicate him so his casting out was couered with some colour of the law And this agreeth better with the text because if he had been cast out only reprochfully y ◠matter had not bin of such weight that the fame shold haue come vnto Christ. Now in that Christ hearde of it I doe thereby coniecture that they did it with some solemne ryte as if it had been some earnest matter By this example are we taught how little the cursings of the enemies of Christ are to be cared for If we be cast out of that congregation wherin Christ reigneth that horrible iudgement is giuen vpon vs that we are deliuered vnto Satan because we are banished from the kingdome of the sonne of god But we must of our own accord slie frō that place wher Christ ruleth not by his worde and spirite if no man do expell vs so far off is it that we must feare that tyrannous iudgement wherewith the wicked do mocke the seruants of Christ 35 And when he had found him If he had been kept still in the Synagogue it had been to be feared least being estranged from Christe hee should haue been drowned in destruction dayly with the wicked now as he wandered without the temple Christe met him Christe receiueth him being cast out by the Priestes and embraceth him he raiseth him vp lying prostrate he offereth life vnto one that was condemned to death And this same haue we also tryed in our time For when as in the beginning Luther and such like did reprehende the grosser abuses of the Pope they had scarse a slender tast of Christianitie after that the Pope did cast out his lightnings against them and they were cast out of the Romish Synagogue Christ reached out his hande vnto them and was throughly knowen vnto them So there is nothing better for vs then to bee farthest from the enemies of the Gospell that Christ may come nearer vnto vs. Doest thou beleeue in the sonne of God Hee speaketh vnto a Iewe who hauing been instructed of a childe in the doctrine of the law had learned that God had promised the Messias Therefore this interrogation importeth as much as if Christe did exhort him to follow the Messias
is profitable to be knowen It was requisite that Thomas his curiositie should bee brideled therfore Christ disputeth not in what estate he shal be with the father but he stādeth vpō a more necessarie point Thomas would willingly haue heard what Christ would do in heauē likeas we are sometimes wearied with those curious speculatiōs But it is more meet for vs to be occupied about som other matter to witte how we may be partakers of the blessed resurrection Furthermore the summe of this sētence is that whosoeuer enioyeth Christe hee wanteth nothing and that for this cause he striueth to goe beyond the farthest perfection whosoeuer is not content with him alone He setteth downe three degrees as if hee did say that he is the beginning the middle and the ende VVhereupon it followeth that we must beginne at him we must goe forward in him and in him must we end VVe neede not to desire any higher wisdome then that which can leade vs vnto eternall life he testifieth that this wisdome is found in him Now the way to obtaine lyfe is that we become new creatures he affirmeth also that this thing must be sought no where els saue only in him he telleth vs furthermore that he is the way wherby alone we may come thither Therefore least he fayle vs in any poynt he giueth vs his hande when we go astray and he humbleth himselfe so farre that he directeth euen sucking children hauing professed himselfe to be a guide hee leaueth not his in the middest of the race but maketh them partakers of the trueth He maketh them reape the fruite thereof at length then whiche there can no better or more excellent thing be inuēted Seing that christ is the way there is no cause why the ignoraunt and weake should complaine that he hath forsaken them seeing that hee is the trueth and the life he hath also in himselfe that wherwith he is able to satisfie the most perfect Finally Christ speaketh that now of blessednes which I sayd of late touching the obiecte of faith All men doe rightly iudge and confesse that blessednes consisteth in God alone but they are deceiued afterward in this that whilest they seeke God else where then in Christ they pull him away after a sort from his true and perfect diuinitie Some mē do take trueth in this place for the sauing light of the heauēly wisdom othersom take it for the substance of life and of al spiritual good things which may be set against shadowes and figures as in the firste chapter grace and truth were made by Iesus Christ. I think y t trueth ought to be taken for the perfection of faith as way ought to be taken for the beeginning and first rudimentes The summe is this that if anye man turne aside from Christ he can do nothing but erre if any man stay not wholy vppon him he shal be fedde with nothing else but winde and vanity else where if any man go beyond him he shall finde death in steede of lyfe No man commeth vnto the father This is the exposition of the sentence nexte going before for hee is the way for this cause because he leadeth vs vnto the father he is the trueth and the life therfore because we apprehende and lay hold on the father in him This may be truely said concerning inuocation that no praiers are heard saue onelye through Christes ayde and assistance but because Christ intreate not in this place of prayer vnderstand simply that men do feigne vnto themselues meere labirinths so often as hauing left Christ they striue to come vnto God For Christ proueth that he is the life because wee possesse God in him alone with whō is the foūtaine of life VVherfore al diuinitie without Christ is not only confused and vaine but also foolish false and corrupt For although there proceede somtimes excellent speaches from the Pholosophers yet haue they nothing but that which is fraile and also entangled with peruerse errours 7. If you had knowne mee He confirmeth that which we haue already sayde that that curiositie is foolish and daungerous when as menne that are not content with him doe desire to come vnto God by bie wayes They confesse that there is nothing better then the knowledge of God but when as he is nigh vnto them and insinuateth himselfe familyarlye they wander through their owne speculations and seeke him aboue the cloudes whom they cannot afoarde to beholde being present Therefore Christ reprehendeth the Disciples beecause they doe not acknowledge that the fulnes of the godhead was reuealed vnto them in him I see saith he that you haue not known me hetherto rightly and lawfully beecause you know not as yet the liuely image of the father which is expressed in me And from this time Hee addeth this not onely that hee may myttigate the bytternesse of the reprehension but also that hee maye accuse them of vnthankefulnesse and sluggishnesse vnlesse they consider and weigh what is giuen him For this is spoken rather in commendation of his doctrine then that hee might extoll their fayth Therefore hys meaninge is this that they maye nowe beeholde GOD if sobeit they open their eyes In this woorde seene is expressed the certeintie of fayth 8. Philip saith vnto him Lord shew vs the father and it sufficeth vs. 9. Iesus saith vnto him am I so long with you and haue you not knowne me Philip he that hath seene me hath seene the father and how saiest thou shew vs the father 10. Beleeuest thou not that I am in the father and the father in me the words which I speake vnto you I speake them not of my selfe but the father which abideth in me hee doth the workes 11. Beleeue me that I am in the father and the father in me if not beleeue me for the workes sake 22. Verely verely I saye vnto you hee that beeleeueth in mee the woorkes whiche I doe hee shall also doe them and hee shall doe greater then these because I goe to my father 13. And that which ye shal aske in my name this wil I do that the father may bee glorified in the sonne 14. If you shal aske any thing in my name I wil do it 8. Shew vs the father It seemeth to be a very absurd thing that the Apostles do so interrupt the Lord now and then For to what end spak he saue onely that he might teach them that thing wherof Philip asketh enquireth yet is there no fault described in this place which is not common to vs aswel as to them VVe say that we seeke God earnestly when he standeth before vs we are blind 9. Am I so long with you Christ chideth Philip by good right because he had not the cleare eies of faith He had God present in Christ yet did he not behold him VVhat letted him saue onely his vnthankfulnes So at this day they profit litle in the Gospel who being not contente with Christ alone are carried into wandring
shall suffer Therefore if wee couet to be preserued according to the rule whiche Christe hath deliuered wee must not wishe to be free from euilles neither must we pray God to translate vs by and by into blessed rest but let vs bee content with the certaine and sure hope of victorie and let vs in the meane season resist all euilles valiauntly from whiche that wee may escape Christ hath prayed vnto the father In summe Christ taketh not his out of the wold because he will not haue them to be soft an slouthfull yet notwithstanding he deliuereth them from euill that they may not be ouerwhelmed For he will haue them to striue but hee will not suffer them to be wounded to death 16 They are not of the worlde likeas Hee repeateth againe that all the whole worlde hateth them to the end that his heauenly father may the more beningly help them he doth also declare that this hatred procedeth not from their offence or fault but because the world hateth God and Christ. 17 Sanctifie them in thy truth This sanctification comprehendeth the kingdome of God and the righteousnesse thereof to wit when God doth renue vs by his spirite and confirmeth and prosecuteth vnto the ende the grace of renouation Therefore he requesteth first that the father woulde sanctifie his disciples that is that he woulde addict them wholy vnto himselfe and challenge them as an holy flocke Secondly hee assigneth the meanes and manner of sanctification and that not without cause For brainsick men doe babble many things foolishly concerning sanctification yet they passe ouer gods truth wherby he consecrateth vs vnto himselfe Again because other mē being ful out as foolish do trifle cōcerning the truth and doe in the meane season neglect the woorde Christe saith plainely that the truth is no where els saue only in the worde by which truth God doth sanctifie his children For the woorde is taken for the gospell whiche the Apostles had alreadie hearde proceede from the mouth of their master and which they should shortly preach vnto others In this sense Paule teacheth Ephe. 5 2. 6. that the Churche is made cleane in the fountaine of water in the worde of life It is god alone that sanctifieth but because the Gospell is his power vnto saluation to euery one that beleeueth Rom. 1. 16. whosoeuer hee bee that departeth from the meane hee must needes waxe more and more vile Truth is taken in this place by the excellencie for the light of the heauenly wisedome wherein God reuealeth himselfe vnto vs that hee may conforme vs and make vs like to his owne image The externall preaching of the worde doth not this of it selfe which the reprobate do wickedly profane but let vs remember tha◠Christe speaketh of the electe whome the spirite doth regenerate effectually by the woorde And seeing that the Apostles were not altogether voide of this grace wee must gather out of Christ his wordes that this sanctification is not finished in vs the first day but that wee goe forwarde in the same during our whole life vntill God doe fulfill vs with his righteousnesse when we haue put off the flesh 18 As thou hast sent mee He confirmeth his prayer with another argument to wit because he and the Apostles haue both one calling I saith he doe put vppon them the same person which at thy commandement I haue borne hytherto Therefore they must needes bee furnished with thy spirite that they may bee able to beare so great a burthen 19 And for their sakes doe I sanctifie my selfe He doth more plainely declare by these wordes out of what fountaine that sanctification doeth flowe which is wrought in vs by the doctrine of the Gospell to wit because hee hath consecrated and dedicated himselfe vnto the father that his holinesse might come vnto vs. For the blessing is spread abroad from the first fruites vnto al the other fruite so the spirit of God sprinkleth vs with Christe his holinesse and maketh vs partakers thereof and that not by imputation only for by this meanes he is said to bee made vnto vs righteousnesse 1. Cor. 1. 13. but he is also saide to bee made vnto vs sanctification because he hath offered vs vnto his father after a sort in his owne person that wee may bee renued by his spirite into true holinesse Furthermore although this sanctification doe appertaine vnto the whole life of Christ yet it is made most apparant in the sacrifice of his death because hee appeared then to be y ◠true Priest which should consecrate the temple the altar all the vessels and the people by the power of his spirite 20 And I pray not for them only but for those which shall beleeue in mee by theyr worde 21 That they may be all one as thou O father in me and I in thee that they may be one also in vs that the worlde may beleeue that thou hast sent me 22 And I haue giuen thē the glory which thou gauest me that they may be one as we are one 23 I in them and thou in mee that they may be made one and that the world may knowe that thou hast sen◠mee and hast loued them as thou hast loued mee 20 And I pray not for thē onely Hee extendeth that prayer farther nowe wherein he comprehendeth the Disciples only hytherto to wit vnto all the Disciples of the Gospell which should be vnto the ende of the worlde This is certainely notable matter of hope for if wee beleeue in Christ through the doctrine of the Gospell wee neede not to doubt but that wee are alreadie gathered with the Apostles into the faithfull custodie least any of vs doe perish This prayer of Christ is a quiet hauen wherein whosoeuer arriueth he is free from all danger of shipwracke For it is as muche as if Christ had sworne by solemne wordes that he careth greatly for our safetie And he beginneth with his Apostles that their safetie wherof we are certaine might make vs also more certain that we our selues shal be safe Therefore so often as Satan assaulteth vs let vs learne to holde vp this buckler that wee are not in vaine ioyned vnto the Apostles by the holy mouth of the sonne of God that the safetie of vs all might be included as it were in the same bundle Therefore there is nothing which ought more vehemently to pricke vs forwarde to embrace the Gospell For as it is an vncomparable good thing for vs to be offered to God by the hand of Christ that we may bee preserued from destruction so we ought worthily to preferre the loue and care thereof before all other thinges The slouthfulnesse of the worlde in this point is wonderfull All men are desirous to bee safe Christ deliuereth the sure and certaine way and meanes to obtayne the same from whiche if any man turne aside there remaineth no good hope for him yet there is scarse one amongst an hundreth which doth vouchsafe to receiue that which
GOD did not commaunde the Iewes to obserue these rites whyche are contained in the lawe to any other end saue onely that they mighte accustome themselues to loue and desire true holinesse Moreouer they were neuer forbidden any where in the lawe to enter into a mannes house that was a Gentile but it was a Caueat giuen by the Fathers least any manne shoulde take or drawe any contagion or infection from an vncleane house vnawares But these good interpreaters of the Lawe whiche were very circumspecte in straininge out a gnatte doe stoutly deuoure a Camell And this is an ordinary thinge amongest Hypocrites that they thinke it greater wickednesse to kill a flye then a manne VVhereunto that othervice is allyed to preferre mennes traditions before the commaundementes of GOD. Therefore they will keepe themselues cleane that they may rightly eate the Passeouer But they include vncleannesse wythin the walles of the common hall neuerthelesse they are not afrayed to desire and câ—aue to haue an innocent putte to death in the presence of heauen and earthe Furthermore they keepe the Passeouer wyth a fained and falle reuerence but they doe not onely violate the true Passeouer with sartilegious handes but they endeuour also to ouerwhelme and couer it with eternall destruction so much as in them lieth 26. Therefore Pilate went out vnto them Thys prophane man doeth beare willinglye wyth the superstition whyche hee derideth and contemneth But hee doeth the duetye of a good iudge euen in the verye issue of the matter when as hee biddeth them vtter it if they haue any accusation But the priestes as if they hadde hadde authoritye enoughe to condemne him whome they accuse make no other answeare but that hee must stande to their preiudice For they complaine of Pilate by the waye because he trusteth not their honestie VVhy say they art thou not perswaded of thine owne accorde that hee is woorthy of death whome wee persecute Beholde howe the wicked whome GOD hathe lifted vppe vnto great honour beinge as it were blinded wyth their owne glorye and renowme doe graunt themselues libertie to doe what soeuer they will Beholde likewise howe drunken and madde pride is They will haue Christe to bee accounted an euill doer because they doe accuse hym But if they come to the matter what euill dedes of hys shall they finde saue onely that hee healed sicke folkes of all sortes hee draue the Deuilles out of menne hee sette on foote agayne those that hadde the Palsie and were lame hee restored sighte to the blinde hearinge to the deafe life to the deade The matter went thus this was the truthe and they themselues were too euidentlye conuicted But as I sayde euen nowe it is the hardest matter that canne bee for menne whyche are drunken wyth pride to be awaked that they may iudge with a sounde and setteled minde 31. Accordinge to your lawe VVee may surelye thinke that Pilate being offended wyth their rudenesse and violence vpbraideth vnto them that that forme of condemning which they vrged was contrary to the common lawe of all the Gentiles and to mannes reason Neuerthelesse hee toucheth them also in that they boasted that they hadde a lawe giuen them by God Hee sayeth tauntingly Take hym you neyther woulde he haue suffered them to haue condemned him to die but it is as muche as if hee shoulde haue sayde If you hadde the power and authoritie in your handes hee shoulde quickely bee punished and putte to death before hys cause were knowen Is thys then the equitie of your lawe to condemne a manne for no faulte or offence So that whilest the wicked doe falsely pretende the name of God they cause his holy doctrine to be slandered by the enemies and the world doth greedily catch at an occasion to speake euill It is not lawfull for vs. They are deceiued who thinke that the Iewes doe refuse Pilate his offer but rather when they knewe that hee spake thus vnto them in mockage Take him you they obiecte thou wouldest not permit this therefore sithens that thou art a iudge doe thy duetie 32. That the woorde of Iesus c. The Euangeliste addeth at length that it was conuenient it shoulde be so that that might bee fulfilled whiche Christe hadde foretolde The sonne of manne shall bee deliuered into the handes of the Gentiles Mathewe the twentieth chapiter and the nineteenth verse And truely thys is the principall poynte if wee couette to reade the hystorie of the deathe of Christe to profite thereby that wee looke vnto the eternall councell of God The sonne of God is arraigned and brought before the throne and iudgement seat of a mortall manne If wee thinke that this is done at mannes will and pleasure and doe not lifte vppe our eyes vnto GOD our faith must needes bee made ashamed and confounded but when as wee know that our guyltinesse was abolished before God by that guiltinesse of Christe because it pleased our heauenly father thus to reconcile mankinde vnto himselfe being lifted vppe on high by this cogitation onely we boast and triumphe without feare and shame in Christes his ignominie and reproche Therfore let vs learne in euery part of this hystorie to turne our eyes toward God the authour of our redemption 33. Therefore Pilate entred againe into the iudgement hall and called Iesus and sayd vnto him Art thou the king of the Iewes 34. Iesus answeared him Sayest thou this of thyselfe or haue others tolde thee it of mee 35. Pilate answeared him Am I a Iewe thine owne nation and the high priestes haue deliuered thee to me what hast thou done 36. Iesus answeared My kingdome is not of this worlde If my kingdome were of this worlde verely my ministers woulde striue that I might not be deliuered to the Iewes but nowe my kingdome is not hence 33. Therefore hee entred in It is to bee thoughte that there passed manye speaches betweene them whiche the Euangeliste concealeth whiche wee may also easily gather out of the rest But this Euangelist of oures standeth principallye vppon this one poynte that Pilate enquired diligentlye whether CHRISTE were broughte before the iudgement seat iustlye or vniustly There coulde nothinge bee done in presence of the people wythoute great a doe therefore hee went into the iudgement hall and truely his intent is to acquite Christ but Christ himselfe offereth himselfe to be condemned that hee maye obey his father And this is the cause that hee maketh so litle aunswere seeing that he had both a fauourable iudge and one that woulde haue giuen eare vnto him willingly it was no harde matter for him to pleade his owne cause but he remembreth to what end he came into the world and whither he is now called of his father therfore he holdeth his peace willingly that he may not escape death Art thou the king of the Iewes Pilat would neuer haue moued the question concerning the kingdome vnlesse the Iewes had burdened Christ with this crime And Pilate taketh that which was of