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
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
⧠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
GOD and the Sauiour of the whole worlde the which is done of vs when we depende wholye vpon him by a sincere fayth and trust and commit our selues wholye as Disciples vnto him Hée sayth not they which are pure and altogither voyde of sinne and worthy to be admitted into the fellowship of this fraternitie but he sayth which beléeue in his name and receyue him that is to saye which acknowledge by fayth the grace offered and receyue it in heart Therefore they which beléeue not receyue not Christ they cannot obtaine this sauing helth and dignity of the sonnes of God in so much that they must of necessitie perish with this world vnder the wrath 13. Which were borne not of bloode nor of the will of the fleshe nor yet of the will of man but of God Which were borne M. These woordes pertayne to the description of them which beléeue in the name of Christ and do receyue the right of the adoption of the sonnes of God They which are such are not borne of fleshe and blood but of God Fleshe and blood begetteth not the Children of God That which is of the fleshe is fleshe Iohn 3 and that which is of the spirite is spirite B. By these woordes the Euangelist meaneth nothing else but the carnall Byrth For he maketh a comparison of the generation of the fleshe and of the spirite reiecting the one and allowing the other C. Neyther is it necessarye that wée vnderstand here by this worde flesh the Woman as many would haue it The Euangelist rather repeating one thing by diuerse woordes goeth about to inculcate the same and to print it more déepelye in our mindes Therefore hée doth secréetelye touche the wicked trust and confidence of the Iewes who had alwayes in theyr monthes the worthinesse of theyr ofspring as though they springing from a holye Progeny were Saintes by nature They had worthelye boasted them selues to bée of the stock of Abraham if they had béene lawfull Children and not bastardes But the boasting of Faith doth arrogate nothing at all from the carnall generation but geueth GOD the praise for all thinges that it hath receyued ◠Therefore S. Iohn in effect sayeth thus much They which beléeue in Christ being before vncleane Gentiles are not borne the sonnes of God out of the wombe or by fleshe and blood but are brought therevnto by the workemanshippe of the holye Ghost And although properly hée hath respect vnto the Iewes which were proude in the fleshe yet notwithstanding of this place a generall Doctrine maye bée gathered namelye that where as wée are counted the Sonnes of GOD it commeth not by the propertye of our nature neyther of our selues but because the Lorde hath begotten vs of his owne fréewill and singuler loue Question A. Notwithstanding the Euangelist séemeth verye vnorderlye to make regeneration the first in order as though it went before faith when as rather it is the effect of Faith and therefore the latter of the twaine Aunsvvere C. I aunswere that it is both first and last in diuers respects because by fayth wée conceyue the incorruptible séede by the which we are borne againe into a newe and diuine life and yet neuerthelesse faith is now the worke of the holye Ghost which dwelleth in none but in the sonnes of God Therefore in diuers respectes faith is a part of our regeneration and an enteraunce into the kingdome of Heauen that wée might bée nombred among the children of God For in that hee illuminateth our mindes with the spirite hee sheweth the worke of regeneration After this maner faith springeth from regeneration as from the well But because wée receyue Christ by the same faith whiche sanctifieth vs wyth his spirite therefore it is sayde to be the beginning of our adoption Therefore in respect of our sence we beginne not to be the sonnes of God but after faith onely M. But we must note what difference there is betwéene them whiche are adopted in this worlde to the inheritaunce of earthlye goodes and those which are adopted to bée the sonnes of God They whiche are adopted to haue the inheritance of earthlye goodes are adopted by grace of good will although they come not of the same fleshe neither are regenerate in minde but abide in the same minde whereof they were before But they which are adopted to bee the Sonnes of God are not borne of the substaunce of God as was Christ the onely begotten sonne of GOD but they being by grace taken for heyres and sonnes are also chaunged in minde and of carnall are made spirituall And this is that which hée sayth But are borne of God Wee gather also by this place that faith commeth not of our selues but is the fruite of spirituall regeneration For the Euāgelist affirmeth that no man can beléeue but hée which is borne of God Faith therefore is a heauenly gift Furthermore wée maye hereby gather that faith is not a colde or bare motion seeing none can beléeue except hée be reformed by the spirite of God 14. And the same woorde became flesh dwelt among vs and we sawe the glorye of it as the glory of the onely begotten sonne of the Father full of grace and truth And the same worde C. Nowe hée teacheth what that comming of Christ was of the which he had made mencion before saying Hee came into his owne Namelye that hée hauing taken vppon him our fleshe openlye shewed him selfe to the world M. And by the fleshe he vnderstandeth the whole man in somuche that it is al one as if he had sayd And the word beecame man C. For this worde fleshe serueth more to set foorth the force of his minde than if he had sayde That it was made man His purpose was to shew what a vile and base condition the Sonne of GOD tooke vpon him for our sakes comming downe from the throne of his heauenlye glorye The scripture speaking of a man contemptuouslye calleth him fleshe When as therefore the Euangelist calleth the sonne of God fleshe he meaneth that he hath so much abased him selfe that he hath taken vppon him this fleshe subiect to so many miseries R. As to fragillity contempt execration pouertye hunger thirst nakednesse death and damnation and that wee might bee made through him Strong Blessed Ritch Full Immortal and righteous whereby we haue euerlasting saluation For what thing else is fleshe than weakenesse dust and as it were haye and the glorye thereof as the flower of the field which in the morning groweth and in the Euening is cut downe and withered C. But the fleshe is not here taken for the corrupt nature of man as Paule oftentimes taketh it but for the mortall man Verye fonde therefore is Appollinaris which imagined that Christ had a humane bodye onely without a soule For this is a figuratiue kinde of speache because the inferiour part doth comprehende the whole man For by an innumerable sort of testimonies a man may gather that Christ our
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
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
rather with all our might to séeke the aduauncement of his glorye that by the sincere Preaching of Gods word as the Lord him selfe signified to Peter saying Simon Ioanna Louest thou mee Ioh. 21.15 more then these Feede my Lambes And the Apostle Paule saith It is required at the hands of stewardes that they be found faithfull 1. Cor. 4.2 Therefore hée cannot be a true Minister of Christ which is not a friende to Christ Wherevpon the Apostle speaking of himselfe affirmeth that hée is a friende to the true Bridegrome of this Churche saying For I am gelous ouer you with godlye gelousie 2. Cor. 11.2 For I haue coupled you to one man to present you a chaste Virgin vnto Christ R. Therefore Christ is the Bridegroome and the Churche is the Spouse C. And as hée truelye offreth himselfe vnto vs that hée may be oures euen so at our handes iustlye hée requireth that fayth and loue which the wife oweth to the husbande And as for the chastitie which he requireth that specially consisteth in the obedience of the Gospell and in our constancye in the pure simplicitie of the same A. Herevppon the Apostle Peter writeth to the faithful saying 1. Pet. 1.22 Yee which haue purified your soules through the spirite in obeying the truth C. Therefore wée must be subiect to Christ alone hée must bée our only head we must not swarue the breadth of a héere from the truth of the Gospell and Christ aboue all other must be glorified that hée maye retaine and kéepe the right and place of the Bridegroome But what say you to the Ministers Veryly the sonne of God calleth them to attende vpon him in the time of celebrating the sacred marriage Wherefore it belongeth vnto them to séeke by all meanes possible to deliuer vnto the bridegroome whose care is committed vnto them a pure and chaste Virgin But they which séeke to bring the church rather to themselues than vnto Christ doe falselye violate the mariage which they ought to honest and adorne And looke how Christ doth endew his Disciples with the greater honour in making them kéepers of his Spouse the greater is their infidelitie if they séeke not to preserue his right vnuiolated M. For the Ministers ought to stande and heare what the Bridegroome commaundeth and then to induce others to his obedience Wherevpon Saint Iohn sayth not that hée reioyceth because of the Bridegroome but bicause of the Bridegroomes voyce A. The which saying I woulde to GOD were well noted of those which are not afrayde to obiect the auctoritie of the Church against the very worde of Christ as though Christ the onelye and true Spouse of the Churche had lefte an imperfect and lame doctrine to the faythfull For hée sayth I saye not vnto you Iohn 15. that ye are seruauntes because the seruaunt knoweth not what his mayster doth But I haue called you friendes because I haue declared vnto you all thinges that I haue hearde of my Father M. Therfore al auctority is giuen to the Bridegroome not to the Bride To the Bridegroome is giuen a voyce to speake and to commaund to the Bride is giuen eares to heare according to this saying Hearken O daughter and see Psal 45.11 and incline thine eare C. Therefore Iohn the Baptist affirmeth that hée hath obtayned his full desire in that hée séeeth Christ to raigne and to haue that audience which hée deserueth Bv. As if hée shoulde saye As hée which is not the Bridegroome but a friende to the Bridegroome and a looker on neyther enuieth the Bridegrooms felicitie nor taketh awaye his Bride but rather reioyceth for the mariage made betwéene them boath and standyng by reioyceth hereat secretlye in his heart and not openlye because hée séeth the labour which hée tooke in making the mariage to haue prosperous successe and the Bride which is brought of the Bridegroome to enioye most swéete and pleasaunt companye of the same Euen so I béeing a Foorerunner of Christ not the Bridegroome but a friende of the Bridegroome wholy desiring that the people of GOD maye be associate and vnited to his mariage neyther doe I enuie his great glory neither wil I pull from him his people but doe most hartely reioyce that I haue lyued vnto this daye most happelye with my eyes to behold and sée that my Preaching hath not béene in vaine but that all men spéedelye come vnto Christ to whome I haue hitherto inuited them this my excéeding Ioye I saye is fulfilled C. Verylye whosoeuer is so affected that hée will séeke Christ and not him selfe and is contented to haue Christes honour aduaunced shall faithfully and profitablye gouerne the Churche But whosoeuer shall decline eyther to the right hande or to the lefte from this waye shal be an vnchaste Adulterer and can not chose but corrupt and defile the Spouse of Christ 30. Hee must increase but I must decrease R. This is a very short sentence but yet worthy to bée noted C. For because Iohn was at the first highly aduaunced by the Lorde hée sheweth that hée receyued this honour but for a time and must nowe that the Sonne of righteousnesse is rysen geue place Therefore hée doth not onely repell and reiect the vaine titles of honour which men ignorantly and erroniouslye had geuen vnto him but also séeketh carefullye that the true and lawfull honour which the Lord had bestowed vpon him shoulde not obscure the glory of christ For this cause he saith that hitherto hée was counted for a great Prophete and that hée was appointed to enioye his Dignitye vntill the comming of Christ to whome hée ought to render vp the same B. As if he should saye Nowe I haue throughlye discharged my Office Bv. I sayd that Christ should come yea I haue Preached that hée is come alreadye I haue promised remission of sinnes and all other graces in him and to this Christ I haue called all men therfore there remayneth nothing now but that hée alone shoulde liue Teache Florishe Raigne and should bée all in al to his Saintes in the Churche neyther must there bée had any regarde to me anye lenger for it is méete that his glory should bée alone increased in the worlde and be knowne vnto men and contrarywise that my name as the name of a Minister or Seruaunt decreased M. And it is to bée noted that hée sayth not He increaseth and I am deminished for his Disciples saw this were sorye for it and complayned thereof but to the ende he might admonishe them that there was nothing done but that which of necessitie must be done and whiche ought not nor coulde not be let or hindered hée sayth Hee must increase but I must decrease And Christ increased when his knowledge and glorye shined more and more in the mindes of men Iohn diminished when the opinion of his name decreased before those which came to heare Christ Bv. Otherwise Iohn kéepeth his glorye and honour in the Churche
from heauen Christ therfore will be acknowledged in his Ministers but yet so that hée will be Lorde alone as for the Ministers of GOD they are contented to bee in the order of Seruants specially when comparison is made béetwéene Christ and them He that commeth from heauen is aboue all M. Hée repeateth this sentence first of all to inculcate and imprint the same in the mindes of his Disciples that they might submitte themselues to Christ alone which boath came from heauen and also is aboue al and that they should not depende vpon him who himselfe is subiect to another whome hée knewe to bée preferred before all men by God the Father Secondly to the ende he might the more conuenientlye adioyne and bring in that whiche remaineth vnspoken 32. And what hee hath seene and heard that hee testifieth and no man receyueth his testimonie CHR. Because these by corporal scences of hearing and séeing wée knowe all things certainely and thinke our selues worthie to be beléeued when wée haue séene and hearde as suche that neyther faine nor tell lyes therefore to confirme the matter Saint Iohn saith that Christ testifieth that which hee hath both seene and hearde C. For to the ende his Disciples might obey Christ hée commendeth the Doctrine of Christ by the certainetie of the same because hée vttereth nothing but that which hée hath receyued from the Father B. Therefore Christ teacheth those thinges which are most certaine and approoued true Ioh. 1.18 séeing hée is in the bosome of GOD and the wisdome of the Father M. and hée sayth not Hée speaketh that which hée hath séene and hearde But he testifieth to admonishe them that Christ is not onelye a teacher of Gods trueth but also a moste assured witnesse of all thinges A. For hée sayth Ioh. 8.26 VVhat thinges I haue hearde of him I declare in the worlde And in an other place hee sayth Iohn 15.15 I haue shewed vnto you al things that I haue hearde of my father M. Therefore by this place wée maye note what prerogatiue Christ had aboue Iohn and aboue all other teachers because he coulde and doth by his holy spirite teache the mindes of men as well as by words How many soeuer in this life teache deuine and heauenly thinges howe holye soeuer they be yet notwithstanding they cannot testifie of those things which they teache that they haue séene them in heauen though they be true whiche they speake For those thinges whiche they haue receyued they haue not receyued by knowledge or by fight in heauen but eyther by the reuelation of the holy ghost or else by Fayth in Godes worde but Christ coulde testifie in this worlde those thinges which hée had both hearde and séene And no man receyueth his testimonye Bv. Saint Iohn here doth reproue not onelye the vnbeléefe of his Disciples but also the incredulitie of other of the Iewes who withstoode the Doctrine of Christ notwithstanding that it was most true Iohn 3.11 M. So Christ sayde to Nicodemus VVee speake that wee knowe and testifie that wee haue seene and yee receyue not our witnesse Where hée reprooueth the blindenesse of the Iewes euen as Iohn doth here their incredulity The which notwithstanding is not so to be vnderstoode as though no man receyued the testimonie of Christ séeing the Apostles and diuers others receiued and beléeued the same but hée meaneth that a verye fewe in comparison haue receyued and beléeued it C. For if we compare the beléeuers with the huge multitude of the wicked they will appeare nothing And to receyue the testimonie of Christ is stedfastlye to beléeue in him and to imbrace his worde with thankesgeuing as the most assured testimonye of Gods will This is done but of verye fewe also at this daye For the credite geuen to this Heauenly Doctrine is euen now as litle as it was then He sayeth not And no man heareth his testimony But No man receyueth his testimony For there haue béene alwayes manye hearers thereof But there haue béene fewe receyuers of the same founde A. So this place maye bée expounded euen as that which wée heard before He came into his owne Iohn 1.11 and his owne receyued him not 33. Hee that hath receyued his testimonye hath set to his seale that God is true M. From this verse to the ende of the Chapter Iohn the Baptist noteth twoo thinges Fyrst what prayse and profite hée shall receyue whiche receyueth the Testimonye of Christe Secondlye what hurt shall happen vnto him which receyueth not the same He which receiueth his testimonye hath put to his seale R. That is to saye Hée which beléeueth his woorde hath put to his seale or approueth by his fayth and confession that God is true and kéepeth his promises or else receyueth the testimonye in his hart that those thinges which Christ speaketh are the very woordes of GOD. And this testimony is the holy Ghost certifying and confirming our consciences as a seale that this is the Sonne of GOD in déede and that his woorde Ioh. 15 2â— is the worde of GOD in déede Herevpon Christ sayth VVhen the comforter commeth which is the spirite of trueth hee shall beare witnesse of mee 2. Cor. 1.22 And the Apostle sayth VVhich hath sealed vs and hath geuen the earnest of the spirite into our hartes Epheâ— Also in an other place After yee beleeued yee were sealed with the holy spirite of promise which is the pledge of our inheritaunce C. Saint Iohn also here preuenteth and méeteth by the waye with an offence or stumbling blocke which might tourne many from the fayth and might hinder or at least stop their swiftnesse in their race For the greatest part hangeth to much vpon the iudgement of men and déemeth and iudgeth of the gospell after the contempt of the worlde at the least when it séeth the same in some places to be reiected hauing before conceyued this preiudice it is the more hard and slowe to beléeue Here therefore the man of GOD exhorteth and encourageth the godly boldelye to embrace the doctrine of the Gospell as if hée shoulde haue sayde There is no cause why the Godlye shoulde be ashamed or gréeued at the smalenesse of their number God the aucthor of our fayth is more than al the worlde beside to giue testimonie to the truth séeing that God is the Aucthor of theyr Fayth who himselfe alone is all in al and therfore all sufficient and to be preferred before multitudes Therefore although the whole worlde doe withstande the faith yet notwithstanding this ought not to kéepe good men from the obedience and seruice of GOD. They haue also wherevpon to rest and staye themselues séeing they knowe that to beléeue the Gospell is nothing else than to beléeue thâ— Oracles of GOD. In the meane time wée gather that this is proper to fayth to rest and stay it selfe vpon God Faith staâ—eth it selfe vpon Goâ— and to be grounded and established by his worde
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
as they had hearde the testimony of the woman concerning Christe and did béeleue firste of all they wente out of the Citie to sée him on whom they beléeued Then hauing so done and being not contented to haue séene him once they desyred to abide with him for euer and therefore they requested him to tarrie still with them Phili. 1.23 Thus are they alwaies affected which truely knowe and loue Christe So Paule desired to be dissolued and to be with Christe The which Christe also promised to his disciples saying Ioh. 14.3 I will come againe and take you to my selfe that where I am there may ye be also Also Paule foresheweth that this shall not be without greate consolation Thes 4.17 saying And so shall we alwaies bee with the Lorde PAR. Therefore when they had obteyned their desire and sawe him standing before their face they were nothing offended at his base and contemptible forme hauing no manner of kingly shewe but they rather inuite him as the geuer of greate benefites beseech hym that he would vouchsafe to lodge in their Citye And he abode there two daies M. Being intreated he taried for a time such is his humanitie and facilitye by which he willinglye receiueth the petitions of the faithfull specially when they do appertaine to the corroborating and confirming of their faith euen as this petition of the Samaritanes did B. But notwithstanding hée gaue commaundement to his disciples that they shoulde not enter into the Cities of the Samaritanes beecause the time of his full glorification was not yet come But as the calling of the Gentiles appeared in the Magi or wisemen and after that in the Centurion and in others so in this present occasion hee minded to manifest the calling of the Samaritanes The calling of the Gentiles Actes 8.5 which were a certaine kind of people betwéene the Ethnikes and the Iewes the fyrst that receyued the Gospell after the Iewes Wherevpon he tarryed onely twoo dayes with them wheras hée continually Preached the Gospel to the Iewes Rom. 15.8 Mat. 15.24 For hée was the Minister of Circumcision and was specially sent to the lost Sheepe of the house of Israel M. Hée woulde not therefore geue any occasion of offence vnto the Iewes 41. And many mo beleeued because of his owne vvorde C. Here this word beleeued is vsed in another sence than it was before in the nine and thyrtye verse because it doeth not onelye signifye that they were prepared vnto faith but also endewed with a true faith M. Here therefore we sée howe true that is which the Apostle speaketh of faith saying Faith commeth by hearing Rom. 10.17 and hearing by the worde of God R. Therefore as the Samaritanes at the first beléeued because of the womans wordes but afterwardes are confirmed in the faith by the woordes of Christ euen so all the faithfull at the fyrst beleeue because of the Apostles woordes and the wordes of the Preachers but are not as yet confyrmed in the faith except Christ by his voyce speake to our hearts and seale vs by his holye spyrite which is the earnest and assurance of our heart For when the spirite of truth shal come Ioh. 16.13 hée wyll leade vs into all trueth Also Paul planteth 1 Cor. 3.7 Apollo watereth but God geueth the increase 42. And sayd to the vvoman Nowe vve beleeue not because of thy saying for vve haue heard him our selues and knowe that this is euen Christ the sauiour of the vvorld And sayd to the Woman M. These thinges are not therefore spoken to the ende we might thinke that the ministerye of this Woman which they had wel vsed was contemned God forbyd but rather to extoll those thinges which they had heard of Christ him selfe aboue the testimony of the woman Naye they séeme to knowe and ackowledge well inough the Womans Ministerye by which they at the first beléeued because they talked with her then they call to minde her wordes by which shée had testifyed of Christ neyther doe they saye Wée neuer beléeued because of thy woordes but Now we beleeue not because of thy wordes Bv. As if they shoulde haue sayde Thou hast not spoken so largelye of Iesus as hée hath deserued For nowe wée our selues hauing had plaine experience of his Diuine power knowe what manner of personne hée is neyther as perswaded by thy woordes onelye doe wée beléeue him to bée the Messias but being conuicted rather by his euident Doctrine wée knowe and vndoubtedly beléeue and truelye confesse that the same Iesus is not onelye the Sauiour of the Iewes but also of the whole world C. Therefore the Euangelist here expresseth what their faith was namelye suche a faith as was conceiued by the woorde of God in so much that they might boast that they had the Sonne of God to bée theyr teacher which is hée alone vppon whose aucthoritye we may safelye staye our selues Hée is not nowe present before our eyes that hée might talke with vs mouth to mouth but by whome soeuer we shall happen to heare him yet our faith can bée reposed in none but in him M. The Samaritanes which speake here speake not as doubtfull but as most assured and that which they beleeue with the heart Rom. 10.10 they most constantlye professe with the mouth For with the heart wée beléeue to righteousnesse and with the mouth wée confesse to Saluation But howe come they to haue this certaine knowledge of Christ They saye not wée haue séene his Miracles but Wee haue hearde him our selues Therefore they attaine vnto fayth not by Myracles but by the hearing of the verye worde of God Iohn 8.17 He which is of God heareth Gods wordes sayeth the Lord. The vnbeléeuing and froward Nation require signes but the elect doe not so but by the hearing of the woorde of God come to the knowledge of Christ So sayde Peter Iohn 6.68 Lord to whom shall we goe thou hast the wordes of eternal life and wee beleeue and confesse that thou art the sonne of the lyuing God And know that this is euen Christ our Sauiour C. This no doubte they haue by hearing Whereby wée gather that the summe of the Gospel within these twoo dayes was more familiarlye Preached vnto them by Christ than afore tyme it had béene at Hierusalem Bv. Also the prompte ready faith of the Samaritans shall condemne the inuincible incredulitye and obstinacye of men in our tyme. For the continuall Preaching of the Gospell amongest vs not two yeres but many yeres can litle or nothing at all perswade many of vs. Of the worlde C. Christ testifyeth that the saluacion whiche hée brought is common to the whole worlde to the ende the Samaritanes might the better vnderstande that it appertayned also vnto them For he called not them to the pertaking of the grace of saluacion as lawfull heyres but he taught that hée came Eph. 2.17 to admit forreyners into the householde of God
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
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.
daunsing They meruayle if a man eate fleshe in Lent but they meruell not if all man prouoke GOD to wrath with sinne A. Reade more concerning the obseruation or breaking of the Sabboth in oure exposition of the twelfe Chapter of Mathew beginning at the second verse 24. Iudge not after the vtter appearaunce but iudge with a ryghteouse Iudgement After he had ended his defence hée vseth also reprehension because they being caried awaye with euill affections Deu. 1.16 iudge not rightlye of the cause R. The Law commaundeth Iudges to iudge with a righteous iudgement and not to respect any mans person because the iudgement is Godes Of this Law Christ putteth the Iewes in minde that in this cause concerning the breaking of the Sabboth Iust iudgement they should not with respect of persons neyther with enuie nor with fauour iudge but with iust iudgement that is to say the only cause considered Bv As if hée should saye in iudging of my déede yée must not follow the affection of anger nor of hatred but equitie and the minde of the Lawe Ye shoulde verilye be conuinced of great iniustice if so be in one and the selfe same facte ye iustifie Moyses and condemne mée but your iudgement shall be iust if that be not imputed to me for sinne which was not hurtfull to him Furthermore Circumcision was iustely reuerenced among them When the same was done vppon the Sabboth daye they knew that the Law was not broken because the workes of GOD among themselues doe rightlye agrée And why doe they not so thinke of Christes work but onely because a conceyued preiudice of the person possesseth their mindes therefore the iudgement shall neuer be right except it bée moderated by the truth of the matter For so soone as the persons come in sight they bende their eyes and scences vppon them Preiudice in iudgement so that truth quight vanisheth awaye R. The Iewes excused Moyses because of the aucthoritie of the person of the breaking of the Sabboth although by his decree and by the decrée of the Fathers also an infaunte might be circumsised and sacrifices killed and they accused Christ because of the contempt and basenesse of the person who by the same example of Moses had not cut of a mannes member but had healed the whole man on the Sabboth day Therefore Chirst reuoketh them to the rule of right iudgement C. The which admonicion ought to take place in all causes and matters but most necessarie it is when wée haue to doe with deuine and heauenlye matters For wee are most easilye drawne from the same by the hatred or contempt of men M. For wheras they which commonlye are counted learned men are so greate enimies to wholesome doctrine and are drawne awaye in iudgement who séeth not that this is the fault therof that they haue more respect eyther to the Rulers or to the Bishops or to the persons of the Princes and to the outwarde shewe of religion which the common people best alowe than what is true or false in these matters whereabout they contende And it is to be noated that Christe sayde not I will not haue you simply to iudge of my facte for I am the Lorde of all things and am subiect to no mans iudgement but he sayde Iudge not after the outewarde apperaunce but Iudge with a righteouse Iudgement By whiche wordes verely he doeth not refuse to haue Iudgement geuen of his workes but he requireth that wee Iudge rightly of the same What Insolencie and pride is it then whiche remayneth in the Bishop of Rome who sayth not with Christe whose vicar notwithstanding he boasteth him selfe to be Iudge not after the vtter apperaunce of my dedes but simply he sayth I will not haue you to Iudge of me and of my déedes at all A. So many Théeues Robbers murtherers would say yf it might be graunted them But Christe doth not thus although he were Lord of all but setteth his workes and doctrine before the wicked to bée Iudged so that theey obserue right iudgement As we shall sée also hereafter in the eyghtéene chapter EVS. We gather also by this place that Moyses and christ doe not disagrée as the Iewes thought Moyses Christe agree nay the Lawe and the doctrine of Christ as touching the Spirite doe very well agrée A. As maye also easily be proued by sondery places of Scripture 25. Then sayde some of them of Ierusalem Is not this he whom they goe aboute to kill These thinges shewe howe the doctrine of truth preached to the worlde is receiued what troubles soeuer aryse for the Gospelles sake For after the truth is preached the wauering and constante multitude are deuided into sondery affections M. These men of Ierusalem of whome the Euaungelist speaketh here were not of the Rulers Scribes Phariseis and Seniours of the people but of the Citizens and Indwellers of Ierusalem to whome the beginning of thys lyinge in waight was knowen and who knewe howe greatly Christe was enuied These men therefore kowing what greate hatred the Rulers of theyr nation bare to Christ marueile not in vaine they béeing nowe quiet that Christe woulde not only walke openly in the Temple but also bouldly preache in the same but in this they offende that they doe not waye and consider the prouidence of God in a myracle altogether deuine Euenso carnall men so often as they behoulde some straunge worke of God do marueile but in the meane time there commeth not into their minde any consideration of Gods power But it is our parte more wisely to expende and waye the workes of God specially when the wicked notwithstanding all theyr practises hynder not the race of the Gospell as they desyer because God with his mighty hande doeth caste them downe 26. But lo he speaketh bouldly and they saye nothing to him Doe the Rulers knowe in deede that this is very Christ M. These Citizens séeme to be gréeued that Christe preacheth so fréely the Scribes and Phariseis houlding their peace whose lying in wayte they knewe well ynough Here is to be noated the libertie of Christ in teaching For he did not preache couldly in the Temple as some doe but openly fréely and bouldly So muste they speake which mayntayne the trueth with a good conscience knowing that they do not speake their owne phantasies nor the dreames of other men but the worde and trueth of God in the Church although the same be impugned and withstoode by wicked Bishopes and Rulers of the people It is not sufficient to speake that whiche is trueth but this specially is required that those thinges be spoken whiche are true that the same be spoken truely and bouldely not obscurely but manifestlie not fearfully but constantlye R. Christe knewe well ynough the hatred and liynge in wayte of the Phariseis for he sayde before Bouldnesse in preaching the truth why do ye seke to kill me and yet notwithstanding hée speaketh before them voyde of all feare
the truth yet notwithstanding the trueth is neuer in him because hee speaketh the same to no other ende then to deceiue and to destroy Wherevppon Christ suffered hym not to speke though he spake the truth Luk. 4.41 Paule also would not suffer the spirit of Southsaying Act. 16.17 though he confessed the truth For that is a daungerouss trueth which bringeth credite to a mortall lye No heretique or false apostle at any tyme got credite and fauoure among men by mere lies but in mingeling some trueth with his doctrine he hath deceiued the minde of the simple When he speaketh a lye Bv. First this place teacheth that the falte of a lye is not to be layde vpon God the author of nature but it commeth rather of deprauation and corruption C Secondly that the Deuell is accustomed to lye and that he canne do nothing else but deceiue For he is a lyar and the Father of the. The deuell by his owne nature is a lyar not that he was so created of God but as he hath by his owne infidilitie gotten the same Insomuch that he is the father of lying because he is alienated from God in whome aloane all trueth abydeth and from whome the same doth flow as from a springing well R. For Sathan is not the Father of Lying and the author of the same because God is by hym selfe as Marcion dreameth but because hée aboade not in the trueth Lyes come of Sathan for he hauyng forsaken the trueth the lye succéeded of his owne accorde in stede of the same Bv. Sathan therefore is the welspring original and beginning of lying of eror of Sinne and of all euell euen as on the contrary parte God is the welspring of all truth and the truth it selfe 45 And beecause I tell you the truth therefore ye beleeue mee not M. He retourneth vnto that whiche he obiected vnto them before saying VVhy doe yee not knowe my speache Because ye cannot heare my worde When therefore he had opposed him selfe against the Deuell as the teacher of trueth he addeth by and by Because I tell you the trueth therefore yee beleue me not To declare that they hated his doctrine for no other cause than for that he spake the truth otherwise if hée had spoken lyes they woulde haue beléeued hym Bv. This he spake that by the similitude and lykenesse of their manners and disposition he might prooue the Iewes neyther to be the children of Abraham nor the Children of God but of Sathan C. Because séeing they had no cause to resist but onely for that they hated and coulde not abide the trueth they openly declared them selues to bée the children of Sathan M In this place wée sée that the truth to reprobate men is the cause of vnbeléefe which contrarywise to the elect is the cause and foundation of faith Neyther doth Christ simply vpbrayde the Iewes with this that speakinge the truth they woulde not beléeue but for that they did not beléeue because hee spake the trueth and no lye So in humayne matters nothing commeth more often to passe than this that men geue hede and credite to such as tell the moste false and vayne thinges but when they shoulde beleeue the trueth the greatest parte of men beléeue not and al because the trueth is set before them being redy to receyue a false lye If so be Micheas had tould King Achab a lye the king woulde easily haue beléeued him but because he vttered the truth the king could scarce abide to here him Bv. So that heare the nature and disposition of the Children of the Deuell is described 3. Kin. 22.8 These are lyke to their Father in quallitie in worde and in deede they feare not God they detest and abhorre all faith truth and puritie they despise and contemne the worde of God they followe Rapine murther and bloudshed they are enemies to all men and good profitable to none but to such onlye by whome they looke to haue greater profite and aduauntage agayne by hipocrisie they hide and discouer all thinges Whosoeuer frameth and ordereth hym selfe by this glasse searching out the grounde of his harte and iudging of his owne wordes and déedes he shall thereby learne whether he bee the Childe of God or the childe of the Deuell For so many as haue hated the truth and are indued with the spirite of lying and are ready to lye are of the Deuell and contrariwise they whiche are true and which speake the trueth from their hart are endued with the spirite of God And who hateth not to haue fellowship with the deuell Againe who doth not greatly estéeme and desyer to haue fellowshippe with God Wherefore let vs detest this deuelish vice that is this aptnesse and readines of lying and with oure whoale harte let vs loue the trueth let vs consider that true religion is prooued and declared by godlynesse and not by titelles Therefore it doth not profite vs to be called in name Christians except we be Christians in déede A. Iudas béeing aduanced to the dignitie of an Apostle loued lyes more than trueth and therefore Christe who knoweth not howe to lye called hym a deuell For the wicked ypocrite was more lyke the father of lyes than the Father of trueth 46. Which of you doth reprooue me of syn And if I speake the trueth why doe yee not beleeue me Bv. As hipocrisie is euer like it selfe and hath alwayes one cloake or other for it selfe so heare the Iewes consyderyng them selues thought thus secretly in them selues We want not lawefull causes whereby we maye refuse to béeleue thy preaching M. For in that wée doe not beléeue thée it is not because wée cannot here the truth and are of the Deuell as thou sayest of vs but because thou art a seducer not preaching the trueth but withstanding vs. To this secrete obiection Christe aunswereth by this Interrogation C. whiche procéedeth of faith and trust For when he knewe that his enemies coulde reproch hym with nothing he tryumpheth ouer them as victor And yet notwithstanding he doth not saye that he is frée from their slaunders For although they had no occasion to speake euell yet neuerthelesse they ceassed not to rayle on Christ but he knewe that he had not deserued the same And the gréeke worde Elegcheim sygnifieth to conuince which is when a man is not onely reprooued of some falte but also playnly conuinced to be giltie of the same But this defence is not referred to the perfect Innocencie of lyfe by which as he was the Sonne of God he excelled all other men but it ought to be restrayned to the circomstaunce of the place as yf a man shoulde saye that no man could obiect any matter against hym to prooue hym not to bee a faythfull Minister of God i. Cor 4. euen as the apostle also boasteth that hée knoweth naught by him selfe For this Appollogy or defence is not extended to to the whoale lyfe but is a defence of
his doctrine onely and Apostleshippe Euenso Christ here defendeth rather the cause of his doctrine then of his person A. As yf he shoulde saye If in all my office I shewe my selfe a faythfull minister of God ye haue nothing to cloake your incredulytie with all and to excuse the same For I teache truely I shewe the wyll of my father vnto you no terrestriall or humaine thing can be founde in my doctrine therefore ye cannot conuince the same of a lye Wherefore If I tell you the trueth why doe ye not beeleue me If so be ye cannot Iustely speake euell of my doctrine why do yee refuse to beléeue the same R. By this place we learne that we ought to beléeue him that speaketh the trueth without all contradiction Certaine of the Iewes refused to heare Christ because hée Preached without Ecclesiasticall authority othersome because none of the Pharisées and Rulers heléeued on him many could not abide to heare him because he was a Galilean and the reast could not awaye with his doctrine because he regarded not the decrées and customes of the Fathers But the Lorde the aucthor of trueth vrgeth against all these thinges shewing that hée knoweth no reason that shoulde staye any man from beléeuing the truth Wherefore then doe not menne in our time séeke the trueth to what purpose doe they séeke for so many excuses If those thinges bée not true whiche the Ministers doe teache let them be confuted by euident argumentes if they bée true why bée they not quietly receyued One sayth this doctrine is new another sayth that it is Scismaticall another sayth that it appertayneth to the Pope to refourme doctrine others obiect the Fathers others the counsailes others Ecclesiasticall ordinaunces and some séeke to set custome against the Gospell But what néede these delayes Let them saye simplye This doctrine is not true but let them proue it also If they be not able so to doe why doe they not subscribe vnto the trueth Ye shall heare the cause 47. Hee that is of God heareth Gods words yee therefore heare them not because ye are not of God B. That is to saye He which hath the spirite of God he which is elected of God he heareth the worde of God and receyueth the same by Faith C. Now Christ more vehementlye inueyeth against the Iewes being assured of the trueth of his doctrine For theyr impietye was not obscure when they were so obstinate in reiecting the word of God He had shewed that nothing coulde bée obiected vnto him which he had not taught out of the mouth of God he concludeth therefore that they haue noe felloweshippe with God because they here not R As if he shoulde saye Therefore ye doe not beléeue because ye are not the children of God but the Children of lying Sathan Yée are not borne of God and Therefore it is no merueile yf ye receiue not my wordes which am the Sonne of God For he which is of God heareth gods worde 1. Cor. 44. but he which is of Sathan contemneth the truth of Gods worde Bv. There is therfore no other cause why ye heare not the words of God which I speak neyther receiue nor beléeue them than this because ye are not borne of God but of the Deuell M. To be of God in this place is not to be borne or regenerate by the Spirit and word of God but to be elected and predestinate to lyfe before the Creation of the worlde Act â—3 â— wherevpon also the christian faith is called the fayth of the elect And they are sayde to haue beléeued so many as were foreordayned vnto lyfe So that although they are by nature blinde and the children of wrathe yet notwithstanding when the time of their calling commeth they receyue that grace of the holye Ghoste whiche some call the preuenting spyrite and their hartes are opened that they maye receyue the séede of Gods worde through the which being apprehended by Faith they are iustifyed and regenerated Example of this wée haue in the Mayde that wrought purple of whome Luke testifieth in the actes of the Apostles C. By this place therefore wée are taught that there is not a more manyfest sygne of a reprobate mynde than whan a man cannot beare the doctrine of Christ although otherwyse in the shewe hée séemeth to bee an Aungell Whereas if so bée wée willingly imbrace the same wée haue as it were a visyble sygne of our election For hee which hath the worde hath God him selfe but he whiche reiecteth the same depriueth him selfe both of lyfe and also yf righteousnesse Wherefore we ought to feare nothing more than least we fall into this horrible Iudgement A. For it is no light commination where with Christ threatneth the Iewes saying The kingdome of God shal be taken from you Mat. 21.43 and geuen to a Nation that wyll bring forth better frute of the same 48. Then aunswered the Iewes and sayde vnto him Saye we not well that thou art a Samaritane and hast the Deuell M. This aunswere of the highe Priestes Scribes and Phariseis containeth an impudent malicious sclaunder C. More and more they bewraye how that they are bewitched of Sathan who being plainlye conuinced yet notwithstanding are not afrayde to rushe foorth euen through the middest of desperation B. Thus is conuicted impietye wont to fare when it is not able to aunswere to the trueth then it falleth to rayling and sclaunder They were manifestly proued to be the children of the Deuell therefore they reply againe without any shew of truth that the Lorde was a Samaritane and had the Deuell Meaning by this double sclaunder to declare that Christ was a detestable man and lead with an euyll spyrite Because the Iewes accounted the Samaritanes for Apostatas and corrupters of the Lawe so often as they intended to defame any man they woulde call him a Samaritane Nowe therefore because they had no greater cryme wherwithall they might defame Christ they rashlye and without iudgement vse that common reproche R. As if they should saye What Darest thou defende the trueth of thy doctrine before vs séeing thou art worse than any Heretique or Apostata For thy doctrine is the doctrine of Sathan and not to GOD thou speakest of the Deuell and not out of the mouth of God For we are holy people a Priestlye stocke a holye Nation and suche a Nation to whome God hath whoally geuen him selfe but thou according to the manner of the Samaritanes pronouncest vs not to bée of God it must néedes be therefore that thy false doctrine is of Sathan Bv. The lyke reproches and sclaunders they cast foorth at this daye who are gréeued at the Preaching of the Gospell For they call the Preachers of the Gospell Apostataes sedicious personnes Scismatikes workers by Deuelles Seducers and such lyke R. least the wicked and vngodly might séeme to haue no cause of their vnbeléefe 49. Iesus aunswered I haue not the Deuell but I honour my Father and
God C. By which aunswere it appeareth that he was apt and ready to be taught although as yet he knewe litle or nothing concerning Christ As if he should saye M. I am ready so soone as he shal be declared vnto me to imbrace him He calleth him Lorde according to the manner of his country which called the better sort of men Lordes And we must noate that the blind man desiereth to bée taught of the Prophete Christ for now he was perswaded that Christ was sent of God Wherefore he doeth not rashely béeleue his doctrine 37. And Iesus sayde vnto him Thou haste boath seene hym and it is hee whiche talketh with thee R. That fayth which is conceiued by myracles is not a true faith but that which commeth by the hearing of the word of God is the true Faith For miracles doe not bring fayth but doe only confirme that fayth which was conceiued before by the worde Wherefore that the blynd man which was now restoared to his syght might truely béeleeue Christ creapeth into his harte by his worde whereby he might be made a beleuer as one borne of newe seede which is immortall Iesus woulde be acknoweledged of him for Christ that from this beginning of Fayth he might bring him to more ful and perfect knowledge of him Bv For fayth hath his degréese and his increasinges M. The Preterperfectence semeth here to bée put for the present tence For before this time this blinde man had not séene the Lorde Furthermore we must noate that the knowledge of Christ is not denyed to those that aske the same seriously and with their whoale heart and which are ready to beléeue although in the sight of the worlde they bée neuer so base and abiecte 38. And hee sayde Lorde I beleeue and hee worshipped him Lorde J beleeue Bv. As if he shoulde saye I beléeue that thou art the Sonne of God and I repose my whoale trust and confidence in thée M. Here wée sée that the true knowledge of the Sonne of God whiche is conceiued by his word doth not onely beget faith but also the confession of Fayth This blynd man doth not saye what I thinke of thee I will kéepe to my selfe but by and by before them al which were present setting all shame aside and feare he confesseth hys Fayth boath in word and in worke And he worshipped him C. It may be demaunded whether hée gaue vnto Christ diuine worshippe or no. The word which the Euaungelist vseth sygnifieth nothing else but a sertayn veneration declared by the bowing of the knée or by such lyke outward signes Notwitstanding it is lykely that some rare and vnwonted kinde of worshippe is heare noated as that this blind man gaue much more honor vnto Christ than belonged eyther to a man or to a Prophete Bv. For although we reade often tymes in the Scriptures that men haue wor shipped men that is to saye that they haue done their obeysaunce and dutifull curtesey yet notwithstanding here the circumstaunces do proue that this place ought to be vnderstode of that odoration which belongeth to the Sonne of God only C. Although therefore the blind man had not profited so farre that hée knewe Christ to be God manifested in the fleshe being perswaded notwithstanding that Iesus was the Sonne of God he as one rauished of his wittes by admiration prostrated him selfe before him M. This place playnely ynough proueth the diuinitie of our sauiour Christ seing he requireth men to beléeue in him and suffereth hym selfe at diuers times to be worshipped Bv. Let the Iewes and Turkes prate with the Arians at their pleasure deniing Iesus which was borne of Mary to bée the Sonne of GOD. The trueth which cannot lye the moste mightie myracles which cannot be denyed and the power which sencibly worketh in the Faythfull testifie Iesus the Sonne of Mary to be the true and natural Sonne of God M. coessential with the father and coequall with him in Diuinitie maiestie and honoure 39. Then Iesus sayde vnto him I am come to Iudgement in this worlde that they which see not might see And that they which see might bee made blinde I am come to Iudgement C. Christ in this place calleth that Iudgement by which he restored things confounded and dispersed into their due and Lawful order Notwithstanding he geueth vs to vnderstand that this was done by the wonderfull counsayle of God and contrary to the sence and vnderstanding of men And verely there séemeth nothing more contrary to humaine reason than that they should be blinded from the light of the worlde which sée This therefore is one of Gods secrete Iudgementes by which he casteth downe the pride of men B. And he alludeth to that sight which hée had geuen to the blynd man As if hée should saye As I haue made thée béeing starck blind to see in body so I geue vnto thée to others also which thos wise men of this worlde contemne in diuine matters as blinde the eyes of the Spirite that ye maye sée vnderstand loue and possesse those thinges whiche yée neuer sawe and which seeing ye would not sée and which thinges also make you blessed for euer Thus those wise men which haue séene many things vnknowen to the common sorte of people and doe think that as yet they shal sée more by the shining brightnesse which I teache because they béeing borne of the Deuel want the eyes of the Spirite doe I bereue of all knoweledge of the trueth that they maye misse of all vnderstanding of that which is right and that they being starcke blinde maye stumble and be broken vpon mée whiche am the head corner stoane immoouable vpon whome also I my selfe will fall at the Laste and grind them al to Poulder C. Also we must noate that the blindnesse of the which mention is made here commeth not so much of Christ as it doth by the falte and corruption of men For he doeth not properly blynde any man by his owne nature but because the reprobate doe desyer nothing more than to extinguish his light it is necessary that the eyes of their mindes which are infected with mallice and wickednes be darckened and shut vp by the light offered vnto them In fine forsomuch as Christ by his owne nature is the light of the worlde this is accidentall that some by his comming be made blynd By the waye of graunting he calleth those which sée Ironicée vnbeléeuing béecause they béeing blinde do thinke them selues very quicke syghted and wise and béeing puffed vp with this truste they will not voutsafe to heare the voyce of God and without Christe the wisedome of the fleshe hath a gloriouse shewe because the worlde doth not knowe what it is to bée wise in déede Therefore Christ sayeth that they do sée which deceiuing themselues and others vnder the foolish truste of wisedome are caried awaye with their owne sence and do make account of their owne Immaginations as of wisedome Such so soone as Christe
are to be heard â–ª as true Sheapeheardes if so be we despise not the admonition of Christ 2. But hee that entereth in by the doore is the Sheapehearde of the sheepe C. If so be therefore they whiche are called Sheapeheardes doe séeke to draw vs awaye from Christ they are to bée shunned no lesse then Woolues and Theeues for suche are not true shéepeheards because they enter not in by the Doore Neyther must wée haue fellowshippe and societie with any other flocke than with that which agréeth and abydeth in the pure faith of the Gospell For this cause Christ exhorteth his Disciples to seperate themselues from the vnbéeléeuing multitude and not suffer themselues to be gouerned of wicked priestes neyther to suffer themselues to be deceyued by vayne and friuolous names A. Because false Prophetes come in shéepes clothing being inwardelye rauening Woolues 3. To him the Porter openeth and the sheepe heare hys voyce and hee calleth his owne sheepe by name and leadeth them out C. This Porter or Doorekéeper is God whose Iudgement Christ séemeth to oppose against the false opinion of men in approuing Pastors As if hée shoulde saye Others the worlde dothe willingly receyue and doth gladlye honor them but GOD who hath power and aucthoritie doth acknowledge and approue no others than such as leade the Shéepe by this waye Then followeth the obedince of the shéepe For they heare the voyce of the Porter This therefore ought to be referred to the mutuall consent and agréement of Faith because by the only spirite of God the Disciple and the Teacher are lincked togeather that as the one goeth before so the other followeth after Some notwithstanding referre it to the priuate knowledge which the pastour ought to haue of euery one of his shéepe But the former senâ—e séemeth to bée more firme 4. And when hee hath sent forth his owne sheepe he goeth before them and the shepe follow him for they know his voice C. Hée meaneth that the shéepe do discerne and knowe the Sheapheards from wolues euen by their voice This is that spirite of discretion 1. Ioh. 4.1 by which the elect of God do iudge and discerne the truth from the false inuencions of men A. Wée are commaunded to proue the spirites whether they bée of GOD or no but that wee maye discerne the spirites of trueth from the spirites of errour it is necessary that we haue the spirite of discrecion whiche maye seale the trueth of God in our heartes C. Therefore the knowledge of the truth goeth before in the shéepe of Christ and then followeth a serious desyre to obeye that they maye not onely knowe what is true but also receyue the same with their whole heart and may followe the Sheapheard 5. A straunger wyl they not followe but wyll flee from him for they knowe not the voyce of straungers Bv. Because the Faithfull doe neyther knowe nor receyue any other Doctrine than the doctrine of Christ euen as a chast wyfe onely obeyeth the commaundementes of her husbande they doe flée from him which bringeth not the worde of Christe C. neyther doe they harken to the voyce of straungers neyther are they scattered when they are called vpon 6. This prouerbe spake Iesus vnto them but they vnderstode not what thinges they were which he spake vnto them R. The wisedome of God being hyd vnder foolishnesse can not bée knowne of the wisedome of the fleshe M. If any man demaunde wherefore the Lord vsed a Prouerbe when no doubte hée knewe that his aduersaries vnderstoode not the same let him reade our annotacions vppon the thirtéene Chapter of Mathewe beginning at the thirtéene verse 7. Then sayde Iesus vnto them againe Verily verily I say vnto you I am the doore of the Sheepe Bv. When the Phariseis vnderstoode not what this parable meant it pleased the Lorde to adde the exposition of the same C. the whiche if he had not done all that he spake had béene allegoricall Bv. And he beginneth with an oath lest we should make any doubt of the present doctrine C. For that which was principall in the similitude he nowe plainelye expoundeth Bv. and hée openeth certayne thinges by the coniecture whereof we maye easelye open and dissolue the rest C. When he affirmeth that hée is the doore hée geueth vs to vnderstande that the principall part of all spirituall Doctrine is contayned in him Wherevpon the Apostle Paul being one of the Shéepheards thought it not néedefull to know any thing saue Iesus Christ Crucified And the wordes of Christ are in effecte as if hée shoulde haue sayde that it is hée aloan to whome we ought to be gathred R. Christ also is the doore by which the good Shéephearde doeth enter into the shéepe of the Church hée is also the doore by which euerye Faithfull man entereth into his heauenly Father and by whome the Father is reuealed to the faithfull Therefore first of all Christ is the doore to the Shéepe of the Churche Christ is the doore into the sheepefolde for the whiche cause no man can teache rightlye in the Churche except he teache Christ truelye and excepte he preache the Gospell of Christ purelye without mixing the same with humaine tradicions For the heart of the Faithfull is not quickened neyther receyueth any consolation but onelye by the Gospell of Christ C. Wherfore Christ inuiteth and calleth all which desire saluacion and exhorteth them to come vnto him by whiche wordes hee declareth that they wearye them selues in vaine which forsaking him séeke to drawe nigh vnto God because there is but one onelye gate open to come vnto him all other wayes and passages being quite shutte vp 8. All euen as many as came before mee are theeues and robbers but the sheepe dyd not heare them All euen as many A. This place hath béene diuerslye expounded being restrained of some to Iudas of Galilee and to such lyke C. But Christe generallye compareth all false doctrines with the Gospell and all false Prophetes with Godlye teachers But yet this sentence is not absurdlye extended to the Gentiles because whosoeuer from the beginning of the worlde haue professed them selues to bée teachers and haue not sought to gather shéepe vnto Christ they haue abused this tytle to the destruction of soules But this doth nothing at al appertaine to Moyses and the Prophetes who sought nothing more than to establishe the kingdome of Christ R. For to come before Christ in this place is not to goe before Christ in time but to teache other doctrine beside the doctrine of Christ Moises was before Christ the Prophets also were before Christ but they taught the Church of the Lorde by the Spirite of Christ and preached Christ plainelye though hée laye hid vnder shadowes and Tipes 1. Pet. i 21 â–ª A. For Peter sayeth that the spirite of Christ was in them also hée saieth that the holye menne of God spake being inspired with the spirite of Christ 2. Pet 1 2i R. Wherefore they
his doctrine but that the whole faulte and blame of ignorance rested in them which were negligent and disobedient and withall he proueth him selfe to be the Messias and sheweth the cause vnto the Iewes why they dyd not beléeue the same C. Christ doeth not make semblaunt as though he were Christ neyther yet doeth hee teache them as though they were apte to bée taught but doeth rather cast their mallice in their téeth in the whiche they were obstinate because hytherto they had profited nothing being taught by the worde and workes of God He imputeth it therefore vnto theyr faulte that he is not knowne of them As if he shoulde saye My doctrine of it selfe is easie inough to be vnderstoode but the faulte is in you because ye doe maliciously withstand God By whose wordes onelye menne are taught that I am Christ Wherefore séeing ye onely behold my contemptible shewe and base condition because I come not in Kinglye Pompe as ye looked for it cannot bée that ye shoulde beléeue my worde But goe to bée ignoraunt of my personne as the Lawe commaundeth that no mannes person shoulde bée knowen in iudgement and take houlde of my worde and iudge according to my word and not according to the outwarde shewe and then it cannot bée but that ye shall beléeue The workes that I doe C. Hée speaketh of workes also that hée might conuince them of double obstinacye For beside his doctrine they had euident testimonye in miracles if they had not béene to vnthankfull vnto God When hée addeth Jn my Fathers name M. Hée geueth vs to vnderstande that to beléeue in Christ is also to beléeue in God the Father and to reiect Christ is to reiecte the Father Bv. The same argument also hée vsed in the fifte Chapter going before 26. But yee beleeue not because ye are not of my Sheepe as I sayd vnto you M. Secondlye hée sayeth Ye beleeue not For vnbeléefe is reprehensible when men beléeue not the worde of the sonne of GOD the most excellent Sheapheard the which in the wordes going before he obiected vnto them And this incredulitye is inexcusable when men beléeue not the workes of God Euen as he him selfe wyll declare hereafter in plaine wordes saying Ioh. i5 If so be I had not come and had not spoken vnto them they had had no sinne c. But nowe hée alleadgeth a farther cause why they beléeued neyther his miracles nor his doctrine namelye because they were Reprobates And wée must noate the purpose of Christ For because they boasted them selues to bée the Churche of God least their vnbeléefe should derogate any thing from the Gospell hée pronounceth that the gyfte of Faith is speciall And veryly to the ende men may know God it is necessarye that they first of all knowe them selues Galat. 4.9 as sayeth the Apostle Paule also they to whome God hath no respecte must néedes bée alway farre from him M. Whereby we gather that they can not beléeue Christ Titu i.i. which pertain not vnto Christ Therfore the fayth in Christ is not the Faith of Goates of Dogges or of Swine but of Shéepe that is to saye of the elect as sayeth the Apostle Bv. The Reprobate haue no simple disposition and apte to bée taught but a harde variable wanton corrupt and peruerse disposition because they wyll not suffer them selues to be purged and restored R. They are the Sheepe of Christes which heare Christes voice The Phariseis heare not the voice of Christ for they knowe his person but not his worde therefore they neyther are his shéepe neyther beléeue nor are saued C. If any man should murmuringlye obiecte and saye that the cause of vnbeléefe resteth in God because it is in his power onely to make shéepe we must aunswere that hée is frée from all blame séeing men by their owne voluntarye wickednesse reiect his grace God getteth so muche Fayth vnto him selfe as sufficeth but the wyld Beastes are neuer tame vntyll suche time as by the spirite of God they are turned into Shéepe They whiche are suche shall séeke in vaine to laye the blame of their madnesse vppon GOD which is proper to their owne nature To bée short Christ geueth vs to vnderstande that it is no maruaile if so bee he haue fewe that imbrace his Gospell because so many as by the spirite of GOD are not subiect to the obedience of Faith are vntamed and wilde Beastes Wherefore it is muche more vnméete and absurde that the authoritye of the Gospell shoulde depend vppon the faith of menne but rather let the faithfull waye and consider howe muche more they are bounde vnto GOD than they whiche are blinde when as they them selues by the illumination of the spirite are drawne vnto Christ M. Hereby also we sée that we must not by and by conceale the trueth before those which beléeue not For although the vnbeléeuing are vnworthy to heare the same and are none of the electe yet notwithstanding it is so appoynted by God that the Gospell of grace should also bee preached to the Reprobate and vnbeléeuing not because there is any hope that they shoulde beléeue but because it is so méete that the light of the trueth shoulde aboue all other thinges shyne before the eyes of all men as doeth this visible Sonne and also take from them all excuse that the iudgement of God maye bée iust by which the vnbeleeuing shal be damned Last of all the Ministers of the Gospel haue here wherewithall to comfort them selues if so bée their labour be not profitable to all men 27. My Sheepe heare my voyce and I knowe them and they followe mee M. Christ doeth not in vaine repeate the condicions of the Sheepe and of the Pastour For this is a great consolation in aduersitye that Christe is our Sheaphearde and that wée are his Shéepe C. Now therefore hée proueth by the contraries that they are none of his shéepe because they beléeue not the Gospell For those whome God hath elected he effectuallye calleth and so by Faith the Shéepe of Christ are proued And therefore the name of shéepe is geuen to the Faithfull because they submitte them selues to be gouerned vnder the hande of the most mightye Sheaphearde and forsaking their former brutishe wildenesse doe shewe them selues tractable and obedient B. By these wordes Christ plainlye teacheth that all thinges depende vpon the deuine election and that they to whome it is geuen to be shéepe can neuer perishe For in this place we doe heare that they onelye heare the voice of Christe that is to saye doe receyue the same by fayth which are shéepe Nowe whereof shall it come that some are shéepe that is to saye capeable of the doctrine of Christ and others not No doubte because the one are indued with the good spirite of God and the other not so For the Apostle Paul doeth attribute the knowledge of diuine thinges i Cor. 2 i4 to such as are endued with the spirite of God
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
the heires of God in déede doe enioye the lyght to the end When hee sayth Beleue in the light No man must thereby gather that the workes of light are not required of the childeren of light for by the workes of light we are declared to be the chidren of the light Bv. To the which effect pertaineth this saying of Paul ye were sometime darknesse but nowe are ye light in the Lorde walke as childeren of the light for the fruite of the spirite consisteth in al goodnes righteousenesse and trueth aprouing what is acceptable vnto the Lorde Ephe. 5.8 and haue no fellowship with the vnfruitefull wordes of darcknes These things spake Iesus C. It maye séeme straunge why he withdrue him self from them who so ernestly desyered to sée him But by the other Euaungelists we maye easily gather that the Euaungelist here speaketh of the enemies of Christ whome the Godly loue and desyer of good and simple men did ver and offend For the straungers that went to méete with Christ followed him till he came into the temple where he chaunced to come among the Scribes and his auncient enemies 37. But though he hadde done so manie miracls before them yet beleeued not they on him M. This ought not to be vnderstood only of that multitude which had mooued the question vnto the Lord concerning the exaltation of Christ but also of al the vnbeléeuing and blinded Iewes before whom the Lord had done many miracles C Therefore let this hinder or trouble no man that Christ was despised of the Iewes this offence the Euangelist putteth awaye shewing that he had many euident testimonies whiche broughte authoritie and credit to him and to hys doctrine but yet that the glory and power of God which euidently shined in the miracles was not séene and perceiued of the blind M. Moreouer the Euaungelist doth not without consideration make mention in this place of the vnbéelefe of the Iewes For he hath so ordered his history that nowe consequently he commeth to the declaration of the death and passion of Christe Béefore therefore he beginneth with the same he thought it necessary to admonish the reader before hande why it came to passe that the same nation and people remained styll so obstinate and vnbeléeuing that they were not afraide to crucefy the sonne of God to take awaye the offence which might here come he layeth the blame of this matter vpon the obstinacy of the Iewes which coulde be reclaimed by no miracles and yet bée iustefyeth Christ who by many miracles called them vnto the faith B. Moreouer when the Euangelist sayth according to his manner as it were speaking generally They beleeued not on him Iohn 8.30 hée ment that very fewe beléeued on him R. For he affirmed before that sertaine beleeued on him 38. That the saying of Esayas the Prophete mighte bee fulfilled which he spake Lorde who shall beleeue our saying and to whom is the arme of the Lord declared C. Because that thing might trouble the mindes of many men howe the Iewes could be so sencelesse and blinde that the visible power of God could nothinge mooue them Iohn of him selfe goeth forward to shewe that faith commeth not by the common sence and vnderstanding of men but by the singuler and rare gift of God and that if was foreshewed long ago concerning Christ that fewe or none should beleeue the Gospel B. This Esayas prophesyed it was mete therfore it should so come to passe and that the prophesy of the prophet should bee fulfilled For he would not haue prophesied of the same except it had bene so appoynted of my father Bv. But the Iewes were not such obstinate personnes because the Prophete dyd foretell that they should be so but he therefore foreshewed the same because they should bée suche Lord who shall beleeue C. This sentence consisteth of twoo partes In the first part Esaias speaking of Christ and foreséeing that whatsoeuer hee had spoken of Christ and also whatsoeuer should bée spoken by the Apostles should bée reiected of the Iewes as one amazed at such as bée in obstinacye hée cryeth out Lorde who shall beleeue our Preachinges And in the seconde parte hée sheweth the cause why the nomber of the beléeuing is so small namelye because God doeth not commonlye illuminate all menne but bestoweth the grace of his spirite onelye vppon a fewe Wherefore if so bée the obstinate infidelitye of a great number among the Iewes ought not to hynder the faithfull although they be fewe in number no more ought wée to bée ashamed at this daye of the Gospell although the same hath fewe Disciples By this word arme it is euident inough that hée vnderstandeth the power of God The Prophete teacheth that the arme of God whiche is included in the doctrine of the Gospell is hydde vntyll the same bée reuealed and withall hée testifyeth that all are not partakers of this reuelation wherevppon it followeth that many are left to their blindnesse being voyde of inwarde lyght who hearing heare not M. Therefore wee haue néede of the Reuelation of the power of God to beléeue the worde of Christ The high Priestes also Scribes and Pharisées sawe the power of God shyning in the workes of Christ and so dyd the reast of the wicked Iewes but they beléeued not because they sawe the same not as the power of GOD but as the power of Sathan therefore also they sayde Hee casteth out Deuelles in Belzebub the chiefe of the Deuelles Luke xi.xv. To cast out Deuelles was a worke of the finger of God but the wicked attributed the same vnto Sathan Wherfore Because they were destitute of the reuelation of the arme of God their eyes were blinded and their heartes were hardened The arme of God in Christ during the tyme of the Crosse séemed to be shortened but in his resurrection againe it declared it selfe to bée a mightye and outstretched arme Therefore we must praye vnto God that hée wyll reueale his arme vnto vs in Christ R. The Apostle Paule cyteth this testimony to exhorte the faithfull not to be discouraged because of the multitude of the vnbeléeuing and the small number of the faithfull neyther yet for the same to forsake the doctrine of the Gospell All sayeth he obeye not the Gospell For Esaias sayeth Rom. x. xvi Lord who hath beleeued our wordes 39. Therfore could they not beleeue because that Esaias sayeth againe He hath blin 40. ded their eyes and hardened their heart that they should not see with theyr eyes and least they should vnderstād with their heart and shoulde be conuerted and I should heale them C. This speache is somewhat more harde because as the wordes importe the waye and power of beléeuing was quyte stopte vp and taken awaye from the Iewes because the Prophesye of the Prophete had appointed them to blindnesse before they had eyther chosen blindnesse or fayth I aunswere that it is no absurditye if it coulde not happen otherwyse than God
Myracles than Christ him selfe is because he goyng to take possesion of his kingdome woulde more fully shewe foorth his power from heauen Whereby it appeareth that nothyng of his glory was deminished in that his Apostles wrought more excelentlye after his departure who were onely his Instrumentes Yea Philip. 2. hereby it appeareth that he sitteth at the right hand of his Father that euery knée might bowe before hym R. For to go vnto the father in this place is for Christ being now not only God but also man by his death and resurrection to enter into the kingdome of his father to sit at his right hand and to take vppō him the rule of all cretures The which appeared then to the worlde when the Apostles and their true successors preached the Gospell in diuers partes 13. And what so euer ye aske in my name that wyll I doe that the father may be gloryfied in the Sonne Bv. Now he vttereth an other Argument of his deuinitie ▪ the whiche being rightly waied wonderfully comforteth I wyll do saith he for you what so euer you aske in my name For I am God And it belongeth vnto God alone to heare the prayers of al men to graunt and fulfill all mens desyres B. Therfore he geueth a reason of that which he had sayde that the beléeuing in hym should worke greater workes than he wrought which he specially promised to his Disciples at that time present His meaning therfore is this think not that incredible whiche I haue promised vnto you Wherefore what soeuer ye shall aske in my name I wyll geue vnto you But he spake of those workes and Myracles by whiche the Father should be gloryfied in the Sonne That is to say by whiche he was acknowleged to be the sauiour of the world lest any man should drawe this promise to euery thing The glorye of God is the health of his Saintes Prayer accordinge to Gods glori and therefore before all other thinges they pray that his name may be sanctified and that his kingdome might come neither do they pray for any thing vnto the whiche they are not moued by the spirit of God M. To aske in the name of Christ is to pray for somwhat which either pertayneth to his name or kingdome Act. 4. or els by the prorogatiue of his name may be hoped to be obtayned After the firste manner the Apostles prayed to God the father as we may reade in the actes of the Apostles After the other manner al the faithfull pray J wyll doo it By these wordes he declareth that he is not onely a mediatour but also the Lord of all thinges who can graunt al things that we aske yea and as he can so also he will He teacheth also what the end is whervnto all our prayers must be directed namely that the Father may be gloryfied by the Sonne Therfore those thinges which are such that they cannot be done to the glorye of the Father by the Son are neither rightly asked of vs nor yet can be obtayned So that this place agréeth with this saying of Paule That euery tongue should confes that the Lord Iesus Christ Phil. 2. xi is to the glory of God the father The end of all prayers is the hallowyng of Gods name But the lawfull way to sanctifie is here expressed namelye in the son and by the sonne For when the maiestie of God is hidden from vs in it selfe it shineth in Christ when his hand is hidden we haue the same visible in Christ Therefore in those benefits which the father bestoweth vpon vs we must not seperate hym from the sonne according to this saying He which honoreth not the sonne honoreth not the father Ioh. 5.23 14. If ye shall aske any thinge in my name I will doe it R. Christ repeateth one thing twise that those thinges might be more assured whiche he promiseth For we obtayne nothing at the handes of the father but by the son C. The repeticion thereof is not superfluous All men see and féele that they are vnworthye to approche vnto God yet notwithstanding the greater part rush forth like madd men and bouldly yea rather proudly talketh with God Afterward when that vnworthynesse of the which we speake euen now cōmeth in their mindes euery man deuiseth for him selfe new meanes But God calling vs vnto hym setteth before vs one Mediatour by whom he wil be intreated and also fauorable vnto vs ▪ But here agayne the corruption of humaine wisdome triumpheth because the greater part forsakyng the true way wearieth it selfe in crocked and by wayes This therefore commeth to passe because the power and goodnesse of God is not apprehended as it should in Christ There is also a second error namely the not remembring that we are al iustly driuen from the accesse and comming vnto God vntill we ar called of him and that we are not called but by his Sonne Wherefore yf we think one testimony insufficient yet not withstanding let vs knowe that for as muche as Christ doth the seconde time intreat that the Father must be praied vnto in his name he doth as it were lay his hand vpon vs lest we should trauaile in vayne in seeking after ther patrones and helps A. For there is one onely Mediatour of God and men the man Christ Iesus 1. Tim. 2.5 Therfore if any man sin we haue an aduocate with the Father the righteous 1. Ioh ◠1 and he is a propitiation for our sinnes not for our sins only but also for the sins of the whole worlde Concerning the which matter reade more in the .vii. of Mathew beginning at the seuenth verse 15. Yf ye loue me kepe my cōmaundements M. This verse contayneth an exhortation ioyned with comfortable promises Bv. The spirit of the Lorde throughout the whole scripture doth not only shew and teach playnly the trueth but also most vehementlye vrgeth that wée shoulde receiue and retayne the same when we know it wherevpon our Lord also in this present place ioyneth an exhortation to the consolation and deuine doctrine by all meanes vrging his Disciples in them the whole Churche to receyue and retayne these thyngs and to exercise them selues in them C. It was true and sincere loue with the which the Disciples loued Christ the which notwithstanding was somwhat mixed with supersticion the which also happeneth oftentimes vnto vs. For they were out of the way in desiring to retayne Christ styll in the world That he might correct this vice he commaundeth them to bend their loue another way namely to the obseruing of those commaundementes which he had geuen them As if he should say I haue taught you by this my worde that I go to my father I haue taught you why I goe and what fruit commeth vnto you thereby and to the whole Church But because ye here that I shall dye ye are greatly troubled euen as men are wont to be for the departure of their fréendes and ye
declare I confesse by that your great sorrowe how familyerly ye loue mée but I wyll that ye shewe your loue by another Argument For yf ye loue me indéede shewe that your loue towards me by the obseruation of my commaundements B. Therfore he willeth them diligently to obserue those thinges which he had commaudded them that is to saye constantly to beleeue in him to contemne the world bouldly to confesse Christ before the world to haue mutuall loue one towards another the rest which are contained in these things C. This is profitable doctrine because amonge those which seeme vnto them selues to loue Christ there are very fewe which truly serue him But here contrary wise the true loue of Christ is required to the obseruation of his doctrine as the onely rule M. He saith not if ye loue me dispute of my commaundements or see that others obserue and keepe my commuandements For the declaration of loue consisteth not in disputations nor in the vrging of others to obserue and kéepe them for this may be done euen of those which séeke not Christe but them selues but it consisteth in this yf thou thy selfe be an obseruer of them A. Furthermore Christ sendeth not his Disciples vnto the coÌ„mandements or vaine constitutions of men but to his owne commaundements For he hath not appointed them to be Seruauntes of men but to be faithfull Ministers vnto hym C. Moreouer also we are put in mind how vitious al other affection are when as not so muche as our loue towarde Christ is without fault except it be framed to pure obedience 16. And I will praye the father and he shall geue you another coÌ„forter that he maye bide with you for euer C This remedy he addeth to mitigate sorrow which the Disciples might conceiue by the absence of Christ notwithstanding therewithal Christ promiseth that he wyll geue strength and abillitie that his commaundements may be kept For otherwise his exhortation had bene to small purpose Therefore he prouideth for the same in time and teacheth that how far soeuer he was distant from them in bodye yet notwithstanding he woulde not suffer them to be quite destitude of helpe because he would be present with them by his holy sprite He calleth here the gift of the father the spirit which he himselfe wil obtayne by his prayers In an other place he promiseth that he wyl geue the same Ioh. i6 7 Both are truly and aptly sayde For in that Christ is our Mediatour and aduocate he obtaineth at his handes the spirite of grace In that he is God he geueth the same of him selfe vnto vs. The meaning of this place is this I was geuen of the Father to be a comforter vnto you not for a time but to abide with you for euer R. For Christ by his death and passion purchased to the faithfull the holy ghost which is nothing els but the inspiration of God by which he inspireth our hartes and moueth the same to holy godly iust right and deuine thinges that we might thinke speake and doe nothing day and night but that which is holy and deuine C. This name of comforter is as well geuen vnto Christ as to the holy Ghost and that by right for it appertaineth vnto them both to comfort and exhorte vs and also to defend vs. Christ was the patrone and defender of his Disciples so longe as he was in this world afterwarde he then committed them to the tuition garde of his spirit Yf any man demaunde whether we at this day are not vnder the protection of Christ we may answer that Christe is our euerlasting defender but not after a visible maner So long as he was in the world he openly shewed himselfe vnto them to be a defender but now he defendeth vs by his spirite A. For he saith I wyl be with you vnto the end of the world C. He calleth the same an other comforter by reason of the difference of benefits which we haue from them both it was proper vnto Christe to make satisfaction for the sinnes of the worlde to pacefie the wrathe of God to redéeme men from death to bringe vnto them righteousnesse and lyfe but it belongeth vnto the spirit to make vs partakers as well of Christe him selfe as of all his his owne benefits How be it the distinction of the parsons is not hereby gathered amisse For it is necessary that the holy Ghost do differ from the sonne R. But had not the Apostles the holy Ghost before the death of Christ yes verely had they for they could not haue beléeued in Christe but by the workyng of the holy Ghost but they had the same more abouÌ„dantly and plentifully when Christe was gloryfied euen as we haue shewed in the seuenth chapter goyng before in the xxxix verse 17 Euen the Spirite of truthe whome the world cannot receiue because the worlde seeth hym not neither knoweth hym but ye knowe him for he dwelleth with you shal be in you C. Christ now geueth a new tytel vnto the spirit calling the same the master of truth B. Wherby he meaneth that the holy Ghost is by his owne nature truthe because he is God The same spirite is true and the reueler of truth it is pure sound sincer constant fyrme and faithfull without all deceite tyll such time as we ar taught of hym all our myndes are full of vanitie and lies Whom the worlde cannot receiue C. To the end be might the more comforte his Disciples he sheweth the excelency of this spirit with all the vnspekablâ— loue of the father towardes them in geuing to them his holy spirite which the whole world could not receiue C. For by this Antithesis or comparison he amplyfieth the excelencye of his grace the whiche God geueth onely to his elect For his meanynge is that it is no common gift of the which the whole world is depriued In the whiche sence also the Prophet saith Behould darknesse shal couer the earth and a thick miste the people but the Lorde shall aryse vpon thee and his glory shal be seene in thee For the mercy of God deserueth the more prayse toward the Churche when by a singular priuiledge he extolleth the same aboue the whole world Bv. For as the Deuyll dwelleth in the worlde and by his vncleanesse casteth the wicked into distruction euen so the holy Ghoste dwelleth and worketh with the Sainctes that by his purâ—ty and holynesse he may bringe the faithfull to eternall and blessed lyfe Neuertheles withal christ exhorteth his Disciples that they take héede lest they put from them that grace of the spirite being puffed vp with vnderstandyng of the flesh Worldly wise men count all that the Scripture speaketh concerning Christ to be as a dreame because they presuming vpon their owne reason do dispise heauenly illumination Neuertheles the words of Christ do declare that no man can haue any vnderstandyng of the Spirit by humane sence and reason but by the onley experience
of Faith The worlde saith he cannot receiue the Spirite because it knoweth not the same but ye know it because it abideth with you Therefore it is the Spirit only which dwelling in vs offereth it selfe to be knowne whereas to other it is vnknowne and incomprehensible R. And by the name of worlde all the most wyse holy mighty and rych of the same are vnderstood for these are called the pillers of the world whom the world only receiuith and hath in admiration Wherfore the spirit is neuer les found than amonge the moste mightye of this worlde For they loue lying and hipocrisie they are blinded with their giftes They cānot therfore abide the spirit reprouing them of lyes and drawynge them from their giftes vnto the geuer M. By this place we are also taught that the world is altogether wicked an enemy vnto God subiect to the spirit of lyes And this is the fountayne from whence so many heresies errors false worshippyngs such lyke do come into the world It is much that he saith that the spirit of truth cannot be receiued of this worlde as yf a man should say that the spirit of sobriety The world is the welspringe of Herely cannot be receiued of droonkards the spirit of humilytie of prowde men nor the Spirite of shamfastnesse of impudent persons For this worlde is so blinded with the spirit of lying that it can neither see nor vnderstand the truth of God Fynally we muste noate that the faithfull are therefore called the temples of the holy Ghost because in them the holy Ghost doth truly dwell and abyde 18. I will not leaue you comfortlesse but will come vnto you M. Some vnderstande this of the retourne of Christ vnto his Disciples after his resurrection A. But other some a great deale better refer the same vnto the comming of the holy Ghost Bv. As if Christ shoulde haue sayde ye shall thinke when I am gone from you in my bodely presence that you are Orphants without a father but yf you consider the matter well I wyl neuer leaue you R. For I wyll come vnto you with the Spirite of consolation which shall help you with fatherly affection in all aduersitie So beneficiall shall my departure be vnto you so great profite shall my death bring vnto you C. This place teacheth what men are and what they can doe being withoute the Spirit of consolation they are Orphants which are reddy to suffer all deceits and iniures vnméete to gouerne them selues and apte of them selues to do nothing The only remedy hereof is for Christ to gouerne vs by his spirite the whiche he promiseth he wyll do Fyrste of all therfore the Disciples are put in minde of their owne imbecillity to the end they distrusting them selues may depend vpon the defence of Christe alone secondly he promising vnto them a remedy putteth them in good comforte because he promiseth that he wyll not leaue them 19. Yet a litle while and the world shall see me no more but ye shal se me because I liue and ye shal liue also M. By this thretning Christ declareth that the vnbeleuing ar vnworthy to enioy his sight any more C. withal prosecuteth the commendation of his spetiall grace which ought to suffice the Disciples to ease them and to take awaye their sorrowe When sayeth he I shall goe out of the sight of the worlde I will neuerthelesse be with you R. For shortly after my death I will go out of the sighte of the worlde that it shall sée me no more but I will be alwayes presente with you Bv. By the world he meaneth carnall men and such as are not regenerate which are vnbeléeuing and liue in the world after the maner of the world Also this word shall sée is by a Metaphor transferred from the body to the mynd Therefore carnall men and vnbeléeuers do not sée do not vnderstand nor beleeue Iesus to be the Sonne of God and yet neuerthelesse very man who by his death bringeth to life and redéemeth all mankind from damnation C. Therefore to the ende we maye enioye the secret behoulding of Christ we must not Iudge of his presence and absence according to the reason of the fleshe but we must behould his power with the eyes of our faith And thus it commeth to passe that the Faithfull doe alwayes behould and haue present with them Christ in spirite though he bee farre from them in body Because I liue and yee C. These wordes maye be construed two wayes eyther that this sentence is a confirmation of that which went beefore or else that it ought to be red seuerally as that therefore the faithfull shall liue because Christ loueth But the former scence séemeth beste to agrée out of the which we maye gather thys Doctryne that Christ is the cause of our lyfe M. For we are dead and oure lyfe is hidde with Christ in God Colos 3 3. In the beginning he noateth the cause why hee would be séene of his disciples and not of the world because Christ cannot bée séene but according to the spiritual life of the which the worlde is quite voyde The worlde seeeth not Christ and no meruaile for death is the cause of blindnesse But so soone as it beginneth to liue in Spirite it hath eyes to sée Christ 20. That daye shall yee knowe that I am in my Father and you in me and I in you R. Many by this Daye of the which Christ speaketh heare vnderstande the feast of Penticoste C. But he rather vnderstandeth all that time from the first declaration of the power of his spirite vnto the laste resurrection For then they beganne to knowe but it was a sertaine sciender instruction because as yet the holy Ghost had not so effectually wrought in them For to this effecte his wordes tende that it cannot be knowen by a certaine trifeling speculation and vaine curiositie what the sacred and misticall vnion betwixte him and vs is and againe what manner of vnion is betwixt him and his father but rather that this is the only way to know him when he powreth into vs his lyfe by the secret efficacy of his spirite And that is the experiment of faith of the which we spake a litle before Bv. But the Sonne after one manner is in the father and after another manner in vs. For by nature he is in the Father and in vs by participation by grace or by the felloweship of the spirite Concerning beath we haue spoken before in the sixt and tenth Chapters And Sainte Iohn in the Epistle sayeth Hereby wee knowe that we abyde in him i. Yoh 4 1◠and he in vs because he hath geuen to vs of his spirite C. Therefore we are sayde to be in him because we beeing graffed into his body ar made pertakers of righteousenesse and of all goodnesse he is sayde to be in vs because he declareth by the efficacye of his spirite that hee is the cause and authoure
of oure lyfe But whereas the Arians haue in time past abused this testimonye to prooue Christe to be God by participation only and grace their cauill may easily be confuted For Christ doth not simply defend his eternall essence but commendeth that deuine power which was reuealed in him For as the Father left all fulnesse of goodnesse in his sonne so in like manner his sonne hath powred hym selfe wholy into vs. 21. He that hath my commandementes and keepeth them the same is hee that loueth mee and hee that loueth me shall bee loued of my Father and I will loue him and wil shew my ovvne selfe vnto hym Bv. Heare the Lord repeateth that againe which he had otherwise propounded before saying If ye loue me keepe my commaundementes C And againe he exhorteth the Faithfull and teacheth that the true proofe of their loue toward him consisteth in this that they obserue and keepe his commaundementes of the which matter he so often times admonisheth his Disciples lest they shoulde swarue from the same because we are more proane to nothing than to carnall affection insomuch that vnder the name of Christe we loue somewhat besyde Christe To the which effecte pertaineth this saying ef saincte Paule Although wee haue knowen Christ after the fleshe 2 Cor. 5 16 now yet henceforth knowe wee him so noe more Therefore if any man be in Christe he is a newe creature M. He sayeth not simply yf any man kéepe my commaundementes but he sayeth Hee that hath my commaundementes and kepeth them C. And to haue the commaundemenâ—s signifieth to be rightly instructed in theÌ„ to frame him selfe his life vnto them Bv. And by the commaundementes he vnderstandeth faith and loue A. For this is his commaundemente that wée beléeue his name i. Ioh 3.23 and loue one another And then he addeth the reward or fruite of faith and of perseueraunce in the loue of God by which he encourageth those that ronne well to goe forwarde And hee that loueth mee shal bee loued Bv. To beloued of the Father is to be receiued into the frendshippe of the most high God and to be preserued and defended by God M. But heare it may be demaunded howe Christ sayeth that he is loued of the Father whiche loued him as though wee must fyrste loue him before we can be loued of the father C. Obiection For Christ speketh as though men might preuent him with their loue the which notwithstanding is verye absurde Rom 5 i0 for at such tyme as we were his enemies he reconciled vs to himselfe Also S. Iohn saith In this is loue not that wee loued God but in that he loued vs. i Ioh 4 i0 But heare is no controuercy concerning the cause or the effecte Terefore it is gathered amis that the loue wherewith we loue Christe must néedes goe before that loue which God beareth vnto vs. For this only is the purpose of Christe to shew that al they shal be blessed which loue hym because they shal be loued of the father in like manner againe not that God beginneth then to loue them but because they haue the testimony of his fatherly loue writen in their hartes To the same effecte pertaineth also that which followeth in the nexte member where he sayeth And wil shewe my owne selfe vnto him C. knoweledge verelye goeth before loue but this is the purpose of Christ that he wyll geue vnto the true imbracers of his Doctrine strength to profite daylye in the faith that is to saye I wyl bring to passe that they shall come néerer and more familliarlye vnto mée Bv I wyl increase in them my gifts that from thence foorth they knowing more rightlye and fullye the misteryes of Gods kingdome maye bée ioyned at the last by the same perfect faith vnto me and maye also enioye mée to theyr soules health For faith and the knowledge of Christ haue theyr degrées whiche encrease more and more tyll they growe vnto the full measure C. Hereby wée maye perceyue that the fruite of Godlynesse is the going foreward in the knowledge of Christ For he which promised to geue vnto him that hath reiecting Hipocrites maketh all to profite in the faith who vnfainedlye imbracing the doctrine of the Gospell frame them selues wholly vnto the obedience thereof And herevpon it commeth that many going backward we doe sée scarce the tenth man to goe forewarde in his right course because the greater part is vnworthy to behold Christ Also we must noate that more ample knowledge of Christ is here set forth as a singular rewarde of our loue to Christ wherevpon it followeth that it is an vnspeakeable treasure 22. Iudas sayeth vnto him not Iudas Iscariot Lord vvhat is done that thou wilt shewe thy selfe vnto vs and not vnto the world B. Because the Disciples had not receyued as yet the spirite of trueth they vnderstoode lyttle or nothing of all those thinges which the Lorde spake Wherevpon Iudas here demaunded a question no more to the purpose than Thomas and Philip had done before The Lorde had shewed vnto them that his departure should profite them more than his carnal presence and that therefore there was no cause of sorrowe but rather occasion offered them dilligently to obserue and kéepe his commandements Nowe Iudas but not Iudas Iscariot the Traytour but Iudas whose syr name was Thaddeus whose Epistle also is called the Epistle of Saint Iude as knowing none of these thinges sayde Lorde what is done C. It séemed vnto him verye vnméete that Christ which was and is the sonne of righteousnesse by whome all the worlde ought to be illumined shoulde lyghten onelye a fewe and not spreade forth his beames vppon all Bv. As if he had sayde Howe maye it bée séeing thou art nowe knowne vnto all menne that thou shouldest manifest thy selfe onelye vnto vs and not to the worlde R. Are not we also in the worlde are not we a parte of the worlde Wherefore if thou manifest thy selfe vnto vs arte thou not also manifest to the worlde 23. Iesus aunswered and sayde vnto him Yf a man loue mee hee vvill keepe my sayinges and my Father vvill loue him and vvee vvill come vnto him and dvvel vvith him C. The aunswere of Christ doth not explicate the whoale question for that there is no mencion in the same of the first cause why Christ shewing him selfe to a fewe dyd hyde him selfe from the greater number of men For at the first he founde all alyke that is to saye quite gone astraye from him Wherefore he can choose none which loue him but the chooseth some out from among his enemies whose heartes he maye bende to loue him but he thought it not good at this tyme to touch that difference which was farre from the purpose His purpose was to exhorte his Disciples to the earnest desyre of Godlynesse that they might profit more and more in the faith Therefore he thought it sufficient to put a difference betwéene his Disciples and the
world by this noate that they should obserue and kéepe the doctrine of the gospel And that this noate belongeth vnto the beginning of faith because it is the effect of calling And Christ sheweth by these wordes how we shall rightly obaye the Gospell namelye for when our dutyes and externall actions doe spring from the loue of the same For our armes and force and our whole body also laboureth in vaine except the loue of God doe raigne in our heart which gouerneth the externall members Nowe séeing it is sertayne that we kepe the sayings of Christ yf so be we loue him and contrarywise we loue him yf wée kéepe his commaundementes it followeth that we cānot finde in the whoale world the true and perfect loue of hym because there is no man which perfectly keepeth hys commaundementes Notwithstanding their obedience is acceptable vnto God who do all that they can to reach vnto this perfection And my father wil loue him R. In this place we haue the greate and wonderfull benifits of God whiche procéede from the fruites of the Gospell The fyrste is that God the Father loueth the faithfull Nowe if God be with vs Rom 8 3i who can be against vs If the Lorde loue me I will not care what man or Sathan can do vnto me The second is that boath the Sonne and the Father will dwell with him that beléeueth the word of God Than the which benifits what greater can be deuised For the Father the sonne are very bountifull and benificial ghuestes they came not empty handed neyther doe they go awaye without saluting their hoast but as they bringe with them the treasure of all goodnesse euenso they leaue behynde them the blessing of all goodnesse C. And he speaketh not heare of that eternall loue with the which God loued vs before the foundation of the worlde was layd but of the same with the which he sealeth our harts when he maketh vs pertakers of his adoption And he meaneth not that firste illumination but those degrées of faith by whiche the faithfull must goe forward dayly according to this saying to him that hath shal be geuen Therefore the Papistes doe draw amis from this place two sortes of loue with the which we loue God They immagine that we loue God naturally before he doeth regenerate vs with his spirite by whiche aptnesse and readinesse saye they we deserue the grace of regeneration As though the Scriptures dyd not teache and experience plainlye proue that we are quite tourned awaye from God and are haters of him vntyll suche tyme as he chaunge our hearts Wée must remember the purpose of Christ that he and his Father wyl come to confirme the faythfull in the euerlasting assuraunce of grace in such wyse that they maye feele the grace of God to rest vpon them and maye be dayly increased more and more with the gyftes of God A. Therefore we ought to desyre this spirituall presence of Christ in our prayers and not that carnall corporall presence of the which the Papistes dreame The Lord dwelleth in the hartes of his saintes by faith whome the heauens must receiue vntill the time come that all thinges be restoared which God hath spoken by the mouth of all his holy prophets synce the world beganne 24. Hee that loueth mee not keepeth not my sayings and the vvord vvhich ye heare is not mine but the Fathers vvhich sent me C. Because the faythfull are mixed in this worlde with vnbeleuers and because of necessitye they must be troubled as it were in the tossing and raginge waues of thesea Christ againe confirmeth them by this admonition lest they shoulde be drawen awaye by euell examples As if he should saye Haue no regard vnto the worlde neither depend vpon the same because their shall be all wayes some which shall contemne me and my doctrine but constantly retayne ye to the ende that grace which ye haue allwaye imbraced And herewithall he declareth that the worlde doth suffer Iuste poonishment for his ingratitude when it perisheth in his blindenes when by the contempte of true righteoussnes it bewrayeth his wicked hatred against Christ B. To kepe the sayinges of Christ is nothing else but to beleue that the same is true and wholsome and also to cleue vnto the same with our whole harte euen as we may gather by the Scripture Heare O Israll the ordinaunces and the Lawes which I propose to you this daye that ye maye learne them and take hede to obserue them Yf by keping the commaundementes of God ye vnderstand the fulfilling of them no man shall kepe them but if ye vnderstand it for seeking to fulfill them then all the godly kepe them For he cannot choose but geue him selfe to the keeping of the commaundementes of God which truely knoweth the same to be of God A. Contrarywise not to kepe the Lords sayings is to reiecte the doctrine of Christ and to contemne his commaundementes which all the wycked are wonte to doe And the word which ye heare is not mine C. Leste the disciples should fall or slide awaye for the obstinat wickednes of the worlde Christ seketh againe to confirme his doctrine when he testifieth the same to be of God and not deuised in earth by man And in this consisteth the stedfastnes of our Faith yf so be we know God to be our guide and are grounded vppon nothing else but vppon his eternall truth Therefore howe much soeuer the worlde doth rage in his madnes let vs followe the doctrine of Christ which far surmounteth heauen and earth In deuiding the worlde to be his he frameth him selfe to his disciples as if he shoulde saye that the same was not of men because he faythfully deliuered that which was committed to him of his Father Neuertheles let vs knowe that for somuch as he is the euerlasting wisdome of God he is the onely well spring of doctrine and that they haue spoken by his spirite which haue bene Prophetes from the beginning A. Diuers like sentences vnto this we haue heard before as My doctrine is not mine but my fathers which sent mee Also Those thinges which I haue heard of him I speake in the worlde 25. These thinges haue I spoken vnto you being yet present with you 26. But the comforter which is the holy ghost whome the Father wil sende in my name hee will send in my name he shall teache you all things and bring all thinges to youre remembrance whatsoeuer I haue sayd vnto you The Lord knew well ynough how rude and ignoraunt his Disciples were and that they were not capeable of those thinges which he spake the which they suff ciētly declared by questioning with hym as we haue heard first in Thomas secondly in Phillip and thirdly in Iudas For this cause lesse they shoulde be discouraged he promysed vnto them nowe the second time the holy Ghost the spirit of truthe which shoulde be vnto them a continuall teacher and which shoulde abyde with them
what thing worthy of hatered did the most méeke and louing Lord Iesus commit He deliuered from destruction he deliuered from the tyranny of the Deuell he extinguished the strength of synne he broughte manking out of seruitud and bondage into the gloriouse libertie of Gods childeren he hath geuen vnto men the participation of the holy Ghost and the kingdome of heauen to be our dwellyng place Wherefore he was rather to be commended of all men than to be hated But none of these thinges could mooue them For they hated him without any cause whome they should most entirely haue loued B. That which is written in the Psalme he sayeth was written in the Lawe because by the name of Law hée vnderstood the whoale Scripture C. Also the whoale doctrine of the Prophetes was nothing else but an Appendix of the Lawe And we know that the Ministery of Moyses continued but tyll Christes tyme of the which wee haue spoken in the seuentéene verse of the eyght Chapter going before Also he calleth it theyr lawe not for honours sake but that they might be more sharplye nipt with a familiar tytle As yf he should say they haue a Law geuen vnto them as it were by birthright in the which they sée their manners liuely drawen forth vnto them M. Where we haue to noate howe the wicked by their wickednesse fulfill those thinges which are foreshewed in the holy Scriptures The Iewes knewe this place of Scripture and yet notwithstanding they were so blinded that they did not perceiue that they fulfilled the same by hating Christ yea and if any had toulde them of the same they would in no wise haue acknoweledged it 26. But when the comforter is come whome I will send vnto you from the father euen the spirite of trueth whiche proceedeth of the Father he shall testefie of mee Bv. This also pertaineth to the consolation of the sayntes in persecutions which they suffer for the confession and preaching of the trueth of the Gospell C. For after Christ hath shewed that the Apostles ought not to estéeme any whit the lesse of the Gospell because the same hath many aduersaryes euen in the Church it selfe nowe he setteth against their wicked madnesse the testimony of the Spirite As yf he should saye the worlde shall rage agaynst you to some your Doctrine shal be a iestinge stocke and othersome shall deteste and abhorre the same but there shal be no such violent motions which shall shake the strength of your fayth when the holy Ghost is geuen vnto you which shall stablishe you by his testimony Bv. For I knowe howe hard a charge it séemeth vnto you to be which I nowe committe vnto you ye your selues féele howe vnapte and vnprepared ye are to take a matter of so great waight vppon you ye feare I knowe this world armed with wisedome pollicie and with all manner of helpes and strength But I would not haue you carefull the holy Ghost shal be geuen vnto you which shall geue testimony of me in this world and that with so great power that though this world rage neuer so mightely yet it shall preuaile nothing And this verely is our onlye comfort and staye when the world is on a roare on euery syde that the trueth of God beeing sealed by the holy Ghost in oure hartes it regardeth nothing that is in the world For yf so bée it were subiect vnto the Iudgement of men our Fayth shoulde dayly bée ouerthrowen a houndered times Therfore we must diligentlye noate howe we must staye our selues in the midest of so great troubles namelye thus because we haue not receiued the spirite of this world but the spirite of God we knowe what thinges God geueth vnto vs. This only witnesse doeth mightely repell disperse and ouerthrow whatsoeuer the world extolleth to obscure and beat down the power and glory of God Whosoeuer shal be endued with this spirite they haue so litle cause to be discouraged by the hatered and contempte of this worlde that euery one of them shall be conquerers and ouercommers of the same A. For this is the victory which ouercōmeth the world 1. Ioh. 5.4 euen our fayth In the meane time wée must beware that we do not depend vpon men For so soon as Fayth beginneth so to wander yea so soone as the same beginneth to goe forth of the sanctuary of God it must needes be miserably tossed Therefore it muste bee reuoked and brought to the inward and secret working of the spirite which the faithfull knowe to be geuen them from heauen And the spirit is sayd to testify of Christ because it retayneth and kéepeth the same fayth in him aloan that we might not séeke any part of our saluation in any other Moreouer he calleth the holy Ghost the comforter that is to saye our Instructor our aduocate and patrone that we bearing our selues bould vppon his defēce should neuer feare For Christ went about by this title to confirme and strengthen our fayth lest it should quail in temptations whom J will sēd vnto you C. He sayeth that he will sende his spirit from his Father and that the same shal procéede from the Father to make the same of more authority For the tstimony of the spirite could not suffice against so many strong assaults except we were perswaded that the same proceeded frō god Therefore it is Christ which sendeth his spirite but out from the heauenly glory to the ende we might know that the same is not a humaine gifte but the assured pledge of Gods grace But wheras in this place it is called the spirite of trueth it is to be applyed to the present circumstance For we must vnder stande an Antithesys or comparison for because without this witnesse men are diuersly caryed thys way and that way and knowe not where safely to rest but wheresoeuer he speaketh there hée deliuereth mens mindes from all doubting and feare of erroure A. Wherevpon the Apostle sayth It is God which stablisheth vs with you in Christ and hath anoynted vs which hath also sealed vs 2. Cor. i. 2i and hath geuen the earnest of the spirite into our heartes B. This spirit worketh all righteousnesse and truth in the sayntes it gloryfyeth Christ makinge them bould to confesse hym to be the only sauioure yt teacheth all thinges and maketh all those thinges which Christe hath spoken to be vnderstoode to bee shorte it leadeth into all trueth and therefore it is properly called the spirite of trueth 27. And yee shall beare wittenesse also because ye haue been with me from the beginning C. The meaning of Christe in these wordes is not that the testimony of the spirite is such that the Apostles shoulde haue the same priuately and aloane but that he would by them spread the same farther because they should be the Instrumentes of the spirite euenas he had spoken by their mouth As if Chryste shoulde haue sayde Bv. When I saye that the spirite shall beare witnesse of mee I
iudgement of the Spirite doth begin at the demonstration of sinne For this is the begininge of spirituall doctrine that men are borne in sinne that they haue nothinge in them selues but the cause of sinne As yf he should saye The Spirit when he commeth shall shewe and conuince that sinne raigneth in the world withoute mee Wherfore infidelytie is here named because it doth seperate vs from Christ and so bringeth to passe that ther is nothing left in vs but sinne To be short in these wordes is condemned the corruption of humane nature least we should thinke that we haue any drop of perfection in vs without Christ M. Therfore we see here that it is expressed by a manyfest sentence that not to beleue in Christe is sinne For it is the commaundement of God that wée beleue in his sonne 10. Of righteousenes be cause I goe to my Father and ye shall se me no more C. We muste noate here the order of degrées which Christe vttereth Nowe he saith that the world shall be rebuked of 〈◊〉 righteousnes for men do not hoongar and thirste after righteousnesse nay they disdaynfully reiecte what so euer is spoken of the same excepte they be touched with the féeling of sin Specially we must thus iudge of the Faithful that they cannot profite in the Gospell except they be first humbled the whiche cannot be without the knowing of their sinnes It is the proper Office of the Law to call mens Consciences to the Iudgment of God and to wounde them with feare but the Gospell cannot be rightly preached but it muste bring from sin to righteousenes and from death to lyfe Therfore it is necessarye that it borrow from the Lawe this firste parte of the whiche Christe speaketh here Moreouer by righteousenesse in this place Christ vnderstandeth that righteousnes which is geuen to vs by his grace Christ sayth that he geueth not this without his fathers consent that not without cause For as he rose agayne for our iustification so now he sitteth at the right hande of the Father that he mighte vse that power which is geuen to him and might so fulfill al thinges In fine he neuer sendeth from his heauenly glory the odore of his righteousenesse vnto the worlde but the Spirite pronounceth by the Gospell that this is one way by whiche we are counted iuste Therefore this seconde degrée of the coniunction of sinne that the Spirite might plainly proue and shewe vnto the worlde what true righteousenesse is namely that Christe by his assencion into Heauen hath appoynted the kingdome of lyfe and now sitteth at the right hand of the Father that he may stablish true righteousnes A. Therefore there is no other waye to obtayne true righteousnesse than to imbrace the Gospell with true Faith For he which trulye beléeueth is trulye iustified 11. Of Iudgement because the prince of this worlde is iudged already C. Iudgement in this place signifieth right and equitie as in diuers other places of the Scripture also and it is the contrary to that which is disordered dispersed cōfounded This therfore is the sence That Sathan so longe as he hath rule doth mix disorder and trouble all thinges that there might be a foule and deformed order of the workes of God but when he is put from his tyranny by Christ that then the worlde is repayred and good order beginneth to appere Thus the Spirite rebuketh and conuinceth the world of Iudgement That is to say Christ hauing ouercome the Prince of Iniquitie restoreth into good order those thinges whiche before were confounded and out of frame M. Sathan therefore was ouercome by the comming of the sone of God as by the more mightie but that is then knowne when by the power of the spirite the kingdome of Christ shineth in the harts of mortall men A. Concerning the which reade in the twelfth Chapter goyng before and the xxxi verse 12. I haue yet manie things to say vnto you but ye cannot beare them away now 13. Howbeit when he is come which is the spirite of truthe hee will leade you into al truth He shall not speake of himselfe but whatsoeuer he shall heare that he shall speake and he will shew you thinges to come M. It appeareth that the Lord among all other consolations proposed this before his Disciples as chiefe and that hee afterwarde doubled the same because they should receyue the holy Ghost to be their teacher comforter and Aduocate by whom they should be led and gouerned in all thinges By this promise he incourageth them to reueale the sorrow and heauinesse of their hart by which it came to passe that they coulde not well vnderstande those thinges which were spoken C. And because there was no other stay but doctrine vppon whiche they might reste he geueth them to vnderstande that he hath tempered the same according to their capasitie As if hee should say Yf that be not sufficient to stablishe and staye you whiche ye haue heard of mee staye a while For heareafter you being taught by the instruction of the Spirit shall want nothing he shall profite and finish that in you which is as yet but newly begon M. Here the Ministers of the worde haue an example to folow namely that they them selues might haue a consideration of the weaknes of others whom they take in hand to instructe either in Doctrine or in Dissiplyne and to burthen them with no more than they ca◠presently beare For there are sertayne increments and measures of the giftes of Christ in the minds of the faithful insomuch the all men are not capeable of al thinges Yf so be ye should by and by at the fyrste chopexpounde vnto a Iewe newlye instructed the misterye of the holy Trinitie according to the fulnesse of our Faith neither his vnderstanding can conceiue it nor his memory carye it away C. Now it may be demaunded what thinges those were whiche the Apostels as yet were not apt to learne The Papistes to thruste in their owne inuentions in steade of deuine Oracles do wickedly abuse this place Christe say they promised new reuelations vnto his apostles Therefore we must not content our selues with the Scriptures only aboue the which Christe called his Disciples But séeing Christe houldeth his peace which of vs can say either those be they or those be they Or if he dare presume to say so how wyll hee proue it Who is so vaine or rashe who although hee spake these thinges which are true will afirme without any deuine testymony that they are those thinges which the Lorde woulde not they speake C. Moreouer the Spirite is called the perfecte scolmaster of trueth which Christ promised vnto his Apostles But to what end promised he the same but onely that they might deliuere the same wisdome which they had receiued from him That spirite is geuen the which beinge their guid and directour they discharged the office committed vnto them The same spirite had led them into all truethe when
they did put the summe of theire doctrine in writinge To this doctrine whosoeuer thinketh that somewhat must be added as though the same were lame and vnperfect he doth not onely accuse the Apostels of fallse dealyng but also it is blasphemuse agaynst the spirite Yf so be the doctrine the which they haue put in writing came as yet from yong instructed scholler and nouices yet were it not a vaine and superfluose adition but nowe seing their writinges be as it were prepetunall to the Reuelation of the spirite which was promised and performed vnto them their can nothing be added vnto the same without great iniury done vnto the spirite But when we come to the matter it selfe the Papistes are very vayne ridiculouse For they define and afirme that those secretes with the Apostles were not able to conceiue and comprehende were but childishe and trifeling ioyes then the which there can be nothing more vaine and foolish They woulde haue forsooth the holy Ghost to descend from heauen to teach the Apostles how to consecrate their chalices with their altares how to baptize belles and to make holy water and how to selebrat masses But how do fooles and children learne which haue all these thinges at their fingers endes very perfecte M These are Iolly fellowes which place the Instruction and reuelation of the holy ghost in the Church after the Gospel as though those thinges alone which Christ taught in the flesh and which the disciples could conceiue pertayned to the Gospell and that those thinges which the holy ghoste taught after the departure of Christ which the Apostles coulde not conceyue and carrye before they had receyued the holy Ghost are these notable and erce lent ceremonyes of dayes of meales of garmentes and such lyke B. For they contend affirme that these many thinges which Christ saith his Apostles coulde not beare as yet are to be vnderstoode to be those ceremonies whiche haue crept into the Churche and whiche are very gainefull vnto them But what can be more foolishlye spoken R. For séeing those ceremonies doe sauour more of the fleshe than they doe of the spirite how coulde it be that they shoulde be reuealed by the spirite when the spirite and the fleshe are contrarye one to the other Let vs therefore except we will bée vnthankefull vnto GOD staye oure selues and be contented with that doctrine of the whiche the Apostles are authours as the Scripture doth testify seeing the full perfection of heauenlye wisdome is contayned in them whiche maye make the man of God perfect Beyond the same we think it not méete for any man to passe For in this consisteth high breadth and depth to knowe the loue of God which is offered to vs in Christ Ephe 3 28 This knowledge is aboue all other knoweledg as sayeth the Apostle Paul And when he sayeth that all the treasurs of wisedome and knowledge are hidden in Christ Gala. 3 i. he doth not Immagin any vnknowen Christ but such a one as by hys preaching he hath liuely depainted that we maye behold him euenas it were before our eies crucâ—fied But lest any doubt or Ambiguity should remaine Christ hym selfe afterwarde expoundeth his owne wordes shewing what thinges those were which the Apostles could not then beare and with all declareth what the office of the holy Ghost is saying He shall not speak of him selfe but whatsoeuer hee shall heare C. Many restrayne this vnto the spirit of prophesy A. For there wanted not in the Apostles tyme Acts xi 28 some whiche forshewed thinges to come as we may reade of Agabus Acts. xxi xâ— who prophesyed of the famine to come in the Emperoure Claudius dayes and what should happen to Paule at Hierusalem he forshewed to the Bretheren also the Apostles them selues by the reuelation of the spirit prophesyed of many thinges concerning Antichrist and his members Act xx xxix all which thinges are most true i. Tim. 4 i 2 Tim. 3 19 2. Pet 2. i Iude. i 4 C. Howebeit Christ in this place séemeth rather to speake of the state of his spirituall kingdome which the Apostles sawe strayght after his resurrection but yet could not by anye meanes comprehende the same The treasures of this secret wisdome Paule expoundeth in his firste Chapter of his Epistle to the Ephesyans When Christ sayeth that the spirite shall not speake of him self he confyrmeth that which went before He shall leade you into all trueth He meaneth therefore that whatsoeuer the spirit bringeth procéedeth from God Notwithstanding the Maiesty of the spirite is nothing deminished by these wordes as though eyther he were not God or else weare inferioure to the father but they are spoken to the capascity of our mynd For because of the vayle which is before our eyes we do not sufficiently perceyue with howe great Reuerence we ought to receyue those thinges which the spirit reuealeth vnto vs therefore mencion of the Diuinity is made Euen as in another place it is called the earnest by which God hath established our saluation and the seale Ephe. i. i3 by which he sealeth the sertaynty of the same vnto vs. To conclude the purpose of Christ was to teach that the doctrine of the spirite was not of this world Iohn 17. but that it came out of the heauenly sanctuary euenas Christ often times testifieth of his doctrine 14. Hee shall glorifie me for hee shall receiue of mine and shall shewe vnto you C. Nowe Christ sheweth that there shall not come a spirite which shall erect and set vp a newe kingdome but whiche shall rather establish the glory geuen to him of the Father M. Notwithstanding he speaketh not this for the affection of his owne glory but vppon a desyer to pacifye and quiet the mindes of hys Discipls lest they should think that they should so receiue another comforter that they shoulde be seperated deuided from him as though by them he shoulde deale in another mans cause and not in his owne the which they tooke very greuouslye for the loue which they bare vnto hym C. Many dreame that Christ had onely taught hys Disciples the fyrste Principles and afterwardes deliuered vnto them more profounde matters Thus they make noe more accounte of the Gospell than they doe of the lawe the which is sayd to haue bene the Schoolemayster of the Iewes vnto Christ After this error there followeth an other no lesse intollerable as that Christ hauing nowe taken his leaue Gala. 3 24 and béeing entered into hys kingdome had nothing to do and had appoynted the holye Ghost to be in his place From this ground the sacriledge of Popery and of Mahometisme hath come For although these Antichristes are much vnlyke one to the other in many thinges yet notwithstanding they haue all one beginning For they saye that by the Gospell we are entered into the right fayth but yet that we must séeke for the perfection of doctrne from another As though Christ
theire desiers whiche exceeded very much by this meanes which he prescribeth Hee promiseth not vnto his disciples the grace of his Father which might deliuer them from all care and labour but whiche mighte arme them with inuincible fortitude agaynste theyr enemies and defende them agaynste the huge heape of dissentions whych they shoulde sustayne Therfore if we desire to bee saued according too the Rule of Christe we muste not desire to be frée from euils neyther muste wee praye vnto God to deliuer vs by and by into blessed reste and peace but we must coÌ„tente our selues with a sure truste and hope of victorye and must stronglye and constantly resiste all euils from the which Christe prayeth hys father that wée may haue a happy deliuerance 1. Cor. 10.13 R. For God is faithful which wil not suffer vs to be tempted aboue our strengh Mat. 6.13 but in the midest of temptation will make awaye that we may be able to beare it M. To thys effecte perteyneth this petition of the Lordes prayer Leade vs not into teÌ„ptation but deliuer vs from euill C. To be shorte God taketh not those that are his out of the worlde bicause hee woulde not haue them Idle and sloughfull yet notwithstanding he deliuerethe them from euill leste they shoulde be destroyed For he woulde haue them fyghte but he woulde not haue them wounded to deathe R. Therefore by this woorde Euill vnderstande not affliction Crosse and death but sinne impietie infidelitie and falling a way from the Gospell the which euil being taken away other euills wil turne to good For in that Christe hath taken a waye synne the euills and wages of synne remayning hee declareth his glory and power by which of euill hee maketh good For deathe bycause it is the rewarde of synne and the Crosse bicause it is the hyer of sinne are euills but synne beeyng taken a waye by faythe they are made good and they must abyde with the Godly in this worlde that they may be proued and purged as it were through fyre 17. Sanctify theÌ„ through thy truth thy worde is the truthe M. Before hee sayde I haue giuen vnto them thy worde nowe he prayeth that they mighte bee sanctified with the spirite of God at their entering into the Apostleship whereby the truthe of God mighte be spred throughout the whole worlde that is to saie that they mighte supplie his roome and bee confyrmed Therefore this sanctification comprehendeth the kingdome of God and the righteousnesse thereof that it mighte also bee extended to all the béeleeuing though not Apostles the whiche is brought to passe when God renueth vs by hys holy Spyrite and confyrmeth the grace of renouation in vs and continueth the same to the ende Fyrste of all therefore hee prayethe that the Father woulde sanctifie hys disciples that is too saye that hee woulde whollye addiecte them vnto him and take them too him selfe as a holie and principall charge Secondlye hee shewethe the manner howe hee woulde haue them sanctifyed and that not withoute cause For there are sertayne braynesicke Menne whiche babble and prate muche of sanctification but doe omit the truthe of God by whiche hee consecrateth vs too him selfe Moreouer bycause others no lesse mad than they do tryffle and toie with that truth of the which ther is mention made here and do in the meane time neglecte the worde Christ plainelie affirmeth that the truth is no wher els to be found than 〈…〉 which doth 〈…〉 is it 〈◊〉 For 〈…〉 be sâ—â—â—led with â—â—â—pe and work according to the custome of the lawe saâ—â—g the bloude of Christ is mutable and hâ—ddeâ— from our eyes Therfore it is 〈◊〉 the consciences by the worde of the Gospel which is the truth And the word is this Christ dyed for vs 〈…〉 for my â—â—eepe â—ake ye 〈…〉 thys is my body which iâ— giuen for your drynke yeâ— this is my bloude â—hiche is shed for you And suche lyke 1 Pet. â— 18 Ioh â— 1â—.15 Mat. 26 26 Ephe. â— 26 In this sence Paule affirmeth that the church is clensed by the fountayne of water in the worde of life R. Also Christ sayth Now are ye all cleane through the vvorde which I haue spoken vnto you And Peter sayth Ioh. 15.3 Purifying your soules in obeying the truth by the spirit C. It is God onely whiche sanctifieth 1. Pet. 1.22 A. I am the Lorde sayth he vvhich sanctifie you but bicause his Gospell is the power of saluation to euerye one that beleeueth whosoeuer forsaketh that meane Rom. 1.19 he must needes be more filthe euery day than other Truthe here by excellencie is taken for the light of Heauenly wisedome in the which God hath reuealed him selfe vnto vs that hée mighte make vs lyke 〈…〉 18. As thou dyddest send me into the worlde euen so also haue I sente them into the worlde C By another Argumente he confirmeth his prayer namely bicause his and the Apostels calling was all one Now sayth he I commit vnto them that office which hytherto I my selfe haue sustayned and borne at thy commandement Therefore it is necessary that they be instructed and armed with the power of thy spirite that they maye bee able too beare so greate a burthen M. And he vseth here according to the Hebrue phras one tence for another as I haue sent for I will sende For hee sente them not vntyll after his resurrection Mar. 16.15 Also here we haue to noate who they are whiche may hope that this heauenly santification shal bee geuen them to discharge the office of preachyng There are some whiche runne of them selues vncalled and there are other some which beeing only taught and called of men runne without the diuine disposition and calling of God Neyther of them haue to hope for the sanctification of the spirite But they whome Christ sendeth into the worlde which are sanctified by the spirite of God to be ministers of the truth Suche were the Apostles whom Christ inteÌ„ded to send foorth into the world euen as he him selfe was sent foorth of the Father Also we muste weye how greatly we oughte to esteeme the doctrine of the Apostles Althoughe they were men yet notwithstanding by the testimonie of Christe him selfe they were so sent into the worlde euen as he was sente of the Father Therefore he which heareth them heareth God hym selfe and he which despiseth them despiseth God Luk. 10.16 Finally let vs consider to what ende the Apostles were sente into the worlde R. They were sente of Christe euen as Christ was sente of the Father Nowe Christe was sente to shewe the will of his Father that is to saye the Gospell he was also sente to be a lyuely example and to beare the crosse M. not to rule in the worlde after the manner of men but to be as it were the seuaunte oâ— others when as notwithstanding he was Lorde of all R. Euen so also the Apostles were sente not to teache mans inuentions but the
Gospell not to liue at their owne pleasure but that their light might shine before men not to be Princes of this worlde but to beare the crosse wyth Christ Who came not to be ministred vnto Mat. 20.28 but to minister him selfe and to giue his life a redemption for many M. Wherfore let the Bishoppes of Rome marke well and sée how they defend their Lordship which they haue in the Churche vnder the pretence of Christ 19. And for theyr sakes sanctifie I my selfe that they also mighte be sanctified through the truthe R. To sanctifie is to ceparate to diuine vses C. Therefore in these words he doth more playnly explicate from whence that sanctificatioÌ„ doth come which is wrought in vs by the doctrine of the Gospell namely bicause he hath consecrated him selfe to the Father that his holinesse mighte appertayne vnto vs. For as the blessinge is extended from the firste fruites to the whole increace euen so the spirite â—f God doth sprinkle vs with the holinesse of Christe and maketâ— vs partakers of the same and that not onely by imputation for by this meanes he is sayde to be made vnto vs righteousnesse but he is also saide to be made vnto vs sanctificaon .1 Cor. 1.30 bicause after a sorte he offereth vs to the Father that by his spirite we may be renued into true holynesse And althoughe this sanctification perteineth to the whole lyfe of Christe yet notwithstanding it is specially to bée seene in the sacrifice of hys death bicause then he appeared to be a true Priest whiche consecrated the Temple the Altar all the Vessels Exod. 29.1 and the people by the power of his spirite A. Euen as before tyme in the Lawe it was shadowed R. Christe therefore sanctifieth him selfe That is he is made the instrument of God the Father by whiche he is glorified he offereth and sacrificeth him selfe that we also may be made the instrumentes and true sacrifices of hys diuine glory Sanctification M. For Christe hath not so sanctified hym selfe for vs that we may abide prophane and farre separate from the communion of his spirite and sanctification but although we be saued by hys onely holynesse yet notwithstanding we are sanctified also by the participation of his spirite They which are voyde of the same promise vnto them selues in vayne the fellowship of Christ Wherevpon the Apostle sayth Rom. 6.4 VVe are buried vvith him by Baptisme into his deathe that lykevvyse as Christe vvas raysed vp from the dead by the glory of the Father euen so vve also shoulde vvalke in nevvnesse of lyfe And in another place he sayth Roma 12.1 Offer vp your bodies a quicke sacrifice holy and acceptable vnto God vvhiche is your reasonable seruice This therfore is the sence meaning I sanctifie my self that is I dye for them that they by my death may be filled with the spirite of sanctification and may be made the holy vessels of God by the reuealed spirite of the Gospell M. This the Apostle comprehendeth in these wordes Hebr. 10.10 In the vvhiche will we are made holy euen by the offering of the body of Iesus Christe once for all In the truthe The worde of God is the truth euen as Christ sayd before Therefore the sanctification of the ministers of Christe and of the faythfull Acts. 15.9 Fayth maketh al thinges cleane consisteth in the truthe of Gods worde vppon the whiche fayth is grounded by whiche God purifieth the hartes Without this all things are prophane and vncleane 20. Neuerthelesse I pray not for them alone but for theÌ„ also which shall beleue on me through their preaching R. Thirdly Christe prayeth for all the faythfull whiche should be to the ende of the world This verily bringeth great consolation For if so be through the doctrine of the Gospell we beléeue in Christ there is no cause why we should doubt but that with the Apostles we are vnder Gods protection so that none of vs can perishe This praier of Christ is a quiet hauen into the whiche whosoeuer entereth he is safe from all perill of shipwracke for his wordes are of as great force as if he had solemly sworne that he is carefull for our saluation R. And firste of all this place confirmeth the authoritie of the Apostles agaynst those which very contemptuously extinuate and disprayse the preaching of the Gospell by the Apostles Prou. 20.9 for that they were men also subiect vnto errours And it is true that they were men in lyfe and in workes for who can say my harte is cleane but they preached the doctrine of the Gospel not by humaine but by the diuine ministerie Wherevppon Christe also prayeth for those which shoulde beleeue through their preaching Furthermore let our consciences be confyrmed agaynst the worlde and agaynst all the afflictions of the worlde For so soone as Christe prayed the Father hearde and the father hearing what remayneth but hys grace and readie affection towarde vs C. Let this also suffice vs whiche knowe that our fayth is founded vppon the Gospell preached by the Apoples though the worlde condemne vs a thousande tymes namely that Christe acknowledgeth vs for his speciall charge and coÌ„mendeth vs to his father Ioh. 11.41 of whom he can not choose but be heard C. When he addeth Throgh their preching He very well expresseth the forre and nature of fayth M. Euen as the Apostle Paule also Rom. 10 17 when he sayth that fayth coÌ„meth by hearing And the worde of the Apostles is nothing else but the Gospell which they were commaunded to preach in the worlde Mar. 16.15 C. Wo then vnto the Papistes whose fayth is so farre from thys rule that they are not ashamed most blasphemously to say that the scriptures are like vnto a Shipmans hose and to a nose of waxe and that therefore the tradition of the Churche shall be their direction and rule of fayth But let vs be assured that the same fayth onely is approued of the sonne of God our Iudge alone whiche is conceyued by the doctrine of the Apostles For there shall no certayne testimonie any where else bee founde than in their writinges We muste also note what fayth the word of the Apostles doth bring foorth This Christ declareth when he sayth Which beleeue in me Let nowe the Iewes Turkes and Romishe rable glory of their fayth but it maketh no matter what euery one beleeueth and in whome he beleeueth Euery doctrine hath his fayth but the Apostolicall doctrine begetteth onely the faith in Christ And this faith alone is partaker of this prayer of Christ of the promises concerning euerlasting life 21. That they all maye be one as thou father arte in me and I in thee and that they also may bee one in vs That the world may beleue that thou hast sent me R. That which Christ prayed for his Apostles he nowe also prayeth for all the faythfull that they might be of one fayth
denyall of Christ of the which we haue hard had made him vnworthy of the Apostleshippe For how should he be a faythfull teacher of the fayth whiche had so fowlly fallen from the same He was made an Apostle namely with Iudas But so soone as he had forsaken his place office and dignitie he was also depriued of the honor of the Apostleship Bv. Therfore least he might seeme to be remoued for euer from the fellowship and office Apostolical by the thréefolde denyall he is receiued agayne by the trebble confession of his loue and now as well libertie as authoritie to teache is restored vnto him both whiche he had lost through his owne fault And least the infamie of his fall might any thing hynder him Christ quite wipeth and blotteth away the same Such a perfect restitution both for Peter and also for his hearers was most necessarie for him it was necessarie that he mighte the more boldely execute his office beeing assured of his vocation to the whiche he was restored agayne for the hearers also least the fault remayning still in the man mighte haue giueÌ„ some meÌ„ occasion to despise the gospel Simon Ioanna A. Concerning this name we haue spoken before Iohn 1.42 Simon Ioanna sayth our Sauiour louest thou me Bv. The whiche some referre vnto the Disciples that this might be the sence and meaning Louest thou me more than thou doest these thy brethren and fellowes But it séemeth to be the more simple sence and meaning if so be thou vnderstande that Peter was asked whether he loued the Lorde more ferueÌ„tly than did the rest Peraduenture the question rose herehence for that he leauing his felowes in the Skiffe cast him selfe into the lake not tarying the time of rowing and seeking to come first vnto the Lord standing vpoÌ„ the shore Also because he fund the Sauiour very mercifull vnto him in forgeuing his sinne Luke 7.47 by righte the greater loue is required of him For he to whom more is giuen ought to loue more C. But howsoeuer the matter standeth that way it is most certain that the meaning of Christ in these wordes is that no man can faythfully serue the Church and take paynes in féeding the flocke excepte he haue further respecte than vnto men First the office of teaching of it selfe is laborious and troublesome seeing there is nothing more harde and to keepe men vnder the yoke and obedience of God of whom some are weake some lighte some peruerse some dull some slouthful some hard and vnapte to be taught Preaching a harde office Also Satan for his parte thrusteth in al the lettes and stumbling blocks he can deuise to discourage the good shepheard or at lest to weaken him Therfore none shall câ—nstantly go or warde in this office but he in whose hart remayneth the loue of Christe that he forgetting him selfe and wholly adicting him selfe vnto Christ may ouercome all impediments and stayes Thus Paule declared him selfe to be affected when he sayd The loue of Christ bindeth vs. Bv. To be short Christ requireth of the shepheard burning and earnest loue For the Lorde did not aske Peter as one ignorante what was in the harte of Peter or of any other maÌ„ but he sought to imprint this in the mindes of al his Disciples that he must of necessitie be endued with perfect loue toward Iesus Christ whiche taketh vpon him the care of his flocke C. Therfore let them which are called to gouerne the Church remember that if they will eightly and truly execute their office they must first begin at the loue of Christ Yea Lord thou knowest that I loue thee M. So great is the constancie and trust of a good conscience that it is not afrayde to appeale vnto the knowledge of the Lorde and to take the Lorde him selfe for a witnesse Peter sayth not Thou knowest Lorde that I loue thée more than these doo but Thou knovvest Lorde that I loue thee He exalteth not himself aboue the rest neyther doth he ascribe lesse loue vnto them than vnto him selfe but modestly and simply affirmeth that he loueth the Lord. He could iudge no more of other mens harts than they could doo of his For no man knoweth what is in man 1. Cor. 2.11 but the spirite of man that is in him Euen so we must testifie of the truth of our hart that in the meane time we reiecte not others nor presume to iudge of the spirit of other men Feede my Lambes C. The Scripture applyeth this worde Feede metaphorically to all kinde of gouernment But bicause héere he speaketh of the spiritual gouernmeÌ„t of the Church it is good for vs to note in what partes the office of a shepeheard consisteth For we haue héere no vayne or idle dignitie depaynted vnto vs neyther dothe Christe commit any gouernmeÌ„t to a mortal man that he may vse the same at his own pleasure Christ seeing he is properly the only shepheard of the Church who gouerneth and feedeth his sheepe by the worde of saluation Pastors of Christe to feede hys sheepe bicause he vseth the helpe of men to preache doctrine dothe giue also vnto them his name or at lest communicateth the same with them Therefore they are accounted for lawfull and true Pastors before God which gouerne the Churche by the ministerie of the worde vnder the head Christe Whereby we may gather what burthen Christ layeth vpon Peter and vpon what condition he appoynteth him a gouernour of his flocke Whereby also the wickednesse of the Bishoppes of Rome is playnly inough refelled and dysproued whiche wrest this place to establishe the tyrannie of their Popedome To Peter say they it was sayde aboue the rest Feede my Sheepe Why it was spoken rather to him than to the rest we haue shewed before Supremacie of the Pope But there is nothing geuen to Peter in these words whiche is not aswel common to all the Ministers of the Gospell R. For the Apostles haue all one power bicause they haue all one and the selfe same spirite all one worde of the Gospell giuen vnto them to preach C. Therefore the Papistes doo seeke to proue in vayne that Peter was chiefe bicause he was specially spoken vnto aboue the rest But admit and graunt that he had some speciall honor aboue the rest how will they proue that he was placed in the highest degrée of all other He was in deede the chiefest among the Apostles but shall it therof follow that he is the vniuersal Bishop of the whole worlde Verely whatsoeuer Peter hathe receyued doth no more appertayne to the Pope than it dothe to Mahumet For by what right dothe he chalenge to him selfe to be Peters successor And what man in hys right wittes will graunt vnto him that Christ speaketh here of any right of succession Yet notwithstanding he will be counted Peters successor I would to God he were None of vs doth let him but that he may loue Christ and take care and charge to
honour notable men which are indewed with godlinesse with other rare giftes but they must bée honoured no farther than that God him selfe maye haue the preheminence glorye that Christ with his gospel may shine most clerely For to him the whole glory of the world must giue place B. We must also note that although the Samaritanes were Straungers yet notwithstanding afterward when the Iewes prospered they boasted that they sprang of Ioseph Ioseph last chap. of the 9. booke of the Antiquities of the Ievves as Iosephus testifieth Herevpon this woman called Iacob her Father C. Euen so at this day the Papistes being Basterdes and an Adulterous séede verye arrogantly bragge and boast of the Fathers exalt them selues aboue the lawfull sonnes of God For although the Samaritanes sprang of Iacob according to the fleshe yet notwithstanding because they dyd degenerate and swarue from true Godlinesse this was a preposterous bragging Now they being the ofspring of the people of Cuthah so called of the Ryuer Cuthah C. or at the least wise 4. King 17 24. gathered from among other prophane Nations yet notwithstanding let not to bragge falselye of the name of the holye Patriarche but without any profite Euen so it must necessarily happen vnto all those which ioye amisse in the light of men as to bée depriued of the light of God and to haue no society with the holy Fathers whose title they haue abused 13. Iesus aunswered and sayde vnto her whosoeuer drincketh of this Water Shall thyrst againe M. Againe the Lord aunswereth not vnto all the wordes of the woman but rather to that which appertaineth to the purpose that because shée had so greatlye exalted this Well as though there could no better water be geuen For this cause he expoundeth his former sentence concerning the water C. And although he seeth that he profiteth litle and that his Doctrine is made but a Iest yet notwithstanding he goeth foreward more plainelye to expounde that which he had spoken R. to the ende he might the more styrre vp the woman to séeke that water of lyfe For hée putteth a difference betweene the vse of both Waters as that the one belongeth to the bodye for a tyme and that the other perpetuallye serueth for the refreshing of the Soule For as the bodye is subiect to corruption so the Preseruatiues belonging to the same must néedes bée temporall and transitory but that which quickneth the soule must néedes bée euerlasting 14. But whosoeuer drinketh of the Water that I shal geue him shall neuer be more a thyrste but the water that I shall geue him shall be in him a well of water springing vppe into euerlasting life R. The maner of Drinking of this water is by fayth Therefore euerye one which Drinketh of this water that is to saye euerye one that beléeueth in mée and receyueth of me the promised spirite shall neuer Thyrste but there shall be in him a Well of water springing into euerlasting life This is the verye same which he sayeth in another place Ioh. 7.39 Hee which beleeueth in me shall haue flowing out of his bellye ryuers of water of lyfe This also hée spake of the Spirite which all the beléeuers in him should receyue For hée which hath receyued the holye Ghost by fayth he hath a veyne or spring flowing from sinne to righteousnesse from damnation to Saluation from death to lyfe and from earth to Heauen B. It is most certayne therefore that this Water is the holy Ghost Wherefore if he that hath once Dronke of this Spiryte can neuer Thyrst agayne it is manifest that hée which hath once this Spiryte that is to saye to whome it is once geuen to beleeue shall neuer fall from the grace of GOD. Therefore Paul gloryeth that nothing from aboue neyther from beneathe Rom. 8.35 can remoue him from the loue of GOD which is in Christ Iesu C. Moreouer it is not repugnaunt nor disagréeing with the wordes of Christ that the faithfull euen to the ende of theyr lyfe haue a feruent desyre to haue more plentye of grace For his meaning is not that we shall drinke our fyll the first daye that hée geueth vnto vs his holye Spirite but that hée onelye séeketh to geue vs to vnderstande that the holy Ghost is a Spring flowing perpetuallye and so He which once receyueth the spirite of God by faith is sealed to eternal life that there is daunger lest they should wyther awaye whiche are renewed by Spirituall grace Therefore although wée Thyrst all our lyfe tyme yet notwithstanding it is certaine that wée haue not receyued this Spirite for one daye or for a short time but that the same flowing perpetuallye shoulde neuer forsake vs. Thus the faithfull Thyrst during all the tyme of their mortall lyfe and that feruentlye and yet notwithstanding all that tyme they are full of liuely Licour because howe litle grace soeuer they haue receyued the same doeth daylye moysten them that they can neuer be quite drye Wherefore this fulnesse is not opposed or set against desyre but only against drinesse The which thing in the words folowing as yet he doeth more plainelye expresse There shall sayeth hee bée a Well of water flowing into eternal life for here is a continuall watering noted which in this mortall and transitory life fostereth and increaseth in them heauenlye eternitye B. For as he can neuer wyther away by drouth which hath a spring continuallye flowing in his Bowelles euen so he must néedes be ful of all goodnesse and grace and must alwaies and in all thinges haue present consolation in whome the Spirite of the Lorde the Spirite of Gods children doeth dwell C. Therefore the grace of Christ doth not flowe in vs for a short time but doth continually powre out it selfe vntyll wée come to the blessed state of Immortalytye 15. The Woman sayeth vnto him Syr geue mee of that Water that I thyrst not neyther come hyther to drawe B. This Woman séemeth to bée but a pratler and talker how soeuer shée was elected to eternall life and had the séede of God For there is no doubt but that shee knewe well inoughe that Christ spake of Spirituall water but because shee contemneth him shée maketh no account of all his promises For there is no way to teache so long as hée which speaketh is of no aucthoritye with vs. The Woman therefore verye ouerthwartly replyeth against Christ B. and speaketh these thinges Ironicè that is to saye in a contrarye sence as if shée should saye thou braggest much but I sée nothing if thou canst doe as thou sayest doe it in déede M. Therefore by this example we sée that the elect sometimes so long as they are in darkenesse without the knowledge of Christ doe deride the doctrine of the Spirite as rydiculous and foolishe Wherefore wée must take héede that wée doe not by and by condemne euerye one whome we sée to bée deriders of the Doctrine of Christ
but rather let vs séeke to reduce them after the ensample of Christ to the ryght pathe of trueth 16. Iesus sayth vnto her Goe call thy Husbande and come hyther B. Christ séeking to beate downe the malepartnesse of this woman commanded her to goe and call her Husbande thereby takyng occasion to put her in minde of her euyll life paste C. For when he saw that shée scoffed and Iested at all thinges which he spake he prouided a verye apte reméedye for this euyl for he striketh the Womans conscience with the féeling of her sinne And this againe is a notable example of his mercy for that almost he draweth her against her will which wyllinglye would not come Neuerthelesse we must here note that they must be wounded with the féeling of sinne which are to secure and almost past féeling For to such the Doctrine of Christ wyll séeme as a Tale vntyll they being Sited to the Tribunall and Iudgement seate of God are constrayned to feare him as theyr Iudge whome before they despised After the same manner also all those must bée handeled which in scoffing malepartnesse are not afrayde to rebell against the Doctrine of Christ to the ende they maye know that this their wickednesse shall not escape vnpunished For so great is the ostinacye of a greate many that they wyll neuer vouchsafe to heare him except they bée constrained therevnto Therefore so often as we sée the Oyle of Christ to bée vnsauerye we must mingle the same with Vineger that it maye beginne to sauour Yea this is necessarye for euerye one of vs for we are not seriouslye affected when Christ speaketh except we bée awaked by repentaunce M. For except we be affected with the féeling of our sinnes the largenesse of Gods grace shal be commended to vs in vaine For this cause the Preaching of repentaunce was appointed to go before the Gospel of grace Mark 1.4 15. And it pricketh more if we be but once admonished of our sinnes by others speciallye of our secréete sinnes than if the same were done ten times in the secréesie of our conscience This woman also knew that the Husband which shée had was not her Husbande notwithstanding she could not in the meane time bée brought to repentaunce by the Prycke of her owne Conscience but was driuen therevnto by another mans admonition The like also happened to Dauid 2. King 13. For he was not ignoraunt of his sinnes but yet neuerthelesse he was not drawen vnto repentaunce vntill hée was reproued by the Prophete Nathan And for this cause at the least it shal be profitable to come to Sermons that hauing gotten at the length a féeling of our sinnes we maye repent This therefore the more principall parte is necessarye for vs all that we maye bée made pertakers of Heauenlye grace The other is that we maye acknowledge Christ to bée that well of grace This commeth to passe by the Preaching of the Gospell which leadeth vs to the knowledge of Christ Without this repentaunce is Preached in vaine Bv. And certainelye so often as the righteous Lorde reproueth and reprehendeth our sinnes he doth it to no other purpose than that we shoulde acknowledge our disease and ronne to the Phisition and bée healed We must also here note the modestye and gentlenesse of Christ He might haue sayde What pratest thou of Heauenlye thinges and derydest the woordes of life seeing thou art a vile Strumpet Or else he might haue sayde Goe and call that Adulterer with whome thou hast vnlawful company But because his purpose was to deliuer her out of misery hée thought good not to prouooke her but to bring her faire and softlye to the knowledge and féeling of her owne vncleannesse This example of our Sauiour Christ must bée followed where there is hope of repentaunce where the same is not but by obstinate impenitencye the Doctrine of trueth is resisted there greater seueritye must be vsed Mat. 23.13 Luke 11.42 Luke 20.23 Ioh. 8.44 Euen as we may reade that our sauiour Christ did in diuers places against the Scribes and Pharisees impudent and obstinate enemies of the grace of God 17. The Woman aunswered and sayd vnto him J haue no Husbande M. As yet shée speaketh careleslye and although after a sorte simplye shée confesseth that which is true not suspecting what would followe yet notwithstanding she aunswereth not without carnall wisedome I haue sayeth she no Husbande Bv. desiring to couer her filthinesse and denying Matrimonye dissembled in the meane time Adultery C. Therefore the fruite of that admonition by whiche Christ intended to pricke and prouoke the Womans mind to repentaunce appeared not as yet And truelye the Dronken loue of our selues doeth so dasell our sences that the first prickes and prouocations doth nothing at all moue vs. But Christ verye aptlye prouideth for this dulnesse more forceablye pressing the sore 18. Iesus sayde vnto her Thou hast well sayd J haue no Husbande For thou haste had fiue Husbandes and he whome thou now hast is not thy Husband In that saydest thou truelye C. Christ nowe plainelye layeth her faulte before her M. and conuinceth her secréete sinne that shée might be touched with the féeling thereof and knowing her selfe might desyre the Heauenlye grace and gift of God which was offered Then also he doeth greatly Insinuate him selfe and créepe into her Conscience and bringeth her to this passe that shée beginneth to haue a better Iudgement of him Bv. For by these thinges he declared his Diuinity Iohn 1. séeking by all meanes to profite the Woman euen as he dealte also with Nathanael M. And hée taketh occasion of this matter by the womans aunswere and that verye friendlye and calmelye as it were cōmending her because in making this aunswere shée had tolde no lye but so that with that her commendacion he reuealeth that which shée for shame had kéepte secréete C. But it séemeth here that not one faulte of whoredome onelye is noted For in that shée is sayd to haue had fiue Husbandes it is credible that shee made so often chaunge of Husbandes because shée being a Malepart and disobedient wife constrayned them to bée diuorced from her As if Christ should haue sayde When God had ioyned thée to lawfull Husbandes thou neuer madest an ende of sinning vntyl by many infamous Diuorces thou haddest brought thy selfe to plaine whoredome For he to whome thou kéepest thy selfe is not thy lawfull Husbande but a secréete Whoremonger and yet notwithstanding thou in thine owne iudgement thinkest thy selfe an honest woman thou iustifiest thy selfe saying I haue done no euyll 19. The Woman sayeth vnto him Syr I perceyue that thou art a Prophete C. Here nowe appeareth the fruite of reprehension For the Woman doeth not onelye modestlye acknowledge her faulte but also sheweth her selfe prompt readye to heare the Doctrine of Christ which before shée reiected Repentaunce the beginning of true Docillitye Therefore as we sayde before repentaunce is the beginning of true
there to bée worshipped But the Samaritanes on the contrarye part pretended the example of the Fathers as alwayes the forsakers of true pietye are wont to doe M. because they had worshipped God in that Mountaine Gen. 33.20 Gen. 22.2 Deu. 27.12 Wee reade of Iacob that hée erected an Alter to the Lorde in that place Some affirme that Abraham offered his sonne Isaac in that place Moreouer this mountaine was chosen to serue God there But those thinges which the Iewes obiected out of the scriptures cōcerning the Temple of Hierusalem the Samaritanes did not acknowledge for Authenticall For they allowed not the Scriptures sauing onely the fiue Bookes of Moises And this is the same which the woman sayeth here Our Fathers worshipped in this Mountaine and ye saye that in Hierusalem is the place where wee shoulde worship C. But the Samaritanes dyd verye preposterouslye in forsaking the woorde of GOD and following theyr owne Imaginations in worshypping God Whereby also wée maye note howe disorderlye they deale which preferre the examples of the Fathers before the commaundement of God Such are the Papistes which without any respecte of personnes estéeme them for Fathers which are most vnworthy of all others so to bée counted Moreouer let vs here vnderstande not euery kinde of worship for priuate Prayer might euerye where bée vsed but that worship onelye to the which Sacrifices were annexed Math. 14.23 B. For the Lorde him selfe oftentimes sometimes in the mountaine alone sometimes in other places prayed to his Heauenly Father 21. Iesus sayeth vnto her Woman beleeue me the howre commeth when ye shall neither in this mountaine nor yet at Hierusalem worship the Father Woman M. Although this Womans name was not vnknowen vnto our sauiour Christ yet notwithstanding he doeth not cal her by her proper name but by the common name of her sexe or kinde VVoman First of all because the same was not necessary Shée knewe now well inough that the Lorde had the Spirite of Prophesie Secondlye as yet shée was not made familiar with him And it is a note of familiaritye for a man to call another by his proper name When Christ appeared in the forme of a Straunger to Mary Magdalen first hée called her Woman saying Iohn 2◠VVoman why weepest thou For hytherto he would bée vnknowne vnto her But when hée woulde bee knowne hée sayde Mary which voyce had a greate shewe of familiarytye Beleeue me the howre commeth Christ therefore requyreth to bée beléeued at her hande because without this faith the Doctrine of the Spirite and of the kingdome of GOD is deliuered in vaine Bv. As if hée should saye Woman cast out of thy minde all brawles ouerthwart aunsweres and contencions and if thou beléeue me to bée a Prophete as thou professest beléeue my woordes For I will not faine I wyll not lye but wyll simplye and purelye set foorth the trueth M. Sée therefore that thou do not deride those thinges which I speake as thou hast hitherto done but beléeue them in good fayth and doubt of the trueth of nothing that I shall saye A. By this place it appeareth howe disdainefullye and presumptuouslye they deale which exclude the common sort of men from the reading of the scriptures and from the searching out of those thinges which belong to the true worshippe of GOD and soules health For Christ aunswereth not this Woman saying What matter is it to thée whether God bée worshipped in this Mountayne or at Hierusalem which hast so litle feare of GOD that thou dost not abstaine from committing manifest euyll But rather gette thée home to thy house and looke to thy businesse suffer the Doctours to confer and reason among them selues of so great misteryes it becommeth not thée to talke of these matters The Lord obiected none of these thinges to the woman thyrsting after the trueth but rather was contented to reueale vnto her those thinges which excéeded the capasity of such wise men C. And this aunswere of Christ consisteth of twoo partes In the first he brieflye abolisheth the Ceremoniall worshippe which was instituted vnder the Lawe with the same also which the Samaritanes had deuised without the word of God In the other part hée setteth downe the true waye to worship God When he sayth that the howre shall come in the whiche there shall no peculiar or speciall place bée appointed to worshippe God in hée declareth that the same which was appointed by Moyses was but for a tyme the same time being then at hande when the vaile should bée taken away By this meanes the worshippe of God which was shut vp in a corner of Iudea extended it selfe farther in so much that the Samaritanes were partakers of the same also So that Christ speaketh here of the abrogation of the Law concerning the Temple and the Priesthoode and other externall Rites and Ceremonies M. Therfore we sée howe the worshippe of God in the newe Testament is tyed to no place in so muche that the lawe of God made concerning the true worshippe of God ought to bée abrogated notwithstanding the euyll example of Fathers For he sayeth not onelye Ye shall not worship the Father in this Mountaine but also he addeth Question Nor at Hierusalem What then maye some saye did neuer any man after that worshippe God aright at Hierusalem Dyd not the Apostles abide there a certaine time after Christes death Was not the Churche of the Faithfull there after the resurrection of Christ before and after the destruction of the Citye Did not the same worshippe God at Hierusalem I answere Christ speaketh not this to exclude the true worshippers of God from Hierusalem Aunsvvere but to teache that the time is at hande first in the which that shadowed worshippe shall ceasse secondlye in the which God wil be worshipped not onelye in Hierusalem or in the Mount Garizin as before but in the whole world to fulfill this Prophesie Mala. 1.11 From the rysing of the Sunne vnto the going downe of the same my name is great among the Gentiles and in euery place Incence shal be offered to my name and a pure offering For my name is great among the Heathen sayeth the Lord of hoastes 1. Tim. 2.8 A. To the which agréeth the Apostle saying I wyll that men in euerye place lyfte vp pure handes For he meaneth that there is now no more difference betwéene the Gentile the Iewe when God is acknowledged to be the Father of all Ephe. 4.6 C. Wherevppon Christ here calleth God the Father whome he séemeth to oppose and set against the Father of whome the woman had made mencion As if he should haue sayde God wyll bée the father of all men that hée maye nowe be worshipped of all men without difference of place or person M. In lyke manner hée geueth to vnderstand that he speaketh with an elect Daughter of God concerning the chosen and Children of God A. For such worship God not onelye as God but as