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
For there cannot be a true fayth before GOD hath spoken by his worde By which Doctrine fayth is discerned not onely from the imaginations of men but also from a doubtfull and wauering opinion For it is necessarie that the same bée agreeing with the truth of GOD which is cléere from all doubtfulnesse Fayth shaketh not Therefore as GOD cannot lye so is it impossible that Faith shoulde wauer or shake Shilding our selues with this Buckler we shall bée sure to ouercome for euer by what meanes soeuer Satan shall assault vs. M. But some will saye what is hée that euer doubted of the truth of God What néede is there then of the Testimony of Christ whereby wée maye knowe God to bée true But Iohn the Baptist speaketh not here simplye of the trueth of God but of that trueth by which the promises made vnto Israel and in Israel to mankinde were fulfilled and performed in Christ Rom. 15.8 So Christ is called the Minister of Circumcision for the trueth of God to confirme the promises made vnto the Fathers This trueth of God can not bée apprehended without wée apprehende also the testimony of Christ And of this trueth Christ him selfe speaketh Iohn 8.31 saying If you abide in my worde then are you my Disciples in deede and ye shall knowe the truth and the truth shal make you free C. Hereby we are also admonished what an acceptable and precious Sacrifice faith is before God For as he estéemeth nothing more than his truth euen so we can doe to him no seruice or worshippe more acceptable than by our faith to professe him to bée true for then we shall geue vnto him his due honour Againe wée can doe vnto him no greater iniurye than not to beléeue the Gospell for hée can not bée spoyled of his trueth and verytye but all his glorye and maiestye must bee cleane abolished M. Therefore looke howe muche the fayth of the Godlye which beléeue in Christ maketh to the glory of God so much on the contrarye parte doeth the vnbeléefe of the vngodly make to his dishonour Not that theyr impietye can make the Faith and trueth of God of none effect but because they reprooue him of vanity To this effect pertaineth the saying of Saint Iohn in another place He which beleeueth in the Sonne of God hath the testimony of God in him selfe 1. Ioh. 5.10 he which beleeueth not God maketh him a lyer because hee hath not beleeued the testimonye which God hath testifyed of his Sonne C. Verylye vnlesse we bée to dull and stonye this so notable a commendation geuen to faith ought to kindle in our mindes a most feruent loue of the same For what great honour is this which God vouchsafeth to bestowe vpon miserable men which by nature are nothing else but lyers and vaine that they neuerthelesse should bée thought méete to confirme and alowe the holye trueth of God by theyr subscription and sealing 34. For he whome God hath sent speaketh the woordes of God For God geueth not the Spirite by measure For he whome God hath sent M. This is the reason why he putteth to his seale that God is true which receiueth the testimony of Christ namelye because the testimonye of Christ is the testimony of God C. because Christ procéeded from no other than from his heauenlye Father Therefore it is God onelye which speaketh by him M. So sayeth the Lorde him selfe Iohn 7.16 My Doctrine is not mine but my Fathers which sent me Also hée sayth The worde which ye heare is not mine but his which sent me Ioh. 14.24 R. Therefore he which heareth Christ heareth God and hée which possesseth Christ by faith possesseth God For God geueth not Some extend this place to the common dispensation because God which is the bottomles well of all goodnesse doth nothing at al empty him selfe when largely and plentifullye God a bottomlesse well of grace hée powreth his giftes vpon men They which powre water out of any Vessell or drawe a Well come at the length to the botome of the same but we néede not feare or doubte of the lyke to bée in God for the more his giftes are bestowed vpon vs the more plentifully they abounde This exposition séemeth to haue some collour because the sentence is somewhat intricate and obscure C. notwithstanding theyr opinion séemeth moore probable whiche interprete this to bée spoken concerning Christ and so the sence and meaning is that the Spirite is not geuen by measure vnto Christ as though the grace in him were to be measured euen as the Apostle Paul teacheth Ephe. 4.7 1. Cor. 12 7 that to euery one is distributed according to the measure of the gyfte so that no one man aboundeth at the full And verylye the Spirite must rest vpon Christ without measure Iohn 1.16 to the ende wée might all receyue of the fulnesse of the same Bv. There is a common Prouerbe Hee geueth by measure that is to saye He geueth sparinglye or nigardlye For hée whiche geueth liberally and bountifullye doeth not measure that which hée geueth but geueth by heape Iohn the Baptist receyued the Spirite by measure as dyd also dyuers others of the Sayntes Wherefore they cannot bée compared vnto Christ so farre they are of from being his equalles But concerning Christ the Prophete Dauid sayeth in his Psalmes Thou hast loued righteousnesse Psal 45.7 and hated Iniquitye wherefore God thy God hath annoynted thee with the Oyle of gladnesse aboue thy fellowes Colos 2.9 Also Saint Paul sayeth In Christe dwelleth all fulnesse of the Godhead bodylye and in him ye are complete Christ hath the spirit of God super-aboundantly CHR. Therefore by this note the Sonne of GOD is discerned from the Prophetes and from other holye men For it is impossible that they which haue receyued the Spirite of GOD by measure should geue and bestowe the same vppon others Neyther hath one holye man bestowed the holye Ghost vpon another but all as wée haue sayde haue receyued of the fulnesse of Christ Therefore because Christ is the geuer of the spirite let no man doubte but that he substantiallye possesseth in him selfe the holye Ghost Act. 8.17 If any man obiect and saye that the holye Ghost was geuen by the handes of the Apostles it maye easilye bée aunswered That they made theyr Prayers to the holye Ghost who being intreated came and was sayde to bée geuen by theyr handes For holye Moyses that Saynte of God was not séene to take of the spirite of GOD which was in him and to geue the same vnto others but this is reserued to the Diuine power onely For these workes belong to God alone 35. The Father loueth the Sonne and hath geuen all thinges into his hande The Father loueth the Sonne Bv. Saint Iohn gathereth in fewe woordes all the Misteries of the Gospell into a bréefe compendium or short summe and doeth more plainelye set forth those thinges which hytherto hée
docillitye and aptnesse to bée taught and the opening of the gate to enter into the Schoole of Christ R. For shée being confounded by the iudgement of the Lorde and brought to the knowledge and féeling of her sinne is made sorrowfull and carefull to séeke a reméedye for her terrified Conscience by reason of sinne M. In the which we maye beholde a difference betwéene the electe and the reprobate when they are admonished of theyr sinnes The Reprobates when they are for some cause reprehended of theyr sinne they eyther denye that they haue committed any such thing or else subtillye excuse the same For the plaine deniers of sinne Actes 5.2 1. Kin. 15.20 committed we haue these examples Annanias and Saphira for the other wée haue King Saule who subtillye excused his disobedience Othersome there are who when they be reprehended are angrye in so muche that they rayle and séeke to bée reuenged Mat. 6.17 Mat. 21 4◠Actes 7.57 so dealt the wicked Kinges of Israel with the Prophetes so dealt Herode with Iohn the Baptist and so the highe Priestes Scribes and Pharisées behaued them selues toward Christ and toward Stephen whome they Martired A. But the elect so soone as they are admonished by the seruauntes of God of theyr sinnes and are called to repentaunce by the Preaching of the woorde fréelye confesse theyr sinne and with great submission of minde 2. King 12. 12. Esay 39.8 Actes 2.37 call for the helpe of God as Dauid Ezechias and the hearers of Peters Sermon M. Euen so this Woman of Samaria so sone as shée heard that her sinne was reuealed and obiected vnto her she neyther denyeth it nor is angrye neyther yet excuseth the same but truelye acknowledgeth and confesseth the same saying Lord I perceiue that thou art a Prophete that is to saye Learned and instructed in the Lawe of the Lorde I perceyue that thou arte an Interpretour of the Scripture For howe couldest thou with suche exquisite Iudgemente pronounce of my sinnes if thou haddest not the knowledge of the Lawe or howe can it bée that thou shouldest so plainelye knowe my secreete sinnes vnlesse thou were indued with the Spirite of Prophesie Wherefore I pray thée to helpe mée sillye wretche and teache me the waye by which I maye escape and extinguishe the fire of my Conscience now burning by the acknowledging of my sinne For séeing thou hast reuealed my sinne vnto mée I thinke it méete that thou shewe vnto mée the righteousnesse by which I maye be deliuered from my sinne Thou hast brought mée into death bring me therefore againe into life Thou hast placed mée in Hell but exalt mée out of Hell into the Kingdome of Heauen C. The woman by this her example teacheth vs that when any teacher or Preacher is sent vnto vs we should vse the same occasion least we bee vnthankfull vnto God who neuer sendeth Prophetes vnto vs but he doeth as it were reache out his hande vnto vs and call vs vnto him For Saint Paul sayth that they which haue the gift of teaching are sent to vs from God Rom. 10.15 Two sorts of Prophetes M. And here let vs note that there are twoo kindes of Prophetes The first are they which eyther foresée thinges to come or else knowe déedes secreetlye done by the instinct of the holye Ghost suche were Samuel Elias Elizeus Esay and Ieremy The seconde are they which are Interpretours of Gods worde and setters foorth of Gods wyll vnto the people as call them from their sinnes and exhort them to repentaunce and to a Godly conuersation 4. King 4 1.38 And such were the Sonnes of the Prophetes of the which wée maye Reade in the Booke of the Kinges 1. Cor. 14.32 A. The woordes of the woman here maye bée referred to both sortes when shée calleth Christ a Prophete notwithstanding properlye to the first because shée perceyued that to bée open and manifest to Christ which shée knewe was secréete and vnknowne to others 20. Our Fathers worshipped in this mountaine and ye saye that in Hierusalem is the place where menne ought to worship B. For so muche as that which followeth sufficientlye proueth that this woman was a Daughter of Abraham and chosen to euerlasting life there is no doubt but that of Godly Deuocion she questioned with the Lord concerning the true worshippe of God For when shée had confessed the Lorde to bée a Prophete shée beganne by and by to reason about the worship of God M. That therefore is false which some Imagine affirming that the woman subtilly began to slide and digresse to another matter because shée coulde not abide the foresayde reprehension C. But shée rather goeth from that which was perticular to the generall and being taught concerning her sinne shée desyreth to bée generallye instructed in the pure worshippe of GOD. And in that shée séeketh to learne of the Prophete shée dealeth verye orderlye least in worshipping God shée shoulde erre For there is nothing more disordered than to faine and deuise sundrye sortes of worshippe without the word of God M. Therfore such questions as concerne Religion are not to bée propounded to euerye one but to those alone as haue not onelye a zeale but are also indued with a speciall knowledge of pietye and trueth C. Furthermore it is well inough knowne that there was a continuall contencion betwéene the Iewes and the Samaritanes about the true manner of worshipping For although the people of Cuthah and other straungers who when the tenne Tribes were in Banishment were translated into Samaria had receyued the Rightes of the Lawe being therevnto constrained by punishmentes 4. Kin. 17.27 and professed that they worshipped the true God of Israel yet notwithstanding theyr Religion was lame and diuers wayes corrupted which was not tollerable among the Iewes But this contencion was more vehement after the Temple built vppon Mount Garizin by Manasses the sonne of Iohn the high Priest and by the Brother of Iaddi at what tyme Darius the last King of the Persians helde Iudea by the hand and power of the Liefetenaunt Sanabalet M. Therefore the contencion was concerning the manner and the place of worshipping God The Iewes affirmed that God was to bée worshipped at Hierusalem and in no other place The Samaritanes had theyr peculiar and speciall Temple in Mount Garezin where they sayde God ought to bee worshipped onely That Mountaine is higher than the rest Iosep An. 11 Chap. 7. and bordereth vppon the Citye of the Sichimites Iosephus maketh mencion both of this Mountaine and of the Temple also vppon the same The Iewes had to maintayne theyr worshippe the worde of God first Deu. 14.23 Deu. 16.5 because it was not lawfull to appoint vnto God an imagined worshippe nor any place for the same but must retaine that onely which God had appointed for him selfe therby to be worshipped and serued 1. Chro. 17.12 Furthermore after God had forsaken the Tabernacle in Silo he chose mount Sion
they thought that the Iewes were polluted if they talked with a Samaritane And although this admiration arose of the Godlye reuerence which they shewed toward their Mayster yet notwithstanding they doe amysse if they maruaile as at an absurd thing in that hée vouchsafed to talke with so base a Woman For why haue they not rather respect vnto them selues For there they shoulde haue founde no lesse matter to bee amased at because they being base menne and as it were the ofscouringes of the people were so highlye exalted And yet notwithstanding in that the Euangelist sayeth that they durst not aske it is profitable to bee noted M. For it is not the parte of a good Disciple rashlye to examine his Maisters doinges but rather to bée so perswaded of his goodnesse and wisedome that hée in no wyse doubte but that whatsoeuer he doeth is done by excellent reason and wisedome C. Therefore if at any time something in the wordes and workes of GOD and of Christe doeth mislyke or displease vs let vs learne not to controule eyther in woorde or thought but rather modestlye to kéepe silence vntyll such time as that bée reuealed to vs from heauen which is hidden from vs. And the foundation of this modestye is the feare of God and the reuerence of Christ M. But out alas that reuerence which wée owe vnto God alone men haue geuen to the Pope of Rome in so much that by certayne of his Lawes it is decréed that no man shall presume to call him to account although he carrye with him infinite numbers of soules vnto hel 28. The Woman then left her water Potte and went her waye into the Citye and sayeth to the men Bv. The Woman made no answere at all being amased and wholye ouercome with the admiracion of the matter For so soone as the Lorde had sayde I am hee which speake vnto thée the Disciples being therwithall come shée went awaye leauing the water pot behind her M. For howe coulde it bée that shée shoulde not bée amased séeing him to talke with her face to face at whose comming all men looked to sée notable thinges R. Behold therefore the fruite of fayth For as Peter sayeth when wée haue once tasted of Christ and receyued him by fayth wée forsake all thinges Mat. 19.27 Beholde wee haue forsaken all and folowed thee For hée which hath put vpon him Christ is a newe creature séeketh for those thinges that are aboue careth for heauenlye thinges and not for earthlye thinges hath his abyding place in heauen and not in earth he séeketh those thinges that belong vnto God and not his owne Bv. Therefore this woman nowe thirsted no more for water when shée had once tasted of the water of lyfe which Christ had promysed vnto her Fayth therefore speciallye bringeth to passe that wée as it were forgetting our selues geue our selues whollye to the seruice of God 29. Come see a Man which tolde mee all thinges that euer I did Is not he Christ Come see a man M. Here is a difference betwéene temporall and spirituall benefites For if a man shoulde finde Treasure in the Fielde hée alone woulde vse the same and would reueale it to none B. But it is the nature of the true knowledge of Christ that he which hath once gotten the same shall desyre nothing more than to communicate the same to others C. For the knowledge of god can not lye secréete or hyd in the heartes of the faythfull but wyll shewe forth it selfe to men For this must néedes bée true I beleeue and therefore I wyll speake Psal 119 1◠2. Cor. 4.13 Rom. 10.10 R. Also it is sayde VVith the heart man beleeueth to righteousnesse and with the mouth man confesseth to saluation C. And so much the more wée must note the vehemencye readines and chearefulnesse of the Woman because a litle sparke of fayth onely inflameth the men of the Citye For she had scarslie tasted of Christ when she proclaymed him in the whole Citye Therefore they which haue but meanely profited in the schoole of Christ maye bée to muche ashamed to bée slouthfull For she sayeth not Goe ye forth and see but Come ye and see For here we sée the nature of those whiche haue once tasted of the trueth howe constantly they retaine the loue of the truth vntyll they haue styrred vppe a desyre in others to knowe the same and wyll not separate them selues from them but desyre to haue their company and fellowshippe in vnderstanding the trueth Iohn 1 4◠A. As we may sée in Andrewe and Philippe at another time C. But this séemeth rather worthy reprehension in the woman because shée being as yet rude and not sufficientlye taught passeth the boundes of her fayth I aunswere that shée had done vnaduisedlye if shée had taken vppon her the office of teaching but nowe séeing shée desyreth nothing but that her Citizens should heare Christ speake we may not saye that shée forgetting her selfe went beyond her bondes for shée plaieth the part onely of a Trompet or Bell in calling men vnto Christ Which tolde me all thinges Hereby we sée the Godlye zeale of the Woman who nothing regarded her estimation and credite to magnifye and extoll the name of Christ Actes 22.3 Actes 26.9 1. Cor. 15 9. Gala. 1.13 1. Tim. 1.13 For shée doth not abstaine from repeating her owne reprooche and shame A. Euen so the Apostle Paul in diuers places maketh mencion of his former lyfe which he led without the knowledge of Christ to the ende he might thereby the more notablye commende the grace of God Js not hee Christ C. Because shée speaketh here doubtfullye shée might séeme not to be much moued by the aucthoritye of Christ Because shée was not fytte to reason of so great misteryes shée according to her power séeketh to bring about that her Citizens myght be taught of Christ And this was a notable prouocation to styrre them vppe when shée vppon her owne experience declared him to bée a Prophete For because they could not iudge of his Doctrine this inferiour preparatiue was profitable and méete for them 30. Then they went out of the Citye and came to him M. Thus much the woman brought to passe by her preaching that the people of the Citye went out to Christ of whome notwithstanding as yet they knewe nothing They were not hindered by the vilenesse of the womans person For this matter was wrought by the instincte and prouidence of God Bv. They obiect not to the woman her faultes as wée maye reade that the Iewes dyd to the blinde man saying Thou art altogeather borne in sinne Iohn 9.34 and doest thou teache vs But goe foorth and in verye déede haue experience of that thing which the sinfull woman before in wordes had Preached Wherefore wée must not haue consideracion so muche of the speaker as of that which is spoken vnto vs. B. Here also is to be noted the force of the word of Christ
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
the holye Ghost Bv. Trueth in this place is opposed or compared with the shadowes of the Lawe And that is trueth Trueth defyned according to the Hebrewe phrase which is the most perfect essence of any thing and the verye absolute perfection it selfe of a matter Therefore to such as perseuere the Lord in processe of time wyll open all the misteryes of pyetie and of the kingdome of God geuing vnto them all knowledge and vnderstanding which maye seeme to appertaine to true Godlinesse And the trueth shall make you free M. This place is excellent and worthy to bée noated The Lorde promiseth to his true Disciples which abyde in his worde fréedome by the trueth which they shall certainely knowe and so hée commendeth the knowledge of the Gospel of the fruite whiche we receyue thereby or of the effect Bv. The trueth I saye which is the Sonne of God Christ Iesus is the delyuerer of the worlde or Faythe it selfe whiche cleaueth vnto the euerlasting trueth maketh vs frée if so be we be the Disciples of Christ perseuering in his worde C. This is an incomparable benefite wherevpon it followeth that there is nothing better than the knowledge of the Gospell All menne féele the yoake of bondage and seruitude and doe confesse the same to bée a myserable thing seeing then the Gospell doeth delyuer vs from the same it followeth that the same is the treasure of the most happye and blessed lyfe Nowe let vs consider what liberty it is which Christe here noateth vnto vs. Bv. Hée speaketh of the libertye of mennes mindes whiche altereth not the state of Fortune setting the bodye free from the Lawe and bondage of the Maister but it deliuereth the minde from sinne Freedome of the minde from wicked and worldly desyres from the Tyranny of the Deuell from the feare of death from the seruitude of humane constitucions and from the yoake of the Lawe C. Wherefore séeing we obtaine that libertye by the benefite of the Gospell it maye thereby appeare that wée are by nature the seruauntes of sinne Wee must also noate the manner of delyueraunce For so long as wée are ruled by our sence and reason wée are bondmen to sinne but when the Lord doeth regenerate vs by his spyrite hée doeth make vs frée that being loused from the miserable bondes of Sathan wee maye wyllinglye serue the Lord in holynesse and righteousnesse al the dayes of our lyfe C. But regeneracion commeth of faith whereby it apeareth that freedome commeth of the Gospell Now let the Papistes bragge of theyr fréewyll wée knowing our owne seruitude and bondage wyll glorye in no other than in Christ R. Christ therefore teacheth in this briefe sentence after what manner wee are brought into the libertye of Gods children Fyrst we must here Christ Secondly we must beléeue that is to saye we must abyde in his worde and endure temptacion and abyde the Lordes leysure thirdlye we must be Disciples of Christ For he which beleeueth in Faith heareth the worde of God he which heareth the woorde of GOD hee is a disciple of GOD Fourthly we must knowe the trueth The worde is the trueth and hée whiche beléeueth the worde hée truely beléeueth the verity Lastly we must be frée And we must noate that libertye hath his degrées according to the manner of his Faith Rom. 8.23 Wherefore Paule being frée grooned styll looking for the full and perfect delyueraunce 33. They aunswered him we bee Abrahams seede and were neuer bonde to any man howe sayest thou Ye shall bee made free C. This aunswere was confusedly made vnto Christ and that by suche as were contemners and not beléeuing And this manner is muche vsed in the scriptures so often as mencion is made of the bodye of the people generallye to ascribe vnto all menne that thing which belongeth onelye to one parte M. The vnbeléeuing Iewes therefore brake foorth into the middest ▪ and there also gayne sayde Christ where there was nothing that appertayned vnto them Bv. They swelled with the nobillitye of theyr auncetours according to the fleshe but they vnderstoode not that the Lorde spake of the libertye of the minde C. They coulde not abyde that they being a chosen and holye people shoulde be brought into bondage For what had the adoption couenaunt profited them by which they were segregated or seperated from other Nations vnlesse they had beene counted the children of God Therfore they thinke that they haue iniurye done vnto them when liberty is offered vnto them as a benefite comming of fauour and grace M. Therfore to the end they might styrre vp the myndes of the simple against Christ they accuse him to bée a sclanderer of the aucthour of the whole Nation as though he made bothe him and his posteritye contemptible with the vyle yoake of seruitude Such spite and disdaine Sathan also vseth when he obiecteth to the ministers of Christ whiche preache the Gospell the contempt of the Saintes as though they dyd abase and discredite euery saint by exhorting menne to repose their trust onely in Christ Hée knoweth that the Saintes among Christians are in great estimation and that they are worshipped of some for gaine and of other some by simple ignoraunce and therefore neyther part can abyde that the Saintes shoulde bée contemned For this cause to hynder the race of Gods worde he rayseth vp certaine Pharisées whiche crye that the Saintes are to bée worshipped whome notwithstanding these Euangelists contemne And neuer were bonde to any man C. It maye séeme verye absurde that they denye them selues to haue béene at any tyme in seruitude séeing they were so oftentymes oppressed of other Tyrauntes and were subiect at that tyme to the Empyre of Rome Hereby wée maye easely perceiue how foolishe and vaine their boasting was and impudencye also in lying notwithstanding here was some pretence or collour because the vniust domination or rule of the enemies was no let but that by right they might abyde free R. For they séemed to haue respect vnto these notable promises as where it is sayde I haue made thee a Father of many Nations Gen. 17.5 I wyll make thee to grow exceedinglye and wyll make Nations of thee Yea Kinges shall proceede of thee Also Ge. 22.17 Thy seede shall possesse the gate of his enemies And in thy seede shall all the Nations of the earth be blessed C. But in this first of all they erred that they dyd not consider that the right of their adoption was founded vpon the Mediatour onely For howe came the séede of Abraham to be frée but onelye because it was exempted from the common seruitude of mankinde by the especiall grace of the redéemer Abrahams seede free by Christ The other error also is lesse tollerable that for so muche as they being bastards woulde not withstanding bée reckened among the children of Abraham and dyd not consider that it was the onelye regeneration of the Spyrite which maketh them the Lawfull Sonnes
Euen as the father bad me so J speake R. As if hée shoulde saye when I call my selfe the Well of lyfe the quickening breade the light of the worlde the resurrection and the life I speake these things because my Father so commaunded me to the ende that he which would drincke which woulde be filled which would sée rise againe and liue euerlastinglye might come vnto me and beléeue in mee A. For these things I speake that yée might attaine to euerlasting saluation through mée ⧠The .xiij. Chapter 1 Before the feaste of Passouer when Iesus knewe that hys hovvre was come that hee should depart out of this worlde vnto the Father when hee loued his which were in the worlde vnto the ende hee loued them Before the feast of Passouer B. THE other Euangelystes in this place bring in the Historie of the holy Supper And the whole misterye hereof was ordayned to thys ende that by the breade which wée breake and by the Cuppe which wée blesse we are made pertakers of the bodye and bloude of the Lorde and wherby also the Lorde doth more and more liue in vs and wee in him Therefore séeing Saint Iohn hath alreadie spoken of the Lordes wordes concerning the true perticipation of his bodye and bloude in his sixt Chapter hée omitteth here the narration of the Supper for the right of the Eucharist beganne long before to bee familier and well knowne to all Christians Pretermitting therefore those thinges which pertaine to the Eucharist C. and manye other thinges also which hée knewe were put downe by Mathew and the rest hée taketh in hande to intreate of that thing which they had omitted as of this stoarie concerning the washing of the Disciples When Jesus knewe that his houre was come M. The Euangelist writeth this to forewarne the Reader that hée thinke not that any of those thinges which hée shall reade in the Chapter following happened without the foresight and knowledge of Christ For he was ignoraunt of none of those thinges which he suffered A. Iudas verelye the Disciples not knowing of the same conspired with the Rulers and high Priestes to betray Iesus but the same was not vnknowen vnto Christ Wherevpon it is sayd hereafter And Iesus knowing all thinges that shoulde come on him went forth Therefore so often as the enemies of the truth shall practise any thing against vs lette vs committe all thinges vnto him who can prouide for vs and our matters well ynough That J shoulde departe out of this world C. This is a speach worthy to be noated for it is referred to the knoweledge of Christ that he knewe his death to bée a passage vnto the heauenlye kingdome of God Wherefore yf hée making hast thyther did not let to loue hys Disciples as he was wont there is no cause now why wée should think that his affection is altered And nowe séeing hée is the firste béegotten among the dead this difinition of death pertayneth to the whoale body of the Church because it is a passage vnto God from the which the faythfull are as yet pilgrimes M. Therefore let vs so think and speak of our death 2. Cor. 5.4 that we maye also call the same a passage out of this world vnto the Father Let vs consider who and what this world is and wée shall desyer the death of the body because by the same wée go oute of this worlde into a moste happy estate voyde of all trouble sorrowe affliction and payne It maketh very much to the purpose that he vseth this word father To goe out of this world which is a vale of miseries and full of wickednesse and so passe not to the worse but vnto the better and not simply to the better but to the father also is suche a notable benefite that the sonne of God béeing afflicted and oppressed in this world could wishe for nothing better Vnto the ende he loued them C. Although the Euaungeliste doeth hereafter more plainly declare to what ende Christ washed his Disciples feete yet notwithstanding heare hee beeginneth to shewe afore hande in one worde that by this signe he would haue his constant and euerlasting loue declared with the which hee once loued them that when they had lost his presence and company yet they might be sertainly sure that hee was not ouerwhelmed in death the which perswacion also ought nowe to cleane in oure hartes The wordes are that Christ had loued hys Disciples whiche weare in the worlde Wherefore although we seeme to bee farre of from Christe yet notwithstanding let vs knowe that hee behouldeth vs because hee loueth his that are in the worlde For there is no doubte but that hee nowe beareth the same affection toward vs which he retained euen at this verye poynt of death M. But the Originall roote and cause is in Christe him selfe and not in his Disciples If so be the cause of this loue had bene in the Disciples it had not continued to the ende It is necessary therefore that the same rest in Christ who loueth those that are his with vnspeable loue vnto the ende CYR. And verilye when hée mighte haue escaped the crueltie of the Iewes and the paine of the Crosse hee so loued his that he refused not to dye for the life of all men And that this is the most perfecte loue our Sauiour Christ him selfe testifyeth This is my commaundement that ye loue one another Ioh. 15.13 euen as I haue loued you Greater loue can no man haue than this that a man should geue his lyfe for his friendes 2. And when Supper was done and that the Deuell had now put into the heart of Iudas Iscariot Simons Sonne to betraye him M. There are some which thinke that it ought to be thus red And supper beeing prepared For it maye be doubted whether these thinges were done after Supper or in Supper time AVG. It is very likely that Supper was not fully ended that is to saye that the Table was not yet taken awaye séeing it followeth by and by that the Lord tooke a morsell of bread and offered the same to Iudas And that the Deuell had now put into the heart of Iudas C. This the Euaungelist hath added not only to shew the wonderful patience of Christ who voutsafed to washe suche a wicked and false Traytors féete but also that he sought occasion to vse that tyme in the which he shoulde finishe the laste acte of his lyfe béeinge nere vnto death And whereas he sayeth that Iudas went about to betraye Christ by the impulsion of the Deuell he doth it to expresse the crueltie and hainousenes of the fault For this was more then a horrible and tragicall facte in the which the efficacie of Sathan declared it selfe B. Insomuch that it maye séeme not to come from mans minde C. It is very true that man committeth no manner of euell wherevnto the Deuell doth not stirre him but as the offence is more detestable and haynouse so the furye of
so the excuse which he graunteth vnto them doth not quyte absolue them but doth only extenuate the greatnesse of the wickednesse according to this saying Lu. i2 47 The seruaunte which knoweth his maisters will and doth not the same shal be beaten with many stripes For it was not the purpose of Christ to promise pardon vnto others but to kéepe vnder his enemies which had obstinately reiected the grace of God whereby it might plainly appeare that they were vnworthy of all pardon and mercy And we must noate that he speaketh not of his bare comming but of that comming which was Ioyned with doctrine Neyther was it the presence of his body that did so much condemne them as did the contempt of his doctrine the which made them cleane without excuse And vnder their person he mynded to make all others afeard which doe eyther reiect the truth of God offered vnto them or else do opugne or withstand the same when they know it But although terrible vengeaunce hangeth ouer their heades Christ notwithstanding hath rather respect heare vnto his Disciples that he might encourage them with the vndoubted hope of victory lest at anye time they should geue place vnto the malice and wickednesse of the wicked For when we heare that such destruction shal be we may then tryumphe euenas it were in the middest of the battayle 23. Hee that hateth mee hateth my Father also M. Here séemeth to be a transposition of matter For this sentence seemeth to appertayne vnto those thinges which he speaketh by and by concerning the hate of him and of his father and therefore not to be sette in hys proper place But whether it be transposed or no it is a notable place by which we are taught that no man hateth the doctrine of the Gospell but he hateth God him selfe also Many professe otherwise with they re mouth For when they abhorre the Gospel they will séeme notwithstanding to be excelent worshippers of God but they are dissemblers for in their hartes lurketh the contempt of God Thus it commeth to passe that by the light of his doctrine he bewrayeth the wickednesse and hipocrisy of many Concerning the whiche matter reade the third and fifte Chapters going before M. And this is the common error of the whole worlde that men think that they knowe loue and worshippe God without Christ and that they are not ignoraunt of GOD that they doe not reiect him and hate him when they are Ignoraunt of hys sonne when they reiect and hate him Therefore by this saying of Christ they are condempned as haters of God which detest the trueth of Christes doctrine worse than they doe a Dogge or serpent whether they bée Iewes Turks or false Christians C. This place Therefore agréeeth with those which we haue séene before as this He which euel doth hateth the light Iohn 3 x Iohn 5.23 Also Hee which honoreth not the sonne honoreth not the father which sent him 24 If I hadde not done among them the works whiche noe other man did they should haue had no sinne but novv haue they boath seen and hated not onelye me but also my father M. Christ taketh awaye from the Scribes and Phariseis his enemies all excuse not only for that he came vnto them and spake vnto them but also bycause he had wrought so many wonderfull workes in the middest of them euen befor their face Euenas if Christ should haue sayde Bv. My workes which I haue wrought among them do manifestly prooue that I am the true Sonne of God the father from whom I am not deuided in escence Neyther hath there bene any from the beginning of the world whiche hath wrought so many and so great miracles Moyses truely wrought many great miracles in Egipt so did Elizeus and so did other of the Prophetes but yet no man was euer comparable vnto Christ For he did all thinges by hys owne power neyther did he hurt to any man but profited al men C. For in this Christ excelled in miracles because he was not a seruaunt as were the rest but was properly the authoure himselfe For he vsed his owne name his owne empery and his owne power to work myracles Moreouer by the name of workes he comprehendeth all those tokens of hys diuine glory which he shewed For both by miracles and by the power of the holy Ghost and by other documentes also he plainly proued him self to be the Son of God But nowe haue they both seene C. Nowe he concludeth that his enemies cannot escape by any maner of excuse because they had despised his power which plainly apeared to be diuine For God had reuealed his Maiestie in his sonne wherefore they should saye in vaine that they had to do only with a mortall man If he had only sayd But now they haue séene and not beléeued their falt hadde béen the lesse but when he saith that they sawe and hated boath him and his father he taketh from them all excuse C. This place teacheth vs how attentiue wée ought to be in considering the workes of God in the which when he declareth his power he would haue that honoure geuen vnto him which is due Wherevppon it followeth that they are vnthankfull vnto God which obscure his giftes or contemptuouslye ouer passe them 25. But this commeth to passe that the worde might be fulfilled that is wrighten in theire Lawe They hated me wih out cause C. That which is supernaturall séemeth to be Incredible But there is nothing more vnreasonable than to hate God Therefore Christ sayth that their myndes were so stuffed with mallice that they hated without a cause to the ende he might amplifye they re wickednesse And he alledgeth a place cut of the Psalme which he sayth is now fulfilled not that the same had not happened before vnto Dauid Psal 35.19 but because he would reprehend the obstinate wickednesse of that nation which continued from age to age without ende as yf he shoulde saye that they were nothing better then their Fathers which weare enemies vnto Dauid without a cause M. The Prophet often tymes complaineth as well in his owne as in Christes name Psa 25 19. Psa 69.5 that he was hated of his enemies without a cause And this is not without great consolation yf so be our conscience bearing vs witnesse we béeing giltlesse and innocent are subiect to the vniust hatered of wicked men so that we can saye with the Prophet and with Christ They hate mee without a cause Bv. For that which is spoken of Christ must also be vnderstoode of his members For as he was hated of them vniustly and with out deserte who oughte to haue loued him euenso the worlde persecuteth the godly for no other cause then for that they geue good counsayle condemne vnrighteousnesse and commend sanctimony and a blessed life for the which they were to be beloued and not to be hated CYR. For no man can tell what cause they had to hate For