first should come to the Shéepeheard of Soules not as one strong and whole but as a weake féeble and straying Shéepe So it was méete that such a one should come to the Phisition as was not whole or lightlye sicke but such a one as was troubled with a gréeuous and daungerous disease in the which first of all the singular benefite of healing geuen to the world in Christ and secondlye that singuler humanitye and gentlenesse of the Heauenlye Phisition is declared which should afterwarde bée the Instrument to increase and spreade foorth the Heauenlye grace Here therefore that appeareth to bée most true which the Apostle writeth saying God hath chosen the foolishe thinges of the worlde 1. Cor. 1.27 to confound the wise and God hath chosen the weake thinges of the worlde to confound thinges which are mightye and vnable thinges of the worlde and thinges which are despised God hath chosen yea and thinges which are not to bring to naught thinges that are that no fleshe should reioyce in his presence R. Moreouer the EuaÌ„gelist writeth of the Woman according to the rule of charity which willinglye euer sought to excuse and hide others faultes For this Woman was an Harlotte notwithstanding more honestlye hée calleth her a Woman and not a Harlotte A. But least any man shoulde thinke that this woman went therefore out of the Citye to séeke Christ the Sauiour of the worlde as wée may reade howe that the Woman of Canaan went out of the Coastes of Tyre and Sydon Mat. 15.22 to intreate Christ for her daughter possessed of a Deuyll the Euangelist not vnaptly sayeth Apoc. 22.17 that shée came to drawe water yet notwithstanding she founde him by the welles side Esay 65.1 which geueth the water of life fréelye to them that thyrste to the ende wée might note that to bée most true which the Lorde sayeth by his Prophete Ro. 10.20 I am founde of those which sought me not And thus it happeneth vnto vs oftentimes that while wée are thinking and doing of another thing the benefites of our Heauenlye Father are offered vnto vs. Insomuch that the trueth of Gods word maye appeare Iohn 15.16 Ye haue not chosen me but I haue chosen you M. For shée was altogeather ignoraunt of that which should come to passe Not knowing of all these thinges shée chaunsed vpon our Sauiour Christ Shée came to drawe water for bodyly drinke and shée found the well of life by which the Soules of men are refreshed to euerlasting life Shée séemeth to come by chaunse but he which disposeth al things led her mind by his secrete working that she might come in this moment in the which she should finde Christ the well of life By this example we sée howe our actions are in the handes of God so disposing those thinges which we intende to doe that oftentimes we doing one thing happen vpon another thing of the which we neuer thought Rebecca came to the Well not thinking to finde the seruaunt of Abraham there which was come to betrothe her vnto his Maisters sonne but intending to drawe Water and although she might séeme to come by chaunse to this Well Gen. 24.5 yet notwithstanding shée came by the prouidence of God and by chaunse met with him whome shée looked not for God disposeth all our affections as it pleaseth him Gen. 29.9 Euen so also Rachel founde not Iacob as one that shoulde bée her Husbande whome shée knewe not but came to the Well to water her Fathers Shéepe But the God of Abraham Isaac and Iacob ordered all thinges by his secréete disposition Also Lydia a Seller of Purple came not to the Temple which was by the Ryuers side but onelye for Deuotions sake being altogeather ignoraunt of Paul â—cts 16.14 and Barnabas the Apostles of Iesu Christ and yet neuerthelesse shée met with them the Lorde prouiding for her sauyng health So that as wée haue sayde those thinges which belong vnto our Saluation are bestowed and offered vnto vs by the prouidence of God without our knowledge when wée are otherwise occupyed to the ende we might learne whollye to depend vpon his diuine prouidence as Saint Iames verye well teacheth vs to doe Iam. 4.14 R. Verylye in this place we maye beholde the wonderful Iudgementes of God For Christ fled from Iewrye in the whiche were the High Priestes Scribes and Pharisées being holye as they séemed both in outward profession and also in Godlye life But to the Harlot ouerwhelmed with sinnes looking as yet for no such thing hée came brought her Saluation to the ende men maye knowe that to bée true which hée sayeth in another place Math. 21.31 1. Tim. 1.15 The Publicanes and Harlottes shall enter into the Kingdome of God before you Also the Apostle Paul sayeth Christ Iesus came into the worlde to saue sinners Bv. Therfore Christ taried not vntyll the Woman of Samaria asked grace or vntill shée spake first vnto him but preuenteth her who minded to say nothing and offereth vnto her occasion to speake saying Geue mee drincke Bv. Modestlye speaking vnto her whome hée might haue called by a reprochefull and vnhonest name But nowe throughout all his communication hée tempereth his speache as if hée had had to doe with a verye honest woman least he should offende and dryue her awaye by sharpenesse of woordes By which his behauiour he hath left an example to the Preachers of the Gospel by lenitye and ciuill wisedome to winne manye to Christ and to righteousnesse and for this cause to abstaine from reprochefull woordes and lauishnesse of tongue C. And whereas he requireth water of this woman hée doeth it not simplye for this purpose to haue occasion geuen him to teache her for Thirst constrayned him to desyre Drinke but this coulde bée no let but that when hée had gotten occasion hée vsed the same because hée preferred the womans saluation before his owne necessitye Therefore forgetting his Thyrst and taking tyme and occasion to talke that hée might instruct her in true Godlinesse hée bringeth her from the consideration of visible water vnto that which is spirituall and watereth her mynde with heauenly Doctrine which denied to geue him water 8. For his Disciples were gone awaye into the toune to buie meate Bv. This the Euangelist addeth of him selfe least any man shoulde aske And why did he not commaunde his Disciples to drawe Water This occasion which the Lorde offereth to the sinful woman séemeth to be very base and contemptible and no marueyle séeing to the most parte of vs at this daye they séeme small occasions which the Lorde offereth vnto vs to put vs in minde of amendment But the faithful man despiseth no occasion which maye mooue him to repentaunce M. Moreouer in that our Sauiour Christ was solitarye and alone the woman might the more bouldly put awaye shamefastnesse and also the better consider of her faulte Therefore the wisdome and Ciuillitye of Christ is
this faith was not liuely in them and not so vertuouse as it beecame the same because Christ geueth not vnto his Disciples the spirite of feare but the spirite of constancye insomuche that they dare bouldlye confesse that whiche they haue learned of him And although it is not likely that these men were quight dumbe yet notwithstanding because they made no true confession the Euaungelist simply denieth that they professed theyr fayth For this had bene true and lawfull confession to haue openlye geuen their name and professed Christ Wherefore let no man flatter himselfe which in anye parte hydeth and dissembleth his faithe leste he should incurre the displeasure and hatered of men For although the name of Christ be odiouse that feare is not excusable which maketh vs slide from the confession of his name though but the breadth of a heare Bv. A great number at this daye haue the very same disease that these Rulers had For they vnderstand the doctrine of trueth they know the lawful vse of the sacramentes that papistry is contrary to the doctrine of the Gospell and that in the papacy the Sacramentes are not ministred accordinge to the institution of the Lorde all these thinges they sée and knowe but yet neuertheles for feare and the loue of temporall thinges they communicate with the very same they haulte on both sydes and do not bouldly confesse the trueth All these men verely do greatly offende and ought not to be confyrmed in their errour to beleue that it is sufficient if so bee they retayne that which is true in their harte and do thinke well in their minde of the Gospell and in the meane time haue a lyking of these abhominations instituted against the word of God that is to saye they come vnto the masse not as to the masse but as vnto the Lordes Supper God hateth that hipocriticall dissimulation and loueth trueth and sinceritie Concerninge excommunication reade the ninth Chapter going before beginning at the .22 verse 43. For they loued the prayse of men more then the praise of God R. Thou mayest sée in this place the cause why fewe of the Rulers mightye men and wise men doe not sincerelye confesse the Gospell Because the Gospell bringeth with it the Crosse and the forsaking of earthlye goodes Nowe séeing the Rulers coulde not abide to forsake their tyranny and séeing it séemed foolishe to the wise men to resigne the wisdome of reasone to the bare and weake worde of the gospell it hath euer to come to passe that very fewe mightie and wise men truely confessed Christ According to the saying of Sainte Paule Behould your calling bretheren how that not many wise men after the flesh not many mightie not many of high degre are called but God hath chosen the foolishe thinges of this world to confounde the wise C. The Euangelist laieth no supersticioÌ„ to these menes charge but onely sayth that they sought to auoyde the reproche and disprayse of men For yf so be ambition preuayled more with them than the feare of God it followeth that they were delyuered by a certayne light feare of concience Nowe let the readers noate how greatly God misliketh and condemneth theire feare who dissemble their faithe before men for feare of displeasure What worse thing can there be yea what can be more beastly than to preferre the vaine liking and commendation of men before the Iudgement of God And he pronounceth all those to be suche who forsake the displeasure of men when they should confesse a pure true faith and that iustely For the Apostell commending the inuinsyble constancie of Moyses Heb. â—i 27. saith that he endured euen as though he hadde séene him which is inuisible By which wordes he geueth vs to vnderstande that when a man fasteneth his eyes vppon God his harte will be inuincible more faste than an Adamant stoan Hervpon therfore commeth that cowardlines which maketh vs to fal to false dissimulation because wee haue wholy respect vnto this world For the sincere aspect and behoulding of God doth driue away all smoake and vanitie of ritches and honours It is not therefore a small and veniall offence as some imagine to deny Christ seeing the holy Ghost in this place sayth that those Rulers which confessed not Christe loued the prayse of men more than the glory of God Bv. And Christe himselfe sayth He which denieth mee before men shall be denied of mee before my Father which is in heauen Mat. 10.33 C. To loue the prayse of men in this place signifieth to desire to be in estimation and fauoure among men Therefore the Euaungelist meaneth that these Rulers were so addicted vnto the worlde that they rather desired to please men than God R. The prayse of men is to be counted honest good and wise the glorye and prayse of God is to be obiected contemned scorned crucified and to be cruellye slaine For by these meanes Christ entered into the kingdome of his Father and the Father by them was glorified in the worlde Hee therefore which preferreth the prayse of men before the glorye of God is vaine and miserable seeing the praise of men tendeth to reproache and shame but the glory of God bringeth to euerlasting lyfe 44. Iesus cryed and sayd Hee that beleeueth on me beleeueth not on mee but on him that sent mee M. All this place contayneth a serious and summarie declaration by which the Lorde maketh plaine protestation concerning himselfe and his dispensation as that hée doth not defende his owne cause that hée came not at his owne pleasure but that hée was sent of the Father that hée is the light of the world sent to doe good and not harme that hee spake nothing of himselfe and therefore that they which beléeue in him beeleéue not in him but in the father which sent him and that hee iudgeth not the vnbeleeuing but that they must be iudged by the word which he hath preached And by this his serious contestation hys purpose was in plaine wordes to gyue his last farwell to this blinde and obstinate people to lay the blame of vnbelefe vppon their owne heades and manifestlye to testefie of his righteousnesse and innocencie And this hee did not symply and in the eares of one or two but freely and with a lowde voyce which the Euaungelist noateth by these wordes Iesus cryed and sayde So did the saintes of God in olde time protest before the people shewing that they had omitted nothing Deut 32 1. Iosua 23.4 King 12 3. Act. 20.33 which pertayned to the office committed vnto them as Moyses Iosua Samuell and Paule B. Also the purpose of our sauiour Christ was by his example speaking of him selfe with so loude a voyce than the which nothing greued more the Pharises to incourag those fearfull Rulers which beleeued on him that with him they might dispise the Pharises in respect of God And that they might do this he bringeth a moste vrgent and stronge reasone affirminge that
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
corrupt the grace of God and others by sleuth choake suppresse the same and othersom by malice by these wordes he séeketh to make men carefull when he pronounceth that all they shal be cut from the vine which are vnfruitefull braunches Bv. For as the husband man doeth proyne and cut of the vnfruitful braunches euen so the heauenlye Father doth cut of and caste awaye vnfruitefull men And the fruites or clusters of Grapes hanging vppon the boughes or branches are the workes of faith of the spirite and of charitie euenas the prophet Esay and the Apostle Paul do plainly expound the same Esay 5 2 Gala 5 22 Ephe 5 9 C. But it maye be demaunded yf hee can want fruite which is ingrafted in Christe Wee aunswere Manye are thought to be in the vine by the Iudgment of men which in very déede haue no roote at all in the same Euenso in the Prophetes the Lorde calleth his people of Israell his vine which by externall profession hadde the name of the Church B. Therefore euen as tares are in the kingdome of God and corrupt fishes in the nette of the Gospell and the man wanting the wedding garmente in the Mariage of Christ euenso there ar some but in name only which are sayd to be in Christ hauing onelye an out warde shewe and not a true fayth Wherefore at the length these are cutte of and are caste into hell fyre as vnfruitefull and vnprofitable braunches R. Moreouer this sentence aunswereth that curiositye of the fleshe which is wonte vnreuerently to reason of predestination and according to the disposition thereof togather that none whome the Lorde hath elected to euerlasting life can bee dampned although he liue neuer so wickedly and in like manner that none of them whom the Lord hath appoynted to eternall fyer can be saued yea though he liue neuer so well and that therefore he will liue at his owne pleasure for sayeth he how carefully soeuer I worke the Lordes decrée cannot be altered To this Christ here aunswereth saying Euery braunche that beareth not fruite in mee hee will take away As yf he should say What hast thou to doe with the secreat predestination of God Sée thou to this that thou abyde in mée and bryng forth fruite The rest are to be committed to the dispensation and wisdome of God For although thou séeme to be predestinate to euerlasting saluation and yet notwithstanding bringest not forth fruite thou shalt be cast into the fyer as are commonly vnfruitfull braunches It is wrighten of Saule that he was elected to be in the Lordes vinyard and that hée was a good man and that a better then he was not found in Israell yet notwithstanding he was reiected euenas the Lord sayde to Samuell i King i6 Howe longe wilt thou mourne for Saule seing I haue caste him awaye from raigning ouer Israell In lyke manner the Lord sayeth Ier 2◠24 If so be Ieconias the sonne of Ioachim were the signit on my right hand I would pul him of Esay 5 7 The Tribe of Iuda also was a chosen people yet notwithstanding it was reiected And the Apostle sayeth thou whiche standest stedfast in faith bee not highe minded but feare for seeing that God spared not the naturall braunches take heede lest it come to passe Rom xi 2i that he spare not thee A. The which thinges are not therefore spoken that the faithfull might take occasion to doubte of their saluation but to the ende carnall securitie and slouth might be taken awaye from men R. For it is moste sertaine that Gods decrée can not be altered by any man For the gifts calling of God are without repētaunce because hee is not as a man which repenteth him and calleth back Rom xi 29 the sentence whiche he hath once decreed Therefore this standeth as a firme decrée that whomsoeuer God hath chosen before the foundation of the worlde Gods election abides firm Ioh i0 29 hée cannot perish for no man taketh the shéepe out of this shephéerds hand that whom soeuer he hath reiected he cannot be saued although he do all the workes of saynctes so irretractable and vnmoouable is the sentence of God Feare therefore and haue respect to the onelye hād of him that chooseth that thou mayst enioye saluation through our Lord and sauiour Iesus Christ And euery branche that beareth fruit C. By these wordes hee teacheth that the faithful least they should degenerate haue néede of dayly purging proining that they can bring forth no good thing without God set to his hand For it wyl not suffice that wée were once made the children of adoption except God doe profite the course of grace in vs. He speaketh here of Purgation because our fleshe aboundeth with superfluous and hurtful vices in bringing forth of the whiche it is to fruitefull increasing and budding forth without ende except we bée purged and proyned by the hande of God R. The proyning of the Trée is not to the destruction of the same but that it might bring forth more fruite for otherwyse the same growing to high and spreading forth his braunches without pruning cleansing would ouergrow wyther and beare no fruite Purgation of the fleshe by the heauenly Phisition Euenso the fleshe in the most holye if it might haue libertye to doe what it lusteth God if it were possible shoulde bée drawne out of the diuine throane of his Maiestye Heare what the King of Babell sayeth I wyll ascende into heauen I wyll be lyke to the most high Esai 14 i3 The King of Tyre also spake the lyke I am God and I syt in Gods seate Eze. 28. ij How greatlye doeth the fleshe swell being stuffed with benefites and neuer proyned with the Crosse Therefore the Father whiche is the husbandman purgeth the branche that is to saye beateth downe and humbleth the faithfull man with the Crosse renueth his heart washeth the féete of his affections mortifyeth the reliques of the fleshe Therefore we must consider in this similitude of proyning the fruite of the Crosse For the Lorde afflicteth not to destroye but to saue euen as the husbandman proyneth the braunche not to cut of all but to purge and cleanse the same that it might bring forth fruite more plentifullye Bv. Therefore these wordes agrée with this sentence of the Lorde Hee that is washed needeth not to saue to washe his feete Ioh. i3 x but is cleane euery whit For the Saintes so soone as they are holye haue néede of farther and more ample sanctification C. Therefore when he sayth that the Vines are purged that they maye bring forth more fruite he sheweth how greatlye the godly ought to goe frreward and to profite in all Godlynesse 3. Nowe are ye cleane through the worde whiche I haue spoken vnto you M. He hauing hitherto spoken of him selfe the Vine and of his Father the husbandman and nowe consequentlye hée expoundeth the allegorye and speaketh
daye and shewed himselfe aliue againe to his Disciples after that ascending into the heauens that so fayth increasing by little and litle there might be a way made to receyue the more hie documents of the diuinitie of Christ But there be manie that thinke that John was speciallie led to wirte to this ende and purpose namelie that he might defende the diuinitie of Christ against the wicked blasphemyes of Ebion Cerinthus and Carpocrates But what soeuer occasion hee had then to write there is notwithstanding no doubt but that GOD had a farther regarde to his Churche He did therefore so guide the pen of the Euangelist to write that the partes being deuided amongst them he might bring the whole bodie to a perfect worke And whereas they haue placed John in the fourth seate it was done vpon the consideration of the time in the which hee wrote namelie when he was in exile or when hee was called backe againe as some affirme from the death of Domitian ⧠A CATHOLIKE EXPOSItion vpon the Gospell of Saint JOHN The first Chapter IN the beginning was the Worde and the Word was with God and God was the Worde Jn the beginning was the woorde CHR. ALL THE other Euangelistes beginning at the incarnation Iohn pretermittyng the Conception Natiuity Education and growing of christ setteth before vs euen at the first his eternal generation saying In the beginning was the worde B. For to the ende he might expresse the diuinity of the Lorde Iesus he called him in his Epistle also the worde of life which was from the beginning 1. Ihon. 1 C. And by this exordium or preface he doth declare the eternall diuinitie of Christ to the ende we may know that God is eternal which was made manifest in the fleshe 1. Timo. 3 But this is the purpose of the Euangelist to shewe that the restoring of mankinde to the fauour of GOD and to euerlasting righteousnesse must néedes be brought to passe by the sonne of God séeing by his power all thinges were created as well in heauen as in earth both thinges visible and inuisible whether they bée maiestie or Lordeshippe eyther rule or power séeing he alone breatheth life and strength into all creatures and continueth them in their estate Collos 1 and specially in man himselfe hée hath made a singuler shewe and proofe both of his power and also of his grace insomuch that although Adam fell and transgressed yet for all that he ceassed not to be louing liberall and mercifull vnto his posteritie R. And this is the purpose of the Euangelist vntill he commeth to these wordes contayned in the sixt verse There was a man sent of GOD. c. In the which hée doth first of all teache the diuinitie of Christ by the which all things are created and then he setteth before vs his humanitie the which to the faythfull is the waye of recreation or creating againe For it doth verie well agree that they which are created by Christ shoulde also by him be created againe C. But wheras he calleth the sonne of GOD the word this séemeth to bée the true and simple cause namelie for that first of all he is the eternall wisedome and will of God secondly the verye expresse Image of his purpose and counsell For as the worde is sayd to be the Caracter or declaration of the mynde in men euen so this is not without cause also attributed vnto GOD that hee shoulde be sayde to expresse himselfe by his worde A. Therefore whether yée call the worde Logon in Gréeke or as Erasmus hath Sermonem beware lest you thinke that his proper essence is trulie as it is in it selfe expressed by this appellation M. For it is a Metaphoricall speache which being applied to our capacitie and vnderstanding maye describe vnto vs some shadow of that thing of the which he mindeth here to speake For it is taken of the similitude of our minde the whiche although it ruleth the whole man yet notwithstanding it is inuisible and vnknowen except the purpose and counsel which it hath conceyued bée bewrayed and made manifest vnto others by worde by whiche in déede a certaine Image of our minde is set before others to beholde Euen so God also whiche is that omnipotent power the creatour and preseruer of al thinges who for that he perceth all thinges is called of the Greekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 theō is compared so far as that incomprehensible nature of the deuine Maiestye maye bée shadowed to the minde by whiche all this worlde is gouerned and the Lorde Christ his onely begotten sonne is compared to the word because by him the knowledge of God is reuealed to mortall men Colos 1. So Paul calleth Christ the Image of the inuisible God So Christ him selfe sayd Iohn 14. Philip he which seeth mee seeth my Father also And againe No man commeth to my Father that is to saye to the knowledge and fellowship of the Father but by me Iohn 11. Also it is sayde No man hath seene God at any time The sonne which is in the bosome of the Father hath shewed him vnto vs. C. Therefore as God did manifest him selfe in sauing the worlde by this worde euen so he had the same in his will and purpose at the first that there might bée a double relation the first to God the seconde to men A. Lest any man should with Seruetus imagine that this eternall word had his beginning when it was pronounced and put foorth in the creation of the worlde As though in déede it were not before that time that his power was knowen by the eternall worke But our Euangelist teacheth here another maner of matter not assigning to the worde any beginning of time but saying that it was from the beginning he goeth beyond all Ages and times For hée sayeth In the beginning was the worde R. In what beginning Eyther we must simplye vnderstande In principio or in the beginning to be that beginning which the Latines call Inprimis or at the first eyther without the preposition In as Principio or Primum and so to haue it limitted and comprehended in time Or else to saye In the beginning that is to saye The worde is without the compasse of time incomprehensible and vnspeakeable and so the worde was with that beginning in the whiche GOD sayde Fiat lux Let there be light Howbeit hée was neuer without being Gene. 1 there was neuer any time in the whiche he was not For hée is the brightnesse of the glorye of his Father Hebr. 1. and the expresse Image of his substance He was neuer absent from the Father nor neuer out of his sight For thus he sayth in Salomon Prou. 8. The Lord hath possessed me in the beginning of his waye I was before his worke of olde I was set vp from euerlasting from the beginning and before the earth B. In the which place Salomon by the name of wisedome meaneth the power
of God For in that Chapter by a figure called Prosopopoeia hée bringeth in wisedome speaking of her selfe howe all thinges were made by her as is there to be seene at large Our Euangelist Iohn in this place therefore speaketh more profoundly then Moyses doeth in his Genesis the firste Chapter For hée sayth not In the beginning God made the worde Gene. 1 as Moyses sayth In the beginning God made Heauen and Earth But hée sayth In the beginning was the worde That wée might vnderstande the same to bée from euerlasting to bée euen alreadye in the beginning of thinges and not to haue his beginning then By this worde he leadeth vs beyonde the begynning of all thinges euen to the Eternitie it selfe to the which notwithstanding the cogitacion of our minde can neuer attaine not that wée shoulde curiouslye searche for the same but that wée shoulde beléeue and adore the Eternitye of the worde least wée might thinke as certayne Heretiques doe that the same beganne firste to bée at the beginning of the Creation of all Creatures or else when hée was borne of the Virgin Marye And therefore hée him selfe sayeth I am Alpha and Omega the first and the last Reue. 1. A. And in another place hée sayeth Verylye verylye I saye vnto you before Abraham was I am The whiche thing the Apostle also confirmeth with these woordes Iohn 8 Iesus Christ yesterdaye and to daye the same also is for euer Heb. 13. And the word was with GOD. M. Because the Euangelist had sayde In the beginning was the worde that is to saye before the worlde was before any thing was made when thinges were nowe readye to haue theyr beginning yea before all these thinges was the word it followed that hée should shewe where it was It coulde bée in no place nor in no time because as yet there was neyther place nor time Where was it then naye where coulde it bée The Apostle aunswereth and sayeth It was with God Truelye it coulde bée no where else But againe it maye here bée demaunded where God was when as nothing was created Heare wée must staye For GOD coulde bée in no place neyther can hée bée at this time séeing he is infinite neyther can the heauen of heauens comprehende him as Salomon sayth 1. King 8. Iohn therefore putteth a difference betwéene this worde and all other thinges created and doth also attribute vnto him a distinct substaunce from the father For the Euangelist should haue absurdelye sayde that he had béene alwayes with GOD except he had had a certaine proper subsisting in God Therfore this place is of great force to confute the error of Sabellius because hée sheweth that the sonne doth differ from the father Wherefore although men ought to speake soberlye and modestlye of so great misteries and secrete thinges yet notwithstanding the aunsient writers of the Churche are worthie to be excused who when they coulde no otherwise defende the true and sincere doctrine against the double and deceytfull wordes of Heritiques were constrayned to deuise and inuent certayne woordes the which notwithstanding shoulde sounde or signifie no other thing than that which was already put downe in the sacred Scriptures They sayde that there were thrée Hypostases or persons in one simple essence of God vnderstanding by the name of persons seueral properties in GOD which offer themselues to our mindes to be séene The which separation Math. 28 Christ also confirmeth in these wordes Goe yee foorth and teache all nations baptizing them in the name of the Father of the Sonne and of the holy Ghost And Saint Iohn 1. Iohn 5 in his Epistle sayth There are three which beare witnesse in heauen the Father the VVorde and the holye Ghost and these three are one M. Moreouer whereas Christ is sayde to bée borne of the Father and comming out from the Father to come into the worlde it is not so to be vnderstoode that hée being borne of the Father and come from the Father was separated from him that this which Iohn sayth And the worde was with GOD might bée vnderstoode of some time when hée was not the Sonne of the Father and when that hée was come from the Father hée was no more with the Father GOD forbidde It fareth so among vs which are mortall men But it goeth not so with GOD and his worde For the word of GOD neyther in being borne nor in going foorth is separated from GOD the Father euen as neyther the brightnesse from the sunne nor the heate from the fire by going foorth is separated nor the counsell of the hearte is separated from the wise man in bringing the same to a worke euen as the Apostle in diuers places witnesseth saying Ehe 1 Blessed be GOD the Father of our Lorde Iesus Christ which hath blessed vs in all maner spirituall blessing in heauenlie thinges by Christ according as hee had chosen vs in him before the foundation of the worlde Therefore wée are chosen of God before the beginning of the worlde But how In Christ sayth hee that is to say by the worde purpose of God which was with him in the beginning And in another place who hath saued vs and called vs with an holy calling not according to our works but according to his owne purpose and grace which was giuen vs in Christ Iesus before the worlde began but is now made manifest by the appearing of our Sauiour Iesus Christ 2. Tim. 1 Therefore the grace of God is giuen vnto vs before the worlde was made when as in déede we were not But howe In that purpose and worde of GOD Christ which was with God in the beginning The like wordes we haue almost in his Epistle to Tytus where he sayth that eternall life was promised before the beginning of the worlde and that by the worde of God which is manifested by the preaching of the Gospell And God was the Word R. The Sonne is not onely with God the father but he is God also for the father and the sonne are two persons but one God and one essence M. And this is gathered by the two premises or propositions going before namelye where he sayde that this worde was in the beginning and that it was with GOD so that this sentence is nowe as it were the conclusion For whatsoeuer was not made in the beginning but had his being before and was also with God the same is God But Christ the worde of God was in the beginning with GOD therefore he is God For how shoulde he not be GOD which is the wisedome of God the worde of God the vertue the power of God and the Sonne of God Howe shoulde he not be God which is euerlasting hauing neyther beginning nor ende of dayes How shoulde he not be God which was alwayes with God and shall be for euer C. Least any man therefore shoulde remaine scrupulous or doubtfull of the deuine essence of God Saint Iohn plainely
to beare witnesse of the incredulity and impietye of the Israelites but this Iohn came to testifie of the light Christ that is to saye he came to this ende that he might shewe the rysing of this light and might be the foreronner and setter foorth of the same to the people of Israel For him whome the Prophetes foreshewed shoulde come Iohn the Baptist pointed out with the finger That al men through him might beleeue M. He sayth not simply That al men might beleue but he addeth throw him that is to say that all men being moued by the aucthority of Iohn and beléeuing his testimonye might knowe this light and imbrace the same It was necessary therefore that such a witnesse shoulde be sente as the Israelites might geue credite vnto For this cause he was so indued with the grace of GOD that he made all men to beholde him He was sayeth our Sauiour Christ speaking of Iohn Ihon. 5 Math. 3 Math. 11 Mat. 1 Luk. 1 A burning and shyning light For all Ierusalem went out to him He neyther eate breade nor dranke Wine His meate was Locustes and wilde Honye his apparell of Camelles héere and a Girdle of a Skinne about his Loines Hée was indued with the spirite and power of Helias He called all men with seuerity to repentance sparing neither the hie Priests Scribes Luke 3 nor Pharisees whome he called generation of Vipers He dealt seuerelye with Herode the King Math. 14. as we maye reade in Mathewe Therefore the testimonie of Iohn tendeth to this ende which hée beareth of Christ that we beléeue in him Fayth is that by the which we behold this light know the same and imbrace it By this grace was set foorth to the worlde not onelie the testimonye which Iohn bare concerning Christ but also the testimony of all the Apostles and Euangelistes both by voyce and writing And therfore it is sayde in the ende of this Gospell These thinges are written that yee might beleeue that Iesu is the son of god But what is the profite of this fayth The profit saith he of this fayth is that yée beléeuing might haue life through his name Moreouer the grace of this light 1. Tim. 2 must be set before all men for God woulde haue all men to bée saued and to come to the knowledge of the the truth Also it is sad Luke 3 Preache ye the Gospell to euerye creature c. B. Wherevppon Saint Iohn Baptist Preached the Gospell to the Souldiours and Publicans 8. He was not that light but was sent to beare witnesse of the light He was not that light B. By this newe Preaching of the Kingdome of Heauen many thought that this Iohn was the same light of the world which was commonly talked of the same word also by which al things were made But the Euangelist sayth he was not the same light M. For wée reade that he had so great aucthoritye a-among the Israelites that they sayd among them selues Is not this Christ Least therefore his excéeding brightnesse shoulde obscure the glory of Christ Luke 3 the Euangelist teacheth that he was not the light M. He was the light truelye but not the same light whereof it is here spoken which is the light of men the well of all light the woorde and the Sonne of God The Apostles also are called the light of the world Math. 5 And Paul calleth the beléeuing in Christ the light Yee were sometimes saith he Darknesse but now are ye light in the Lord Ephe. 5. But they are so called in another maner of respect C. For all the Godlye are called light in the Lorde because they being lightened with his spirite do not onelye see to them selues but also do direct others by theyr example into the waye of saluation The Apostles also are specially called the light because they preferre the light of the Gospell which driueth awaye the darkenesse of the worlde But the Euangelist here intreateth of the onely and euerlasting wel of light M. Iohn therfore was a light but he was set on fire and illuminated by this light For as the mountaine in the morning before the Sunne appeareth vnto men is lightened with his beames euen so are all the Saintes of God light in the Lorde of whom they are illuminated R. Wherefore this place putteth a difference not only betweene Christ and Iohn but also betwéene Christ and al the Saints Patriarks Prophets Apostles and Martyrs For neither Iohn nor any other of all the Saintes were the true light but were onelye proclaimers and setters forth of the true light M. Let vs therefore hereby learne to estéeme of the Saintes as they are made and appointed of GOD and no otherwise But was sent to beare witnesse of the light A. Iohn therefore repeateth this againe to shew what men ought to iudge of them which being sent of God preach the word vnto the world Least we attribute any thing of that vnto them which pertaineth onelye to the Sonne of God M. For great is the wilfull folly of the world in this point Eyther it reiecteth altogether the witnesses of Christ and despiseth them or else it geueth reuerence and honoureth them aboue Christ The Iewes at the first receyued Iohn for the Messias Christ him selfe which was not Christ yet they receyued not the testimony which he bare vnto Christ Euen so the Corinthians litle or nothing at all regarded Paul that singular Preacher of the kingdome of Christ but they made more of the false Apostles than appertayned to the Mynisters of of Christ 1. Cor. 4 insomuch that the Apostle was faine to shewe them what they ought to thinke of the Ministers of Christ and what not And we our selues haue had experience what great estimation the worlde hath had and yet hath of dead Saintes and of the Byshops of Rome and others and howe litle it regardeth the true Ministers of Christ 9. He was the true light lightening euerye man that commeth into the worlde Hee was the true light C. The true light is not here opposed or compared to the false light but the Euangelist here goeth about to put a difference betwéene our sauiour Christ and al other least that any man should thinke that he is euen the same light no better than the which angels men are said to be But this is the difference that whatsoeuer is bright and shining in Heauen and in earth it borroweth his brightnesse from another But Christ is light of him selfe and shining by him selfe and lightening with his brightnesse the whole worlde insomuche that there is no other cause or Originall of brightnesse but hee Hée called therefore that the true light to whose nature it is proper to shine M. Therefore this is the first note by the whiche Christ is discerned from Iohn and from all other Apostles For Iohn and the Apostles were light as it is sayde before but not the true light that is to
sauiour as hée had a body so also he had a Soule And the scripture when it calleth men fleshe it doeth not thereby make them voyde of Soule It is verye manifest therefore that the woorde being begotten before all worldes of the Father and whiche was alwayes with the Father was made man Iohn 2 M. We must also take héede least we thinke the woorde to bée sayde to bée made fleshe in that sence that the water is sayd to bée turned into Wine For there the water was so made Wine that it left of to be water any more and was onely wine but here the word was not so made flesh that it should ceasse to be the word that is to say God should be now nothing more then fleshe God forbid For it can not bée that God should be chaunged into man and should then cease to be God The diuine substaÌ„ce of the worde will neyther admit mutacion or ende séeing it is immutable and infinite or without ende Morouer the fleshe of Christ hath not left his proper nature and is chaunged into the worde God forbid this also For else as Christ is there depriued of his diuinitye euen so here he should bée depriued of his true humanitye in so much that he should not bée nowe true man neyther truely conceyued nor truelye borne neyther yet truely suffered nor dead and consequentlye neyther truely raysed againe from death M. Let vs therefore firmelye holde and beléeue that GOD was made man that hée tooke vnto him that which before he was not Two thinges to bee beleued and that he lost not that which he was C. And therefore in this principle of Faith there are twoo principall thinges of vs to be beléeued namelye that twoo natures in Christ were so ioyned and come togeather into one person that one and the selfe same Christ was both verye God and verye Man And that the vnitye of persons doth not let but that the seuerall natures doe abide distinct in so much that the Diuinitye doth retaine and kéepe whatsoeuer is proper vnto it and the humanity hath also that to him selfe which belongeth vnto it A. And if we beléeue these twoo principles we shall easilye driue awaye all errours which Satan hath brought in by his Ministers touching the Diuinitye and humanitye of Christ For Nectorius Eutiches Seruetus and the Anabaptistes haue brought no smal contumelye vnto Christ in going about some of them to robbe him of his Diuinitye and some of them of his humanity And dwelt amongst vs. R. That is to saye The Sonne of GOD hauing taken vppon him our fleshe liued amongest vs men spake with vs and did eate and drinke with vs. M. Herevppon the Prophete called Christ Emanuel Esay 7 that is to saye God with vs. B. For he being in the forme of God thought it not robbery to bée equall with God but made him selfe of no reputacion taking on him the forme of a seruaunt Philip. 2 and made in the likensse of men and founde in figure as a man R. And againe it is sayde God was manifested in the fleshe iustified in the spirite 1. Timo. 3 seene of Angelles preached to the Gentiles beleeued on in the world and receyued vp into glorye C. But it is doubtfull whether the Euangelist speaketh generallye of men or of him selfe onelye and of the rest of the Disciples which were eye witnesses of that which hee sayth It is most likelye that he speaketh of him selfe and of his fellowe Disciples for he addeth saying And we saw the glorye of it M. He hath the same wordes almost in his Epistle saying That which was from the beginning 1. Epist 1 which we haue heard which we haue seene c. For although the glorye of Christ might be séene of men yet notwithstanding it was vnknowne to the greater part by reason of blindnesse Onely a fewe whose eyes the holye Ghost opened sawe this manifestation of glorye The summe and effect of these woordes is that Christ was so knowne to be man that he shewed forth somwhat in him selfe to bée seene of men to be far more excellent Whervpon it followeth that the Maiestye of GOD was not abased although it was compassed about with fleshe It laye hid vnder the basenesse of the fleshe but so notwithstanding that it shewed foorth his brightnesse M. Iohn sayeth not we sawe his essence but we sawe his glory No man séeth nor hath séene the verye essence of the worde But the beléeuing Apostles sawe his glorye B. The which as it was speciallye séene of thrée of the disciples in the mount Thabor Math. â—7 Euen so by his gloryous resurrection and Assention it did mightelye shine and was openlye exhibited to be seene of all the Disciples M. Therefore by this worde glorye he vnderstandeth those thinges which set forth the glory of this worde that is to saye whiche are certaine shewe tokens of his Diuine goodnesse wisedome and power Euen as in the Chapter following Saint Iohn sayth After Christ had made VVine of water He manifested sayth he his glory A. And Christ him selfe hearing of the death of Lazarus sayth This sicknesse is not vnto death Iohn 11 but for the glorye of GOD that the Sonne of God might bee glorified thereby M. And because the Apostle sawe all these thinges Saint Iohn testifieth of them in this place saying And we sawe his glorye For in these thinges the glorye of Christ was declared As the glory of the onely begotten sonne of the Father C. This worde As is not of improprietye in this place but it rather signifieth a true and perfect approbation Ephe. 5. Euen so when Paul sayth VValke as children of the light he meaneth that we should truely testify by our workes the verye same that we are the children of the light The Euangelist therefore meaneth that the same glory was seene in Christ which did agree and belong to the sonne of God and was an assured testimony of his Diuintye M. For testimony is geuen of Christ not as of some holy man and Prophete of GOD which was conuersaunt among them and whose glory they sawe Exod. 34 as the Israelites also sawe the glorye of Moyses which he had in his face neyther as of a glorious King of this worlde which kinde of glorye some of the Disciples desyred saying Graunt that wee maye sit in thy glorye the one on thy right hande and the other on the lefte the which also the Iewes foolishlye looked for at the comming of theyr Christ But as of the incarnate and onely begotten woord of GOD the which is called by the Apostle Hebr. 1 The brightnesse of the glory of the Father And the Euangelist here calleth the word onely begotten because he is the only begotten sonne by nature as if he should place him aboue men and Angels should attribute that vnto him which belongeth vnto no other creature But we must not thinke that theyr faith did sée
to saye that onlye Sacrifice Christ Iesus So we reade that this Lambe was slaine from the beginning of the worlde Reuela 13 C. Saint Iohn therefore goeth about to shewe that there remayneth nothing nowe for sinners but that they flée vnto Christ theyr refuge to the ende he might ouerthrowe all satisfactions offeringes and redemptions of men being nothing but false and forged collusions of Satan our enemye This woorde taketh awaye maye be twoo manner of wayes expounded 1. Peter 2 Esay 53. eyther that Christ hath taken vppon him selfe the burthen wherewith wée were oppressed or else that hée quite abolisheth sinnes CHR. Furthermore in that hée sayeth Taketh in the present tence the continuall action of taking awaye is ment For the offering which he once made alwayes standeth of force Let vs knowe therefore that wée now at the last for Christ his sake are reconciled vnto God the Father if wée take the right waye vnto his death and if we doo beléeue that hée was the onelye Sacrifice nayled to the Crosse which taketh away our sinnes R. Furthermore Christ doth not so take awaye sinnes that it maye bée lawfull for euerye man licentiouslye to liue as him lysteth as the carnall falsely gather but that we should liue vnto God Rom. 6 and to righteousnesse For wheresoeuer sinnes are taken awaye by faith there in stéede thereof succedeth the Spirite mortifying from thencefoorth the dreags of sinne Touching the exposition of the nexte verse reade that whiche is spoken of in the fifteenth verse going before 31. And I knewe him not but that he should be declared to Israel Therfore am I come baptizing with water And I knewe him not C. Least men should thinke this testimonye to bée geuen eyther for fauour or friendship hée preuenteth that doubte affirming that he hath no other knowledge of Christ than that which came from heauen to him M. Although therfore hée knewe him to be in the middest of Israel yet for all that he knewe him not by face for there was no familiaritye betwéene them Christ had led his life in Nazareth of Galilee being there with the Carpenter Ioseph and nowe at the first he came from Nazareth to Iordan But Iohn liued in the wildernesse among the beasts and inhabitauntes of the Wildernesse Least therfore by a wrong suspicion and doubte the testimony should be discredited which was geuen to Christ he addeth saying And I knewe him not But that he should be declared to Israel He came to Baptize for this principall cause though this was not the onelye cause He came truelye to Iordan preaching the Baptisme of repentaunce that by this occasion he might knowe him whome before he knewe not that being knowne of him he might reueale him to Israel He Baptized also to this ende that he might bring the heartes of the Israelites to repentaunce and by this meanes might prepare the waye of the Lorde which was at hande Notwithstanding he sayeth well that he came to this ende that Christ might be made manifest vnto Israel For vnlesse this be done al the rest profiteth nothing This thing ought al the Ministerie of Iohn the Apostles to do Moreouer except repentaunce be ioyned vnto it Christ is declared in vaine C. And séeing it was necessarye that Iohn should be sent of GOD that hée might lawfullye Baptize we maye gather herevppon that no man hath libertye of him selfe to institute Sacraments for this right onelye pertayneth to God Euen as our Sauiour Christ in another place to prooue the Baptisme of Iohn demaundeth whether it was from Heauen or of men Math. 21 For the exposition of the twoo verses following reade the thyrde Chapter of Mathew 34. And I sawe and bare recorde that he is the sonne of God M. Although Iohn knewe Christ whome hée had shewed to bée present and of whome he had Preached before this time to be the Sonne of GOD yet notwithstanding by the foresayde Heauenlye inauguration contayned in thirtye and twoo and thirtye and thrée verses he knewe this Iesus whome before hée knewe not to bée the Sonne of God And he knewe this not by the vision onelye but by the voyce also of the Father which came from Heauen saying This is my beloued Sonne Math. 3. C. So that this signe was added because of confirmation and that not so muche in respect of Iohn as for all our sakes M. But séeing Christ is in the Scriptures called the sonne of Dauid Question why doeth not Iohn say And I sawe and testifyed that he is the sonne of Dauid Aunsvver Because that although hée hadde made noe lye yet notwithstanding he shoulde not sufficiently haue set foorth the glory of Christ And this is worthy to be nooted that he witnessed Christ to be the sonne of God because Christ shoulde be the gyuer of the holy Ghost and because the honour office of reconcilyng men vnto God belongeth to no other beside him M. And this knowledge and faith of the Sonne of GOD as it springeth of the diuine reuelation so it maketh a man blessed as Christ plainelye declared to Peter in the sixtéenth chapter of Mathew Math. 16 35. The next daye after John stode againe and two of his disciples B. By litle and litle the Euangelist passeth by narration from the testimonyes of Iohn to the testimonies which his owne déedes and sayinges gaue to the Lorde And séeing it was the office of Iohn to reueale Christ vnto Israel hath he thus farre foorth made mention of that story passing ouer without doubt many thinges which Iohn preached concerning the Lorde The other thrée Euangelistes haue more largelye written of that which hée hath omitted with the which the Godly are satisfied M. But this is the last testimonye of Iohn concerning Christ among those whiche the Euangelist meant to repeate Who in affirming Iohn to stand commendeth his diligence in reuealing Christ as one that sought al occasion to fulfill his office C. Here furthermore we sée howe base and simple the beginning of the Churche was Iohn truelye prepared Disciples for Christ but Christ nowe beginneth him selfe to prepare his Church 36. And behelde Iesus as hee walked by and sayeth Beholde the Lambe of God M. From whence and whyther hée walked the Euangelist sheweth not But it is likelye that Christ according to the great humilitye of his minde as hée vouchsafed to receyue Iohns Baptisme so also he was contented to heare his Sermons which he communicated to the people and so it came to passe when the Sermon was ended because it was nowe almost euentide that hée went to that place where he meant to rest all night But it appeareth by this appellation of Christ that Iohn oftentimes called Christ the Lambe of God taking away the sinnes of the worlde and that notwithout cause for it is the office of a good teacher not once onely but oftentimes to inculcate those thinges into the eares of his auditours which are necessarye for them to
sonne of God And truelye faith ought not to rest in the presence of Christ onlye but to haue also a respect to his power and office For it shall profite litle to knowe who Christ is except we know also howe he will behaue him selfe towarde vs and to what ende he was sent of the Father But séeing the kingdome of Christ is moste large Question Psal 2 Reuela 17 in so much that he is called the King of Kinges and Lorde of Lords why doeth Nathanael cal him onely the King of Israel Surelye he doeth it Aunsvver because his confession is limmitted to the measure of fayth For he had not profited so farre as yet that he knewe him to bee a King set ouer the whole worlde or rather that the Children of Abraham shoulde bée gathered from all places that the whole worlde might be the Israel of the Lorde Let vs now by the example of Nathanael exercise our faith in the hearing of the woorde and let vs confyrme the same by all meanes possible and let it not lye hid but let it burst foorth into the confession of Christ to the glorye of God 50. Iesus aunswered and saide vnto him because I sayd vnto thee I sawe thee vnder the Figge tree thou beleeuest thou shalt see greater thinges then these B. The Lorde Iesus going about to confyrme the Faith of Nathanael and the rest of the Disciples added these wordes C. He doeth not reprehend Nathanael as one to light of credite but rather allowing his fayth promiseth vnto him and to the rest greater argumentes of confirmation By the which woordes hée lifteth vp theyr hope for the beholding and knowing of farther matter As if he shoulde saye If of so small beginninges thou hast receyued fayth I byd thée be of good cheare and hope to sée greater matters in time to come It was but a meane token truely of the diuine power in that Christ sayd here to Nathanael I sawe thee vnder the Figge Tree For wée reade of many suche thinges to bée done by Heliseus as in the storye of Gihesi and Naaman the Sirian 4. King 5 and. 6 Iohn 4 Suche a Myracle was that whiche wée reade of concerning the vnlawfull Husbande of the woman of Samaria These and suche like are but meane and indifferent thinges if they bée compared to those Myracles which followe but such notwithstanding as haue brought great increase of Faith by litle and litle By these woordes also of Christ Because I sayde vnto thee I sawe thee vnder the Figge Tree thou beleeuest We learne that faith commeth by hearing Rom. 10 and hearing by the worde of Christ 51. And hee sayeth vnto him Veryly verylye I say vnto you hereafter shall ye see heauen open and the Angels of GOD ascending and descending vppon the sonne of man A. Touching the opening of the heauens it is already spoken of in the third Chapter of Saint Mathew In that Christ speaketh of the opening of the heauens and of the ascending and descending of the Angels vppon the Sonne of man many referre it to the resurrection of Christ to his ascention and to the sending of the holye Ghost C. But it rather signifieth a certaine continuance whiche shoulde alwayes bée extant in his kingdome It is most certayne that Angelles appeared sometimes vnto the Disciples whiche at this daye are not séene it is certaine also that there was another maner of reuelation of the heauenlye glory when Christ ascended into Heauen than we nowe sée But if we well waye and consyder of the matter wee shall finde that the same which was done then is abiding for euer For the kingdome of Heauen being shut vp against vs at the first Actes 7 Math. 17 Luke 24. was trulye opened againe in Christ Of this matter as well Stephen and thrée other Disciples in the Mounte had a visible sight as also other of the Apostles in the ascention of Christ But all the signes by the whiche the Lorde sheweth him selfe to bée present with vs do pertaine to the opening of Heauen specially where he doth communicate him selfe vnto vs to life The Angelles are sayd to ascende and descende as they are Ministers vnto vs of Gods wyl Therefore by these words the mutuall communication betwéene God and men is noted And we must be thankefull vnto Christ for this benefite because without him ther is rather mortal enmity betwéene the Angels and vs than a familiar care to helpe Therefore they are sayde to ascende and descende vppon him not that they doe onely minister vnto him but because in respect of him and for his honour they holde vp by theyr care the whole bodye of the Church Gene. 28 And there is no doubte but that hée hath some respect vnto the Ladder whiche was shewed to the Patriarke Iacob by a vision For the same which that vision shadowed is truelye declared and shewed in Christ To be shorte the summe of this place is that where as all mankinde was banished from the kingdome of God now the gate of the kingdome of Heauen is opened vnto vs that we maye bée Citizens with the Saintes and fellowes with the Angelles and they being ordained to be kéepers of our sauing health may come downe from theyr blessed rest to helpe our miseryes B. For the seruice of Angelles pertayneth to all those that trust in the Lorde as well as vnto Christ according to that which is written in the Psalme Psal 91. and 34 He hath geuen his Angelles charge ouer thee c. For they are all Ministering spirites sent to serue them which haue theyr inheritaunce in the kingdome of Heauen Heb. 1 M. So that nowe man with God and the earth with heauen are set at peace For so sayeth the Apostle It pleased the Father that in him all fulnesse shoulde dwell And by him to reconcile all thinges to him selfe Collos 1 and to set at peace through the blood of his crosse by him both the thinges in earth and thinges in heauen ⧠The second Chapter 1. And the thirde daye there was a Mariage in Cana of Galilee and the mother of Iesus was there HITHERTO the Euangelist hathe shewed howe and in what order the Reuelation of Christe began to bée manifested by the testimonies of Iohn and who they were which claue vnto him nowe consequentlye hée addeth howe by the light of Myracles he beganne partlye to confirme his Disciples whiche as yet were but weake and partlye to reueale his glorye to Israel C. For this storye doth contayne a declaration of the first Myracle that Christ wrought and for that cause it becommeth vs to bée the more diligent to consider of the same Howbeit as wée shall sée hereafter there are other causes which do commend the same vnto vs. M. Therefore the Euangelist going about to describe the beginning of the Miracles of Christ to the ende he might bring credite vnto the Historye putteth downe vnto vs both the time the place and
is borne C. The meaning of Christ is that he came foorth vnto men adorned with such power that he might communicate and bestowe that vppon them which hée had receyued of his Father And in that hée is man he was ordained by the Father to bée the aucthour of lyfe least we should seeke him a farre of For Christ hath not receyued any thing whereof he him selfe stoode in néede but rather to make vs ritche with his abundaunt treasure The summe and meaning is that in the man Christ the same is reuealed vnto vs which was hidden in God and the lyfe which men before could not attaine vnto is nowe at hand M. Also it is worthy to be noted that when he might haue sayde Because he is man he chose rather to saye Because he is the sonne of man Let this serue our faith against those which teach that Christ tooke fleshe not of the vyrgin Mary that is to saye of the séede of Abraham whiche the whole Scripture teacheth but that he brought the same with him from heauen But Christ here plainelye calleth him selfe the Sonne of man and not man onely 28. Maruaile not at this for the houre shall come in the which all that are in the graues shall heare his voyce Maruaile not at this B. It was great and wonderful which Christ arrogated to him selfe the admiration whereof that he might somewhat diminishe and might cause the same to bée beléeued hée affyrmed that he would do that which was much more wonderfull namelye that he woulde with his voyce that is to saye with his power raise all the dead to lyfe in the last daye R. Before hée spake of the resurrection which is by fayth Resurrection by fa◠and the resurrection by the fle◠which is by iustification and nowe he speaketh of the fleshe C. But hée séemeth to reason verye vnfitlye when he bringeth the confirmation of that which he had spoken before from the last resurrection Obiection For it is no greater worke to rayse mennes bodyes than it is to rayse theyr soules To this aunswere maye be made Aunsvvere that there is not here of the matter it selfe comparison made which is greater and which is lesse but of humane sence and vnderstanding For men as they are carnall doe wonder at nothing but that which is externall and visible Herevppon it commeth that they careleslye omit the resurrection of the soule but haue the resurrection of the fleshe in great admiration Moreouer this our grosse desire bringeth to passe that those thinges do make more to the confirmation of fayth which are séene with the eye than those thinges which maye bée conceyued by fayth onelye Because hée speaketh nowe of the last daye hée addeth not this restraint And nowe it is as he doeth before in the fiue and twentye verse but doeth simplye pronounce that the tyme shall come Jn the which they that are in the graues M. This is not so to bée stretched that wee should vnderstande that they onely shal be raysed vp in the latter day whose bodyes are buried in Graues and Sepulchers and to exclude those which eyther are drowned in the water burnt to Ashes in the fyre or deuoured of wyld Beasts as we haue read of diuers Christian Martyrs who haue thus ended their lyues C. But because the dead are commonly for the most part buryed by a figure called Synecdoche hée vnderstandeth all which were dead and this is of greater force than if hée had sayd the dead onely Shall heare his voyce M. By these few wordes the faith of Christians is deserued from the faith of the Iewes For the Iewes beléeue the general resurrection of our bodies but they doe not beléeue that the same shal be by the power of the voyce of Christ the sonne of God But this is here plainely affyrmed in these words when he saith Shal heare his voyce This voyce the Apostle attributeth to the Archangel as to the Minister of Christ 1. Thess 4 16. saying For the Lorde him selfe shall descende from heauen in a shoute and in the voyce of the Archangell and in the Trumpe of God and the dead in Christ shall ryse first For this worke he shall bring to passe and finishe by his power Mat. 12.30 Mat. 24.31 but yet hée wyl vse the Ministerye of Aungelles as appeareth in Mathew And the Apostle maketh mencion of the last Trumpe at the sounde whereof the dead shall ryse Therefore the voyce of Christ is that Angelicall Trumpet which by the name and power of Christ shall raise vp the dead Euen as that is the voyce of the King which is proclaimed by the Harold in the Kinges name so is that the voice of Christ which by the Gospell of grace is preached throughout the whole world in the name of Christ M. Also this is not sleightly to bée passed ouer that the houre of the last Iudgement is sayde to come The last day of iudgment This Iudgement while we are séeking to enioye the vanitye of this world and spend the time commeth on a pace Let vs therefore bée careful and vigilaunt in the exercise of godlynesse first because wée heare that the houre of Iudgement shall come secondlye because wée knowe not the time thereof A. The which two thinges are to bée considered Luk. 21.36 that wée maye learne howe wée ought to stande before the sonne of man For wée must all bée brought before the Tribunall seate of Christ that euery man may receyue the workes of his body according to that he hath done whether it be good or bad as Christ consequently sheweth saying 29. And shal come forth they that haue done good vnto the resurrection of lyfe and they that haue done euyll vnto the resurrection of dampnation And shall come forth R. Because the resurrection of the fleshe is common to all men as well to the vngodlye as to the Godly Christ nowe maketh a difference speaking of the state of both in this resurrection and bée pointeth out the faithfull by theyr good workes euen as hée teacheth in a nother place that Mat. 7.7 the Trée maye be knowne by his fruite And hée commendeth their workes in the which they began to exercise themselues from the time of their calling For the Théefe to whome Christ promised lyfe which all his life time was giuen to wickednesse aspired at the last cast to godlinesse But because hée is become a newe man and beginneth of a bondeslaue of sinne to be a seruaunt of righteousnesse God calleth not the whole rase of his former life to an account Moreouer those sinnes which the godly dayly committe are not imputed to thē For without pardon and forgiuenesse there was neuer any man in the whole worlde which can be thought to haue liued well Good workes without grace are euill workes Naye there can be no good woorke reckened to be in any man but in him alone whose sinnes GOD hath forgiuen forasmuch as our best déedes
one as I was not before he gaue testimony of me that is to say that I should not haue béene God except hée had sayd that I am the sonne of GOD for I am that naturally that which hée sayde I was but for your sakes rather do I bring his testimonie For because hée was of great auctoritye among you I thought that ye woulde the more readily haue beléeued his wordes and so thorow fayth in mée haue obtayned euerlasting lyfe C. Therefore Christ here declareth that he hath not so much respect vnto him selfe as he hath to profite men when hee rayseth vp Preachers of his Gospell by whome hée maye certifie vs of his wyll In the which also his wonderfull goodnesse doeth greatlye shyne in that he séeketh to frame all thinges to our saluation Wherefore wée also must endeuour our selues to sée that hée bée not carefull in vaine for our soules health M. Christ sayth not I speake these thinges to make you ashamed and to defend my Innocencye against your blasphemie the which vndoubtedlye of all other he might most iustlye haue spoken and those thinges whiche hée dyd speake might of them selues haue made them ashamed Hée rather desyred to speake that which both onely appertayned to him and also ought iustly to haue taken from them all outragious furye and desyre to destroye him For what man wyll séeke his destruction whome hée knoweth to be so friendlye vnto him that he séeketh nothing more than his profite and safetye Let this bée an example for all the Ministers of Christ to folowe that in speaking they neyther séeke theyr owne glorye Ministers ought not to seeke theyr owne glorye or reuenge but the saluation of their hearers If this minde were in all those that take vpon them the office of teaching the Church of Christ at this daye should be frée from a number of contencions and perrilles And it were necessarye that they shoulde practise this not onely in woordes as a number of Hipocrites doe but also in theyr conuersation and fatherly affection towarde the faithfull seruauntes of Christ and also to instructe those that resist the trueth with all méekenesse if it maye please God at any time to geue them repentaunce that they maye bée conuerted and beléeue M. Furthermore we must yet a litle farther discusse these woordes of our sauiour Christ for they doe nothing derogate from the testimonye of Iohn which he bare to the trueth but Christ sayeth that hée hath no néede of mans testimony séeing he hath the testimony of his father which farre excelleth all other Wherevppon hée sayeth not And ye shall not receyue any mans testimony concerning mée For that which Iohn and which the Apostles after Iohn dyd testifye concerning the trueth was so directed by GOD to this ende that all mankinde might bée brought to the knowledge of the trueth and bée saued So that they haue nothing here for their purpose who to cloake their vnbeléefe do derogate from the wrytinges of the Prophetes Apostles and Euangelistes vnder this pretence that the Prophets Apostles and Euangelistes were men and that Christ him selfe doeth not alow the testimonye of men concerning him These vngodlye men do not consider what is the vse of those testimonyes which are geuen to the trueth by the instinct of the holy ghost in men 35. Hee was a burning and a shining light and ye woulde for a season haue reioysed in his light He was a burning Bv. Least any man shoulde thinke that this testimony of Iohn was eleuated and depressed by these woordes of the Lorde hée commendeth Iohn him selfe to the ende hée might make his testimony commendable also R. For hée was not that true lyght yet notwithstanding Iohn 1.8 hée was a bright Candell geuing testimonye concerning the true lyght hée was a famous preacher of the trueth being zealous in fayth and trueth mightelye séeking to aduaunce the glorye of the Gospell M. Therefore by this metaphoricall speache he greatly praiseth and commendeth the holines of Iohn and therewith all also declareth what was his office For not onely this belongeth to a burning light that the same shoulde be bright and cleare of it selfe but also that it should with the brightnesse of the same illuminate all that is round aboute it So Iohn Baptist a Candell it was not sufficient for saint Iohn to be a holy man hym selfe but this also speacially appertayned to his office to bring the hartes of the Israelites by the preaching of repentaunce and the kingedome of God and by geuyng testimony to Christe to the knoweledge of the trueth Ministers ought to be burning lightes After this manner a faithfull minister of Christe ought to bée a burning candell whiche is lightned in a darke place to the end that they which are in the same might sée Not only this is required that the minister be an honest and Innocent man but also that he be suche a one as will shew forth the light which he hath receyued to those whiche are committed to his charge Luk. 8.16 So sayeth oure sauioure Christ No man lighting a candel putteth the same vnder a Bushell But if the light be darknesse howe great is the darknesse C. Moreouer whereas our sauioure calleth Iohn a burninge light he doth thereby the more reproue the Ingratitude of the Iewes for it foloweth that they were willingly blynd when they refused the candel of God which was set before their eyes As if he shoulde saye God would not haue you to erre for he appoynted Iohn to be a Candel that by his light he might direct you in the right way Therefore in that ye do not knowe me to be the sonne of God your voluntary errour is the cause therof A. Euenso they which at this day are willyngly blynde in the midest of the lyght of the gospell haue no excuse For the Lorde seketh by the preachinge of his worde Mat. 5.14 to bring men out of darknesse into light in consideration whereof he called his apostles the light of the worlde that the darkenesse of ignorance being driuen awaye the harts of mortal men may be illuminated with the knoledge of god and true piety And ye would for a season haue reioysed C. Nowe followeth the other reproche in that they dyd not onelye shut theyr eyes against the trueth which was offered to them but also sought all the meanes they could by abusing the same to oppresse Christ For in that they were so readye to extolle Iohn aboue his proper degrée that procéeded of an euyll and wicked purpose that the sonne of God might haue no place Christ very notablye compareth this wicked abuse of the heauenlye light to lasciuiousnesse euen as if the good man of the house should light a Candle in the night for his seruantes to do that which hée hath commaunded them to do and they then to vse the same to banquetting and to wantonnesse By this place wée are admonished not to abuse Godlye teachers whome
vnthankefull to God are starke blinde at the sight of his power And there is no doubte but that they dyd disdayne and contemne all the myracles whiche hitherto they had séene because Christ did not follow theyr willes and because they did not finde him such a one as they imagined him to bée If they had bene put in hope of earthly felicitie they woulde daylye haue extolled him and without all doubt haue saluted him by the names of a Prophet of the Messias and of the sonne of God but now because hée reprehendeth them for that they were to carnally addicted they thinke it good to heare him no more but doe withstande hym saying VVhat signe shewest thou that wee may see and beleeue thee VVhat doest thou worke Bv. As if they shoulde saye Thou speakest muche in thine owne commendation as though thou wert sent into the worlde to saue and redéeme mankinde R. Thou requirest that wée shoulde beleue in thée as in the Sauiour sent of God thou sayest that Fayth in thée is the worke of GOD whereby the foode of euerlasting lyfe is gotten but doest thou thinke vs so scencelesse and foolishe that thou speaking these thinges wée wyll strayght waye beléeue thée and reuerence thée alone and forsake Moyses and the righteousnesse of the Lawe By what signes by what myracles doest thou confirme the aucthoritye of thy doctrine Bv. But if thou be that manner of man which thou wouldest séeme and be accounted to bée shewe this vnto vs by some heauenlye signes by which wée being conuicted as by inuincible arguments wée maye now boldelye receyue thée and may beléeue thée as the Sonne of GOD and Sauiour of the worlde B. To beléeue here signifyeth wholye to depende vpon him whome thou beléeuest So also the people béeléeued Moyses Exo. 14.31 M. Here wée sée the disposition of carnall men who so long as fayth in Christ is required are enimies of the which wée haue experience in manye at thys daye C. For in the beginning Carnall Gospeleres because they perswade themselues that Christ will be fauorable to their sinnes they earnestlye receyue his Gospell and require no probation of the same but when they are called to denye themselues and to beare the Crosse then they beginne to forsake Christ and to demaunde from whence the Gospell had his beginning to bée shorte Christ is no more their Mayster so soone as hée denyeth their desires M. Othersome require myracles as though the doctrine of Christ were not sufficiently proued al readie boath by miracles also by the Scipturs A. But wisdome is iustified of hir Chrildren 31. Our fathers did eate manna in the wildernesse as it is writen He gaue them breade from heauen B. Hereby it appeareth what these men sought for namely that they might wander vp and downe with the Lorde idelly and be fed of him without labour euen as the people long before had bene fed in the wildernesse forty yeares with Manna C. Therefore our Sauiour Christ gauled them when hée sayde that they came like to brute beastes to fyll their bellyes for they bewraye this theyr grose affection when they require such a Messias as maye féede them M. This is another argument of their witstandinge Christe They obiect Moyses and the Fathers and they pretende their aucthoritie to cloake theyr incredulitie wythall as contrarye to that fayth which Christ required to be in him B. As if they shoulde saye What workest thou that wée maye beléeue thy thy wordes Thou hast once fedde fiue thousande of vs with fiue Loaues and two Fishes but Moyses fedde sixe hundedered thousande of our Fathers or there aboutes with breade from heauen for the space of fortye yeres But as yet thou hast shewed vs no suche signe It is better therefore that wée bée Moyses Disciples than thy Disciples and to depende vpon hys worde than of thine C. But whereas they extoll the grace of GOD in the Manna that they doe verye subtilly to ouerthrowe the Doctrine of Christ by whiche hée commended the moderate desire of corporall meate For on the contrarye parte they doe oppose the glorious name of Manna whiche was called breade from heauen and Aungels foode But the holye Ghost doth not call Manna breade from heauen although GOD fylling the bellyes of hys people as menne fyll Hogges gaue them no better thing Therefore they haue no excuse at all when they doe wickedlye reiect the spirituall foode of the soule whiche GOD now offereth to them M. For Moyses doeth sufficientlye declare why the Lorde did feede the people with Manna saying And hee gaue thee Manna to eate which neyther thou nor thy Fathers knewe to the ende hee might shewe to thee that manne shall not liue by breade onelye but by euerye worde whiche proceedeth out of the mouth of GOD. B. Manna is called the breade of Heauen and of Aungels because it rayned from heauen by the Ministerye of Aungels A. There are some which interprete this to be the breade of Princes or of greate men because of the Hebrue worde whiche in another place signifieth princes and noble men 32. Then Iesus sayde to them verelye verelye I saye vnto you Moyses gaue you not that breade from heauen but my father giueth you the true breade from heauen Verelye I say vnto you Bv. The Lord knowing well ynough howe filthy their affections were aunswered nothing to the signe whiche they required partly because he came not to fill the bellyes of the hungary nor to playe Pageants before euery one Luk. 23.9 for the whiche cause also he made no aunswere to Herod and partly because the daye before he had shewed so manifest a signe to the people that there néeded not the repeticion of many wordes The Lorde had proued by that signe that he was the same Prophete whom hitherto the Fathers had loked for And the very same men whiche in this place require a signe confessed then that trueth whiche nowe they doubte of For they had sayde This is verily that Prophete whiche shoulde come into the worlde Wherefore he faring as thoug he did not sée the rudenesse of the multitude their ingratitude inconstancy and their mallice goeth aboute by pure symplicity to bringe them to true and perfect knoweledge of the mystery of Fayth M. And because he knewe that this people did to muche hange vppon Moyses as though he had geuen to the Fathers those thinges whiche pertayned to lyfe and therefore did not ryghtlye iudge of the miracle of Manna nor truelye vnderstande that celestiall breade much lesse desire the same hée vseth an earnest asseueration But Christ séemeth to denye that which was cited out of the Psalme yet it is otherwise for hée speaketh onelye by comparison The bread of heauen is called Manna which nourisheth the bodye onelye but that is truelye and properlye iudged to be the breade of heauen which is the spirituall nutriment of the soule Therefore Christ here opposeth the worlde against heauen because the incorruptible
things This had béene the parte of reasonable men But they doe none of these things but according to the disposition of fleshe they murmure because the Lorde sayde that he came downe from heauen For this is the lot of Christes doctrine that it shall sooner finde such as shall murmure gainst it and contemne and deride it béefore they know it than suche as shall rightly vnderstande it and when they vnderstande it earnestlye imbrace it 42. And they sayde Is not this Iesus the sonne of Ioseph whose Father and mother wee know How is it then that hee sayeth I came downe from heauen Is not this Jesus Bv. They looked for some mightie and victorious Messias to raigne ouer them as did Salomon Cyrus and Alexander therefore they dispised the humilitie of Christ not perceyuing howe this base man discended from heauen M. For they thought that hée had so spoken of his discention from heauen as though hée had denyed himselfe to haue béene borne in this worlde among men but euen as hée was present before them to haue fallen as some Aungell from Heauen Herevppon it commeth that they saye Is not this Iesus the sonne of Ioseph As if they should haue said doth he think vs to be so dule scenelesse that wée will suffer our selues to be perswaded that hée came downe from heauen séeing we knowe from whence hée came who he is of what stocke and kindered and with whome hée was brought vp what rashenesse then is this that hée sayth he descended from heauen as though he spake to straungers and to such as did not know him C. They had therefore a double let The one was whiche they fayned to themselues by a false opinion when they sayde This is the sonne of Ioseph whose Father mother we know Two â—bling â—kes to â—ewes The other was the which proceded of a wrong Iudgement because they did not thinke Christe to be the Sonne of God for that he descended to men taking vpoÌ„ him our fleshe But wée are to to wicked if so be wée therefore despise the Lorde of glory because hée did abase and emptye himselfe for our sakes taking vpon him the forme of a seruant For this was rather a manifest signe of his vnspeakable loue toward vs and also of his wonderfull grace Furthermore the deuine Maiestie of Christ did not so lye hidde vnder the base and contemptible shewe of the fleshe but that the bright beames of the deuine glorye appeared but those grose and scencelesse men wanted eyes to beholde the same Bv. So at this daye when Iesus is preached and the same crucefyed when mortification regeneration is taught the preaching is contemned of prowde men of couetous ambitious Carnall Gospellers follow Christ for gaine and luxurious men which crye from whence haue we this newe doctrine which these newe Apostles set before vs Let vs noate therefore in this place the nature of fleshe and bloode which followeth the Gospell so long as there is hope of gaine but that hope being taken away it starteth aside M. Moreouer the corrupt nature of fleshe and bloode is to stande vppon externall thinges and to iudge after the outwarde apparaunce not onely of the Sonne of God but also of all the elect of whome it iudgeth not according to the qualitie of the minde whiche is heauenlye but according to the humility and basenesse of the fleshe It doth not beléeue that those whome it séeth in this worlde to be poore Idiots vnlearned base weake contemned abiectes and knowne according to the natiuitye and conuersation of the fleshe are borne of GOD and are sonnes of the heauenlye kingdome This thing S. Iohn expoundeth in another place in these wordes saying Behoulde what loue the Father hath bestowed on vs that wee shoulde be called the sonnes of GOD. 1. Iohn 3.1 For this cause the worlde knoweth you not because it knoweth not him 43. Iesus answered and sayde vnto them Murmure not among your selues Bv. Murmuration against God and the truth braules also and contentions and strifes in religion are very displeasant to God the same are oftentimes gréeuously punished Wherfore the lord giuing good aduice to the multitude exhorteth them not so to murmure and grudge C. Notwithstanding hée layeth the blame of murmuration vpon them as if hée shoulde saye my doctrine contayneth no matter of offence but because ye are reprobates it proueth your poysoned mindes and is therefore vnsauorye because your mouthes are out of taste M. The wisedome of the Lorde is here to be considered by which hée is very circumspect least if hée should hold his peace at those things whereat they murmured among themselues they might thinke that they had iustly murmured Let vs followe this wise dilligence by which wée must beware least they whiche murmure against the truth murmure not without reason 44. No man can come to me except the father which hath sent mee draw him and I will rayse him vp at the last daye No man can come to mee M. Hée repeateth that which hée had sayd but in other wordes For hee had sayd All that my Father giueth mee shall come vnto mee and now hée sayth No man can come vnto me except my Father which hath sent mee draw him As if hée shoulde saye ye murmure without reason of this that I sayde I came downe from heauen For it is no meruell if ye knowe not mée but are offended at this humilitie of my fleshe Did not I saye vnto you that they shall come to mée whome my father hath giuen mée Why doe ye not rather murmure of that amonge your selues Nowe I confirme the very same vnto you namely that it is impossible that anye man should knowe who I am from whence and to what ende I am come except he be drawne to me by grace from my Father R. But your bellye draweth you vnto mée and not my heauenlye father It is no meruell therefore if ye beléeue not my wordes C. Here Christ openly pronounceth that the doctrine of the Gospell although it be preached to all men alyke cannot notwithstanding be of al men receiued but they must first be renewed in minde in vnderstanding Fayth therefore commeth not by the will of man but by the will of GOD. Bv. To come to Christ is to béeléeue and to cleaue vnto Christ to receyue Christ and to depende onelye vpon him as we haue hearde in the fiue and thirtie verse going before C. Hée sayth they are drawne whose mindes God doth illuminate and whose heartes hée bendeth and frameth to the obedience of Christ R. For GOD draweth in that order as before wée haue described For hée hath chosen some before the foundation of the worlde was layde and those whome hée hath elected hée hath called and doth call by Christ through the preaching of the Gospell And there is no cause why thou shouldest faine and Imagine to thy selfe any heauenly voyces and descentions of the holye Ghost which shoulde happen beside
taught of the father Holy ghost our schole mayster the which teaching must not be such that a man shall sée the father in this fleshe but the Children of God shall be taught by the inward working of the spirit 1. Cor. 2.10 For they vpon whome it breatheth shal search out the profound misteries of God Mat. 11.27 To this effect also pertayneth this sentence No man knoweth the sonne but the Father also No man hath seene God at any tyme Ioh. 1.18 the only begotten sonne whiche is in the bosome of the Father he hath shewed him to vs. C. When he saith that the father is onely knowen to him he meaneth that this office properly belongeth vnto him selfe to manifeste him to men whiche otherwise is hidden far from vs. 47. Verely verily I saye vnto you hee that putteth his trust in mee hath euerlasting lyfe R By thys sentence our sauioure Christe declareth how we are made the disciples of his father namely by fayth in Christe Iesus by whiche it commeth to passe that wée obtayne euerlasting life What it is to beléeue in Christe wee haue before declared For we muste not immagine a confused and vaine fayth whiche spoyleth Christe of his power suche a faith is that which the Papistes haue who beléeue of Christe as they list them selues for therefore we obtayne lyfe by fayth because we knowe that in Christe all the partes of lyfe are contayned 48. I am the breade of life M. After that Christe had answered those murmurers and had sufficiently prouided for that offence which they hadde taken by the humilitye of his fleshe and by the knowledge whyche they had of hym he nowe consequently maketh repetition of those thinges whiche he had spoken and returneth to that whiche he had begonne concerning Manna R. shewing by a notable comparison howe muche better this quickening breade whiche he offereth is than the oulde Manna 49. You re fathers did eate Manna in the wildernesse and are dead M. This verse is two wayes expounded Some vnderstande it generally of all those Fatheres of the Iewes whiche did eate Manna in Moyses time in the desart as well Godly as vngodly insomuche that the Lord speaketh here in this place not of the death of the soule but of the body But othersome expound it of the wicked only whiche did eate Manna withoute fayth of the trueth in the whiche is lyfe and therefore are also deade that is to saye they perished euerlastingly But it séemeth not necessarye that wée here distinguishe betwéene the beléeuing and the vnbeléeuing Iewes C Onelye Christ sayth that Manna was a corruptible meate to their Fathers M. being foode not of the soule but of the body not sempiternall but temporall which coulde not saue them from death C. It followeth therefore that mens soules finde foode no where but in him whereby they maye be fedde into euerlasting lyfe 1. Cor. 10.3 For we must remember what was spoken in another place that there is no mention made here of Manna as Christ was a secrete figure For in that respect Paule calleth hym spiritual meat but here Christ frameth his speache to his hearers who being onely carefull for the féeding of their bellies had no farther consideration of any thinge in Manna He doth therefore Iustly pronounce that their fathers are deade that is to saye which were in like manner addicted to their bellies 50. This is that breade whiche commeth downe from heauen that if any man eate therof hee shoulde not dye C. Christ inuiteth and calleth those to whome hée speaketh to eate when he sayth that hée came that a man might eate For this kinde of speache is as muche as if he shoulde saye that hée is to bée eaten of so manye as will eate Shall not dye M. Christians dye aswell as other mortal men but they dye onely in bodye for a time and not in soule for euer And although the soules of the vnbeléeuing are immortall also yet notwithstanding their condicion is mortall and miserable insomuch that being aliue in pleasure they are counted deade 1. Tim. 5.6 Euen as the Apostle speaketh of the Widdow which liued in pleasure For the lyfe of the vnbeléeuing is not the true lyfe but a false imagination of lyfe and a mere phantasie by which they thinke themselues to lyue aloane when as indéede they are starcke deade Wee must also noate the vniuersall formes of speaking when he sayth If any man eate For by this manner of speache hée meaneth that hée is offered to all men insomuch that whosoeuer vseth hym shall be preserued in lyfe 51. I am the liuing bread which came downe from heauen If any eate of this bread he shall lyue for euer And the breade that I wyll gyue is my fleshe which I will giue for the lyfe of the worlde The Lord doth often tymes repeate this that all that beléeue in him shall haue euerlasting lyfe C. Because there is nothing more necessarie to bée knowne howe hardelye fayth taketh place in vs and howe soone it vanisheth awaye againe Wée all desire lyfe but in séeking of the same wée foolishlye wander in by wayes and the greater parte despise the same when it is offered For what is he that doth not fayne and promise lyfe vnto hym selfe withoute Christe And what is he that is satisfied and contented with Christe aloane Therfore this repetition is not superfluouse when Christ so often tymes affirmeth that it is he whiche geueth lyfe to the worlde For he taketh vnto him selfe aloane the name of breade that he might remoue out of oure myndes al false and fayned hope of lyfe Christ is the breade of lyfe M. What can the glory and plenty of terrene thinges profite in the whiche there is no life yf so be wée loose this breade in the whiche alone all saluation and euerlasting lyfe doeth consiste C. He nowe calleth that the liuing breade whiche before he called the bread of lyfe and all in one sence Afterwarde he sayth it came from heauen because in this worlde the figure whereof passeth and vanisheth awaye the spirituall and incorruptible lyfe is not to be found but onely in the heauenly kingdome of God So often as he maketh mencion of this worde Eate he exhorteth vs to faith whiche onely bringeth to passe that wée enioye this breade to lyfe And this is not in vayne because there are but a fewe whiche will voutsafe to reache out theyr hande to put this breade to their mouth naye when the Lord putteth the same to their mouthes they will scarse taste of the same but some fill them selues ful of wynde and othersome béeing lyke to Tantalus doe hungar and ar like to starue with meate before their mouthes And the breade that I will giue C. Because this secrete powre of geuing lyfe concerning whiche he spake might be referred to his diuine essens he nowe descendeth to the second degrée and teacheth that lyfe is included in his fleshe that men
before saying Shew thy selfe to the world when as in déede they vnderstoode those forenamed persons hée also rightly calleth them the worlde but so that therewithal hée noateth them of a worldly disposition As if hee should saye yee inuite me by this word world to the high Priestes Scribes and Pharisées of Ierusalem to shew my selfe before them Ye truely and iustly cal them the worlde for they are nothing else but worldely And because the worlde loueth that which is his owne the world cannot hate you which are worldelye and the children of this worlde being pertakers of corruption and of worldly wickednesse R. The Pharises hate not you the mightie men doe not persecute you because yée are all of like impietie of lyke wicked manners ye imbrace their doctrine as holye and whatsoeuer they saye ye accounte it an Oracle Wherefore they call you obedient children of the Sinagoge so farre they are from persecuting and hating you but the worlde that is the wise mightye and holye men of this worlde hate me not onely because I doe disagrée with theyr impietie but also doe reproue and reprehende all their workes righteousnesse holynesse wisdome and power as abhominable in the sight of GOD. A. For that which is highlye estéemed in the sight of men is abhominable in the sight of God Luk. 16.15 C. Therefore hée conuinceth them to be carnall when hée sayth that the worlde cannot hate them R. Christ therefore woulde not followe the carnal affections of his kinsemen C. Furthermore by these wordes the Lorde Iesus doth signifie that the Gospell cannot be truely preached but that the whole world must be cited as guiltie before the tribunall seate of GOD that so fleshe and bloode maye be troden downe and brought to nought Iohn 16. ◠according to this saying VVhen the holye Ghost commeth it shall reprooue the worlde of sinne Herewithall also wée learne that the pride which is naturallye ingraffed in men is so greate that they flatter and lyke of themselues in their vices For when they are reprehended they woulde not be angerye except they being blinded with the ouermuche loue of themselues did flatter themselues in theyr euill Onelye Gods spirite doth make vs gentle and méeke to abide reprehention insomuche that willingly wée offer our selues to be slaine with the sword of the Gospell Humilitie resteth where the spirite of God abydeth B. This also is to be noted that we cannot haue the loue and friendeshippe of the worlde except wée giue our consent to the euill workes thereof For if so be wée séeke to maintaine the glorye of God aloane and do pronounce onelye GOD to be good and doe séeke also to conuince the worlde of sinne by and by it persecuteth vs euen as afore time it persecuted Christ And to reproue the worlde is not onelye to inuey against that groser sorte of sinners for that the world can beare but also to testifie that the workes therof are euill that is to saye that it is wholy voyde of righteousnesse and goodnesse and that it cannot attaine to true righteousnesse but by Christ M. For the nature of the worde is to enter through euen to the deuiding a sonder of the soule and the spirite and of the Ioyntes and the marowe and discerneth the thoughtes A. What pretence soeuer therefore the worlde hath for the hating of the professors of the gospell there can be no other cause than that which Christ hath foreshewed namely because the faithfull doe testify that the workes of the worlde are euel Heb. 4.12 M. The Iewes those ypocrites went aboute to kill Christ as a transgressor of the Saboth but there laye a nother mischife secrete in their harts of the which not so muche as Pilat was ignorant for he knowe that for enuy they had deliuered him vp to death Euenso they which at this daye hate the Ministeres of the Gospell ascribe the cause to the loue of the Church calling them enimies and forsakers of the churh when as they themselues are not louers of the Churche but sekers of their owne vayne glory And they pretende that to magistrats whiche they knowe they cannot abyde calling them seditious persones as though they them selues wished wel to magistrates when as in déede no men are nor euer haue béene greater enemies to magistrates then they themselues haue bene Iohn 3.20 B. But they will not come to the true light of Godes worde leste their euell déedes shoulde bée reproued 8. Go ye vp vnto this feaste I will not go vppe yet vnto this feaste for my tyme is not yet full come M. There is no doubte but that the Lorde woulde haue instructed them and kept them with him longar yf so be they had béene of a sincere harte and had erred symply but because they were led by the spirite of enuy and had an euel opinion of hym he left them to their owne counsayles They had herde and séene many wonderfull miracles they ought to haue knowen who and howe greate he was if so be they had not ben blinded with mallice furthermore for kindreds sake they shoulde haue bene better affected towardes him Iustly therefore he sendeth them awaye from him to go whether they will Thus doth God alwayes deale in his Iustice with the vnbeléeuing and obstinate insomuche that when they will not be otherwise ruled he leaueth them to their owne immaginations that they may eyther walke in them or else tourne to hym by repentaunce Heare O my people and I will protest vnto the O Israell if thou wilt harken vnto me let there be no straunge God in thee neither worship thou any forreine God For I am the Lorde thy God whiche brought thee out of the lande of Egipt open thy mouth wide and I will fill it But my people woulde not heare my voyce and Israell would not obaye me So I gaue them vp vnto the hardnesse of their harte and they haue walked in their owne counsailes Psal 81.8 As therefore it cannot be gathered by those wordes that the Lord doth not care for the saluation of his people and doeth reiect the infirme and weake for he sayeth afterwarde I woulde my people had harkened to me and Israell had walked in my wayes I woulde sonne haue humbled their enimies so verely wée must not here gather that the Lorde had not a care for the saluation of his brethren because he so lightly sendeth them from hym saying Go ye vp vnto this feast But wée must rather vnderstande howe vnméete and inconuenient a thing it is to constraine wicked and mallicious persons against their willes to be pertakers of that grace which with all their strength and might they reiect and contemne Iohn 3.19 For it is most iust that they shoulde erre and wander in darckenesse which loue darckenesse more than light 9. When hee had sayde these wordes vnto them he aboade still in Galilee M. In that Christ ascended not to Ierusalem but aboade still in
no man gaynsaying hym A. This bouldnesse of speache he promised to his Apostlles that being armed by their example so often as wee shoulde preache the trueth at the commaundement of Christe Ephe. 6.19 wée shoulde not consider so muche before whome we speake as in whose name we speake Act. 4.29 This bouldnesse also the Apostle Paule desyered to be geuen hym 27. Howe be it wee knowe this man whence hee is but when Christe commeth no man knovveth whence hee is R. As yf they had sayde we marueile greatly at the silence of our Phariseis who now suffer him publiquely freely to preache whome before they laye in wayte to snare and intrappe peraduenture they them selues are become Christianes and confesse this man to bée Christ But yet wée cannot thinke that they are so farre out of their wittes that they beléeue this man to be Christ For some reporte that Christe shal be vtterly vnknowen when he commeth insomuche that no man shall knowe from whence he commeth but we know that this is the Sonne of Ioseph and that his kynsemen dwell in Nazareth Howe then can he be that Messias promised by the Prophetes and looked for of the people Here wée sée not only howe greate the blyndnesse of men is when they come to Iudge of deuine matters Blindenes in vnderstanding but also that this is a fault naturaltally ingraffed in them namely that they are very skilfull and wise to stoppe and staye them selues from comming to true and perfecte knoweledg Often tymes by the crafte and subteltie of the Deuell it commeth to passe that there ar stombling blockes whiche driue many awaye from Christe but if the waye were neuer so playne and euen yet notwithstanding euery man woulde make a stombling blocke to hym selfe So longe as the Rulers of the people were alienate from Christ onely their Incredulitie was a lette to this people nowe that impediment béeing taken awaye they fayne vnto them selues a newe cause that they might not come to the Fayth Yea when it was méete that they shoulde be monished by the example of the Rulers they are so farre from following that which is right that they willingly stomble in the firste steppe Euenso men are wonte to fall awaye which beginne well except the Lord do directe their stoppes euen till the ende They tooke occasion of offence hereof B. because all thinges whiche were in the Loede were so humble and base that nothing séemed worthy of admyration and because all men knewe from whence he was Hereby wée are taught what a daungerouse thing it is to rent and wrest the Scriptures and so to deuide Christ him selfe that halfe of that which belongeth vnto hym is not Iudged his God promised a deliuerer to come of the séede of Dauid and Christe in diuers places challengeth this to him selfe Therfore it was méete that it shoulde be God manifested in the fleshe whiche shoulde bée the Redéemer of his Churche Mich. 5.2 So Mycheas nameth the place where Christe shoulde be borne but by and by after hée prophesieth of more high degrée but yet the same to be secrete and hid B. Herevppon therefore they looked for Christe to bée suche a one as his comming should be vnknowen and whose power and workes shoulde be from the beginning of the worlde But these miserable men respecting nothing in Christe but that whiche might be séene rashly gather that he was not the same whiche was promised R. Esay 42.1 Esay 53.3 Esay 62.11 Zach. 9.9 Dan. 9.26 They shoulde haue red the reste of the Prophets whiche foreshewed many thinges concerning the humilitie of oure sauioure Christe C. Let vs learne therefore so to behoulde the humilitie of Christ in the fleshe that the same humilitie whiche the wicked despise maye bring vs to his heauenly glory So Bethlehem where he was appoynted to be borne man shall be a gate to vs where wée maye enter into the euerlasting Kingdome of God 28. Then Cryed Iesus in the Temple as he taught saying yee boath knowe me and whence I am ye knowe and I am not come of my selfe but hee that sent mee is true whome ye knowe not Then cryed Jesus M. Nowe the Euaungelist addeth the wordes of Christe by whiche he aunswered to the Iudgement of the Citizens of Ierusalem concerning hym Bv. Shewing who and from whence he is the which he doeth with a more loude voyce that not only they whiche were nere but also all that were in the Churche might playnly heare For that place was verie féete to preach forth the glory of God C. But he doeth with sharpe wordes inuey against their rashnesse because they proudly pleasing them selues in their false opinion excluded them selues from the knowledge of the trueth As if hee shoulde saye ye knowing all thinges knowe nothing And verily there is not a worse plague then when the perswation of a little knowledge which men haue doth so bewitche them that they carelesly reiecte whatsoeuer they in their owne sence vnderstand He speaketh Ironice or meaning the contrary when he sayeth Ye both know me and whence I am ye know B. For he meaneth that they are deceiued and that they know not the same whereof they boasted namely from whence he was And J am not come of my selfe C. Hée opposeth that which is true against the false opinion whiche they had conceyued As if hée shoulde saye While ye fasten youre eyes so stedfastly vppon the earth ye thinke also that ye ought so to looke vppon mée and so yée despise me as a base Sonne of the earth But God shall testifie that I came from heauen Wherefore how soeuer ye reiecte me God will accknowledge mée to bée hys Sonne M. This is a very familliar saying of Christ by whiche he testifieth that the Father sent hym to the ende we might knowe that there is nothing in him but that whiche is deuine But he that sent me is true C. He calleth God true in that sence in the whiche the Apostle calleth hym faythfull If we be vnbeleeuing sayth he he abideth faithfull who cannot denie hym selfe For his meaning is 2. Tim. 2.13 that the credite of the Gospell is neuer a white the lesse howesoeuer the worlde goeth about to frustrate the same and that Christe abydeth whole howesoeuer the wicked go aboute to deuide hym and to detract from hym because the trueth of God doth alwaye abyde sounde and like it selfe Christe séeeth hym selfe to bée contemned and therefore hée beareth not with them but mightely withstandeth their arrogancie With this inuincible and heroicall fortitude all the faithfull ought to be indued yea our Fayth shall neuer be stable and firme except wée make a scorne of the peruerse frowardenesse of the wicked when they rebell against Christe But specially it is mete that Godly teachers being hereby incouraged shoulde goe forwarde in defending wholesome doctrine yea though the whole worlde striue againste the same So Ieremy so Esay and so Paul thought it
suche admiration and estimation their power by whiche they excell in the worlde that they are not afearde prowdelye to contemne all lawe and equitie and if any thing happen otherwise than they desire than they woulde confounde boath Heauen and earth M. For this kinde of Tyrauntes Tyraunts as they desire nothing else than to extorte and obtaine at the handes of their subiectes whatsoeuer they will or desire without consideration of equitie and Lawe euenso they can abide nothing lesse than not to be obayed in all thinges and that it shoulde so come to passe that the thing whiche they commaund should not be fulfilled This one thing they still obiect that the superiors must be obayed as though God were not aboue all whose will all mortall men ought to followe M. So Pharao obiected to the Midwiues that they had not fulfilled his commaundement Exod. 1.18 Ioh. 19 i0 A. Pilate set his aucthoritie before Christ when he made him no aunswere M. Also these reuerende Lordes sayde vnto the Apostles after the resurrection of Christ Did not wee straitelye commaunde you that ye shoulde not teach in this name Act. 5.28 And behoulde yee haue fylled Hierusalem with your doctrine Act. 4 and intende to bring this mans bloude vpon vs. C. The high Priestes in demaunding why Christ is not brought vnto them doe so farre extol theyr power that they woulde haue nothing to withstand their commaundement A. They enquire they complayne they are out of their wittes nothing considering the mightie hand of the Lord by which hee is woont to protect and defende his seruauntes M. Euenso at this daye Kinges and Princes in theyr Edictes complaine that they haue hitherto in vaine set foorth so manye Edictes Thankes be to God which so defendeth the cause of his truth the confusion of humaine arrogancie that euerye where yea in the verye courtes of Princes there are some founde which wil not obay wicked commaundements but will rather make them frustrate B being surelie perswaded that they ought rather to obaye God then men Act. 5.29 46. The seruaunts aunswered Neuer man spake as this man doeth R. As the heart of the King is in the hande of God Pro. 2i i◠that hée maye turne the same which way it pleaseth him euenso the practises and counsayles of theyr Ministers are in the hande of God neyther can they doe anye other thing than that which the Lord wil suffer them For the Ministers of the high Priests in this place intended and purposed to take Iesus and for that cause went foorth from the high Priestes but when they intended to doe most theyr heartes fayled them insomuch that they coulde not laye handes on him that we might learne in aduersitye to truste vnto God being assured that our aduersaries can doe nothing vnto vs but that which shal please the Lorde and which shall tourne to our profite So he preserued Iacob from the crueltie of Laban Gen. 31.24 C In lyke manner also we must consider the power and efficacie of the worde of God which is wont to mooue and strike not only the godly but also the wicked These men confesse that they were striken and tamed onely by the worde of Christe and yet for all that they doe not repent neyther doe they geue that due and lawfull honours which belongeth to the worde of God If it be true that neuer man spake after that manner why doeth not the deuine power which they were constrayned to féele so affect their hartes that they geue them selues wholy vnto God But thus verely ought that saying of the Prophete to be fulfilled Esay 11.4 He shall beate downe the wicked with the breath of his mouth And we shall sée hereafter that by the voyce of Christe only Iohn 18.6 they whiche sought his death were so confounded that they fell downe backward to the ground euen as if they had béene beaten downe with Clubbes Let vs knowe therefore that there is so greate force and power in the doctrine of Christe that it doth also terryfye the wicked Suche soldyers as these were wée may behould many at this day are who although they be constrayned whether they will or noe to wonder at the doctrine of the Gospell yet notwithstanding are so farre from submitting them selues vnto Christe that they abyde still in the tents of his enemies and other some which are farre worse being in the fauour of the wicked doe rayle speake euyll of the Gospell although their conscience beare them wytnesse that the same is of God 47. Then aunswered them the Pharisees Are yee also deceyued Bv. The wonderfull counsayle of God appeared in the former example of the Souldiers For he conuerteth the practises and counsailes of the high Priestes to their owne confusion and subuersion when as hée discouraged the souldiours with the onely word of Christ For the Pharisées sought all that euer they coulde to subuert the Doctrine of Iesus and to bring him out of credite with all men But their practise and counsaile hauing contrary successe they doe confirme and set foorth his aucthoritye when they séeke by all meanes to extinguishe the same Neuerthelesse their impietye increaseth more and more So that they being nothing moued with the aunswere of the Souldiours but rather more inflamed with anger hatred and pride do exclame saying Are ye also deceyued M. Here let vs noate the lot of Christes doctrine The force and power seducing is attributed to the same and in suche wise that they which were not sent to heare but to take Christ should bée deceyued by hearing So at this daye many Papistes are very wary and circumspect that they off heare not the pure and sincere Doctrine of the Gospell For saye they it is so pernicious and ready to seduce that if thou heare the same but once thou art by and by seduced A. Wherevpon also the persecutours of Christ commaund the professours of the Gospell which are caried to death to haue their tongues cut out of their heads least in the middest of the flaming fire they should win some by the open confession of Christ Iesus And it is no maruaile if they bée so angrye at their tongues séeing they could not resist them being directed by the holy Ghost according to the assured promise of Christ Luk. 21.15 I wyll geue vnto you a mouth and wisedome the which all your enemies shall neuer bee able to resist But the foolishe and madde men are afrayde of themselues in vayne M. For if the wicked man heare the Doctrine of Christ an hundred times he shall not bée taken naye if hée come without a malicious heart against the same and come not with a minde to heare and to be taught he shall retourne againe as he came This is the glory of the trueth which the wicked go aboute to beare men in hand that it is the doctrine of erroure A. But so many as are ordained to euerlasting life doe
he woulde not abrogate the office of the Lawefull Iudge C. Therefore they whiche gather herby that adultery is not to be punished by death by the same reason it is necessarie that they graunt that an inheritaunce ought not to be deuided because Christ would not make him selfe an Arbiter or vmpire in that businesse betwéene to brethren Yea lette euerye wickednesse be exempted from the punishementes of the Lawe Luk. 12.13 yf so bée Adulterers maye escape vnpunished then open the gate to treason to murther to rapine and theft Doth not the Adulteresse in bringing forth a bastarde doth she not I saye boath robbe the name of the stocke and familie and also transferre and carrie the heires right which commeth by laufull inheritaunce vnto others which are straungers This must néedes bée the roote of all euell when the wife which is geuen to her husbande to his greate reproche geueth her selfe to be defyled wherby she breaketh the holy couenant of God without the which there can bée no holinesse in this worlde M. Therfore this saying of Christe ought not to be taken for a defence of Adultery as though the same ought to be vnpunished among Christians Bv. As though the Lorde Iesus tooke vppon him the defence of Adulterers and minded by the preaching of the gospell to defende and mayntayne Adulteries But this is popishe Diuinity namelye that Christ in this place brought the Lawe of grace by which impunitye is geuento Adulterers And going about by all meanes possible to pull out of the heartes of all menne the grace of Christ the whiche the Doctrine of the Gospell commendeth vnto vs euerye where they onelye in this place preache foorth in some tune the Lawe of grace And why do they this but onely because they maye defyle other mennes wyues and escape vnpunished And all this commeth of their Deuillishe singlenesse and vowed chastitye who thincke it not expedient to haue a lawfull Wife But let vs noate that Christ so remitteth mennes sinnes that yet notwithstanding hée doeth not subuerte and ouerthrowe Pollitique order Iudgementes and punishments appointed by Lawes Bv. For the offices of the Iudge and of the Preacher are discrepaunt R. Not that the offices of the Gospell and of the sworde are contrarye within them selues but because the one is Ciuill respecting outwarde peace the other Diuine administering true peace of conscience Bv. If therefore the Magistrate had lawfullye condempned Adulterye Christe woulde not haue absolued the same Hée absolued her from sinne if shée repented but hée tooke not awaye the punishment and publique example Euen as also hée receyueth the penitent and faithfull Théefe into the fauour and grace of GOD Luke 23. but yet dyd not delyuer him from the punishment which hée had deserued for theft Goe and sinne no more M. Our Sauiour Christ doeth not here vpbrayde the sinnefull Woman neyther doeth hée exaggerate the fylthinesse of her faulte but quietlye sendeth her awaye from him with fewe and gentle woordes For her minde was vexed and troubled Of suche there must alwayes a consideracion bée had least by hipocriticall seueritye wée bring heauye and troubled mindes in to the pitte of desperacion But thou must deale otherwyse if thou haue to doe with a styfnecked and ostinate sinner Bv. Notwithstanding least any man shoulde thinke that the same free remission of sinnes was a geuing of libertye to sinne he by and by addeth a restraint from sinne C. Hereby wée gather what is the ende of the grace of Christe namelye that the sinner gods grace leadeth vs to repentaunce being reconsiled to God maye worshippe and serue the aucthour of his saluation in innocensie and holynesse of lyfe R. For the Gospel remitteth sinnes not because it is lawfull to sinne but to the ende wée might repent and walke in newenesse of lyfe C. Romm 6. For by the same worde of GOD when pardon is offered vnto vs wée are called to repentaunce Bv. They therefore which are receyued into the grace and fauour of GOD and whose sinnes are forgeuen them must take héede that they take not vnto them selues libertye and being taken out of the handes of their enemies let them sée that they serue GOD their delyuerer in holinesse and righteousnesse before him all the dayes of theyr lyfe M. And in that that Christ sayeth not Gooe thy waye and committe no more Adulterye but Goe thy waye and sinne no more wée are taught howe necessarye Innocency Righteousnesse and holynesse is to those that repent in so muche that wée shoulde not onelye abstayne from sinnes but also from all shewe of euell C. Finallye althoughe this exhortacion hath respecte to the tyme following 1. The. 5.22 yet notwithstanding it humbleth sinners by putting them in mynde of their lyfe alreadye past 12. Then spake Iesus agayne vnto them saying I am the lyght of the worlde hee that followeth mee doth not walke in darkenesse but shall haue the lyght of lyfe B. Because all Godlynesse and saluacion dependeth vppon this that we acknowledge the Lorde to bée one Christ and onely Sauiour he alwayes in all his Doctrine exhorted men vnto the same that hée might prouoke his hearers to beléeue in him and myght perswade them that at his handes lyfe and all thinges else was to bée sought for Herevppon hée called him selfe the bread which geueth lyfe vnto the world Iohn 6.51 For hée vsed Allegories and parrables for the common sorte of people that they might the better remember that which was spoken Herevpon also in the Chapter going before hée called all those vnto him which thirsted and promysed that all they which would come vnto him shoulde neuer thirst By all these thinges he taught that euerlasting lyfe and the holy Ghost which worketh in al men teacheth all thinges sanctifyeth and profiteth all thinges shall be geuen to him which receyueth Christ with a sure and vndoubted Faith Nowe he calleth him selfe lyght the which whosoeuer followeth hée can not erre This holy Ghost is that lyght of lyfe lyghting all men to that which is profitable for them leaste any man shoulde stumble in this worlde or least hée should goe astraye in the darkenesse of fleshelye desyres and of carnall iudgement C. And this is a glorious title of Christ when hée is called the light of the world Christ the light of the world For séeing wée are all blinde by nature there is set before vs a reméedye by which we being deliuered out of darknesse maye attaine to the true lyght And this benefite is not offered to one or twoo aloane for Christ preacheth him selfe to bée the lyght of the whole worlde that there might bée no difference betwéene Iewe or Gentile betwéene Circumcised and vncircumcised betwéene learned and vnlearned or betwéene bonde and frée M. Furthermore if Christ onlye be the lyght of the worlde then the whole worlde is in darkenesse subiecte to the Kinâ—dome of Sathan insomuch that neyther mans reason nor strength hath any lyght
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
tyranny towards another mans flocke M. Christ vseth the present tence to declare that he is readye to suffer death for his sheepe 16. Other sheepe I haue also whiche are not of this foulde them also must I bring and they shall heare my voyce and there shal be one sheepefould and one sheephearde Other Sheepe I haue C. There is no doubte but that in speaking these wordes he had respeect vnto the Gentiles Bv. minding to shew that the Gentiles also pertayned to the congregation of Gods people But wherefore then and howe doeth he call them other shéepe Which are not of this foulde Of what fould I pray you were they not were they not of the Shéepfoulde of Christ No verilye but of the shéepfoulde of the Iewishe Sinagogue C. For he calleth the gathering togeather of the olde people a Shéepfould by which collection they being taken from among other Nations of the worlde grewe to one bodye and the people of God For God dyd so seuere the Iewes to him selfe from among other people that by Rites and Ceremonyes he dyd as it were hedge and fence them in least they should bée mixed with the vnbeléeuing howbeit the doore of the foulde was the frée couenaunt of God concerning euerlasting lyfe established in Christ Therefore he calleth them other shéepe which had not the same marke but were of another kinde The summe is this that the Pastorall office of Christ is not shut vp in a corner of Iewrye but is extended to the whole worlde Bv. For the shéepe of Christ are not onely in Iewrye and in Galilee but in all places of the worlde For as there are many wolues within the Church so without there are many shéepe C. For the vnbeléeuing in them selues can be thought nothing lesse then shéepe Wherefore this doeth appertaine to the secréete election of the Father because we are shéepe already vnto God before we feele him to be our sheapheard euen as in another place we are sayde to be enemies vnto God at such tyme as he loued vs. For the which cause also Paule saith that God rather knewe vs than we him Gala. 5.10 M. They therefore which at the first were farre from God are made neighboures and Cittezens of the Saintes and of the houshoulde of GOD by Faith Them also must J bring C. Hée geueth vs here to vnderstand that Gods election is sure insomuche that nothing can perishe whiche hée woulde should bée saued For the secreete counsaile and purpose of GOD by which menne are ordained to lyfe is in due time made manifest by calling and this calling also is effectuall when GOD by his spirite regenerateth to him selfe those to bée his children which at the first were borne of fleshe and blood M. Furthermore Christ challengeth this bringing or leading of the shéepe to him selfe when as notwithstanding hée doeth the same by the Ministerye of the worde and by working of the holy ghost Wherevppon Paule also calleth the Apostles Ministers Ioynt-workers or fellowelabourers of God i. Cor. 3.9 Christ therefore bringeth his shéepe by the ministerye of the worde and by the operation of the holye ghoste by which hée inspireth openeth illuminateth regenerateth and gouerneth the heartes of the elect Question C. Notwithstanding here it maye bée demaunded howe the Gentiles were brought that they might be infolded with the Iewes For it was not méete that the Iewes shoulde reiect and forsake the couenaunt which GOD had made with their Fathers that they might become Christes Disciples againe it was not méete that the Gentiles shoulde bée vnder the yoake of the Lawe that being ingraffed into Christ they might be associate with the Iewes Here we must learne the distinction betwéene the substaunce of the couenaunt and external accessions Aunsvvere or commings to For the Gentiles coulde not otherwise come to the Faith in Christ than by imbracing that euerlasting couenaunt in the which was founded the saluation of the worlde Thus were these prophesies fulfilled Esai 19.18 In that daye shall fiue Citties in the lande of Egipte speake the language of Canaan And againe In those dayes shall tenne menne take houlde out of all languages of the Nations Zach. 8.23 euen take houlde of the skirte of him that is a Iewe and saye wee wyll goe with you Also it is sayde that they shall come from farre and ascende into mount Sion Therefore was Abraham called the Father of many Nations Math. 8. xi because there shoulde come from the East and from the West and rest with him in the kingdome of God And thus wée are ioyned to the Iewes in the vnitye of Faith as touching the substaunce but the Ceremonies are abolished least they should let him from reaching forth his hand vnto vs. And they shall heare my voyce Bv. That is to saye They shall receyue the doctrine of the Gospell For because they are of God therefore they knowe the voice of God M. Therefore as it is the office of Christ to leade and gouerne vs so also it is our duties to obaye him The shéepe by nature heare the voyce of the sheaphearde and the elect haue the same propertye not by the benefite of their first Natiuitye but by the gift of God For he which before wée were borne chose vs to life the same also endued our mindes with this that when the howre of our calling commeth wee should heare our heauenly Sheaphearde calling vs and should follow his voyce Thus it is written And they beleeued Actes i3 i4 so many as were foreordained to lyfe Notwithstanding we must take héede least we iudge any man rashly as though he should not appertaine to the number of the elect which doth not come without delaye being called to the kingdome of God For the Apostle Paul dyd strayte waye beléeue and obeye the Gospell Gala. i xlij It is most certaine that they are Gods elect and chosen which heare the voyce of this Sheapheard but it is not by and by so certaine that they are Reprobates which do not forth with heare but make delaye for a tyme. And there shal be one sheapfoulde Bv. When the Gentiles haue receyued the Euangelicall Faith they shal be associate and ioyned to the faithfull people of the Iewes and so of them bothe there shal be one foulde that is of the Iewes and Gentiles there shal be one Church One God sayeth Paul one Fayth Ephe. 4.4 and one Baptisme Therfore we must bée one euen as we are called into one hope Vnitye of the Church M. Hereby we sée whereof the vnity of the Churche of Christ consisteth of the which the Papistes bable and prate so muche at this daye They place the vnitye of the Churche in the Catholike obedience of the Bishop of Rome as though this were the true vnitye of the members of Christ to be vnder the Bishoppe of Rome as vnder the vniuersall heade and to vse these Rites in the Churche which were brought in by
workes And yet notwithstanding they doe not giue him thankes for these good workes but theyr mallice had so blinded them that although they coulde not condemne the workes of Christ yet neuerthelesse they went about to stoane him to death Many such enimies of the truth there are at this daye which condemne the louers of the Gospell whose life and doinges they cannot condemne C. The name of blasphemie the whiche prophane wrighters vse generaly for euery kinde of reproche the Scripture referreth vnto God Blasphemy of two sorts when hys maiestie and glorye is defaced And there are two sortes of blasphemie as eyther when God is robbed of his proper honour R. as if so be a man shoulde arrogate that vnto himselfe which is proper to God or else when any thing is attributed and giuen to him which his nature will not beare Therefore they call Christ a sacrilegious and blasphemous person because hée being a mortall man vsurped to himselfe deuine honour And this was a true definition of blasphemie yf so be Christe had bene nothing more then a man Onely they sinne in this that they refuse to behoulde the diuinity whhich was euident to be séene in his miracles 34. Iesus aunswered them is it not writen in your Lawe I saide yee are Gods Bv. The Lord doth wonderfully temper and frame his aunswere C And doeth clere him self of the crime which was obiected vnto him not denying him selfe to be the Sonne of God but defending the same to be truly spoken And he vseth an Argument taken not of the equalles but of the lesse to the more The scripture calleth them Godes to whome God geueth an honorable function he therefore is farre more worthy of this titell of honour whom God hath chosen to excell all others Wherevpon it followeth that they are euell and false interpretours which doe admit the fyrste but in the second do take occasions of offence B. he vseth this word lawe here for Scripture which often times is called the Lawe C. But the testimony which our Sauioure Christ bringeth is taken oute of the eyghtie two Psalme where the Lord findeth falte with the Kings and Iudges of the earth Psal 28.6 Exod. 22 which abuse their Rule and power tyrannically to enioy their owne pleasure to oppresse the miserable and to commit all wickednesse at their will B. That is to saye which Iudge falslye C. And he vpbraideth them that they were so forgetfull how and from whence they receiued so great dignitie and béecause they prophaned the name of God This Christ applyeth to the presente cause that they are honoured with the name of Gods who are appoynted ministers to gouern the world In the same sence also the Scripture calleth aungels Gods because by them the glory of God doth shine in the world 35. If hee called them Godes vnto whome the vvorde of GOD vvas spoken and the Scripture cannot bee broken C. By these wordes oure Sauiour Christ meaneth that Princes are ordered by the sure commaundement of God Rule appoynted of God Whereby we gather that gouernement and rule sprang not vp rashelye or by the errour of men but by the will and appointment of God because hée would haue politticall order among men and gouernement by equitie and lawes For the which cause Paule calleth them Rebelles vnto God which resyst power because there is no power but the same is appoynted of God Rom. 13. i If any man obiect that other callinges also are of God and are allowed of him and yet for all that Husbandemen Neateheardes Shoomakers and suche lyke are not called Godes we aunswere that this is not general that whosoeuer are called of God to some kinde of lyfe shoulde be called Godes but Christ speaketh of Kinges whome God hath aduaunced to a hyer degrée that they might rule and excell To be shorte we knowe that magistrates are therefore Gods because God hath committed gouernement vnto them M. And Christ might haue sayde If so be he call Iudges and princes Goddes but it pleased him rather to saye If hee called them Goddes vnto whome the worde of God was spoken that hée might also noate the subiection of Iudges and Princes and might extoll the maiestie of GOD. For the worde of God in this place is taken for the commaundementes which GOD commaundeth and inioyneth them to obserue And the Scripture cannot be broken C That is to saye The doctrine of the Scripture is inuiolable insomuch that it neyther can nor ought to be dissolued and broken of any man This place ought to be well noated that the Scripture may haue his aucthoritye M. For the same is manye wayes defaced by wicked men and by the wisemen of this worlde when they eyther adde vnto the same straunge and forged doctrine or else corrupt the same by sinister and wrong exposytions drawing it into a contrarye scence But the Scripture cannot be broken or made frustrate And wherefore because it is giuen by deuine inspiration and leaneth not vppon humaine but vpon diuine aucthoritie 36. Saye yee of him whome the Father hath sanctified and sent into the worlde Thou blasphemest because I sayde I am the sonne of God Saye yee of him whome the Father C. There is a certaine sanctificatiō which belongeth to all the godly but Christ in this place chalengeth a far more excelent snactifycation namely for that he is one chosen out from amongst all others that in him the power of the Spirite and the maiestie of God maye appeare Ioh 6.27 Euen as hée himselfe sayeth that hée was sealed of the same Father M. Hée sayth not Whome the Father hath begotten béecause hée thought it better to signify vnto vs that he hath receyued the dispensation of mankinde and the state of a kingdome of hys heauenlye Father as hée is a man Wherevpon also hée added this And sent into the world The Father hath sent hys Sonne Iohn ◠i6 Esay 6i i Luk 4.18 not onely vnto you Israelites but into the worlde For so GOD loued the worlde that hée gaue his onelye begotten sonne So that this sanctifycation in other places is called annoyting And thys is properlye referred to the person of Christ Math 3 i6 as hée was manifested in the fleshe M. And concerning this sanctifycation the aperition of the Dooue testifyed which Iohn the Baptist sawe lighting vpon the heade of Christ when hée baptised him in Iordan Therefore the father hath sanctifyed the sonne by whome we also are sanctifyed by whome he giueth vnto vs the spirite of sanctifycation by reason wherof the Apostles in diuers places calleth the faithful seruauntes of Christ sanctified Thou blasphemest C. The Arians haue wrested this place to prooue that Christ by nature is not God But Christ doth not here dispute who he is in him selfe but what men ought to Iudge of him by his miracles being in humain fleshe For we can neuer apprehend his eternall diuinity except wee imbrace him as he is appoynted a redéemer
but be heard of God so that they â—ende to the glory of his name 29. The people therefore that stoode by and hearde it sayde that it thoundered other sayde an Aungell spake to him C. This verily is wonderful that the people which stoode by should be amazsed at so manifest a miracle Som lyke deafe men Iudged that to be a confused sound which God spake plainly other some not so senceles and dull yet notwithstanding diminishing much the maiestie of the diuine voyce faine an Aungell to be the aucthoure of the same But the very same also is to be seene at thys daye among men For God speaketh playnly ynough in the Gospell and the force and power of the spirite sheweth it selfe which ought to shake both heauen and earth but the doctrine thereof is so could with many euen as though it came from a mortall man only to other some the word of God is stammering speache a barbarouse voyce and as it were a thonder But yet that voyce was not heard without profite For besyde the apostles there were some which did not interpret much amis But the Euaungeliste thought good to noat bréefely what is wont to be done generally in the world namely for that the greater parte hearing God to speake plainly and effectually heareth not Therefore that which the Euaungeliste attributeth heare to this multitude belongeth vnto the same but in parte only 30. Iesus aunswered and sayde This voyce came not beecause of mee but for your sakes M. The hearers thought that this voyce came to comfort hym He therefore expoundeth vnto them the cause of the same saying This voyce came not because of me C. But had Christ no néede of comfort and confirmation or had the Father lesse care for him than for vs Wee muste houlde this principle as Christ for our sake tooke vpon hym our fleshe euen so what good thing soeuer he receiued of the Father the same was bestowed for our sake Furthermore this also is true that the voyce came from heauen because of the people For he had no néede of any external myracle Also this is a secrete reprehension béecause the Iewes were as deaf as a stone to heare the voyce of God For seing God spake for their sakes their ingratitude is voyde of excuse seeing they apply not their eares to heare 31. Nowe is the Iudgement of this worlde nowe shall the Prince of this worlde be caste oute M. Christ in these wordes séemeth to expound the heauenly voyce which had sayd I haue both glorified it and will also glorifie it againe For what else is it to glorify the name of God in this worlde then to beate downe and ouerthrow the kingdome of Sathan the Prince of this worlde C. Therefore the Lord hauing ended the battaile already doth triumphe not only as the ouercommer of feare but also as the conqueror of death For notably he setteth forth the fruite of hys death which might haue bene to the disciples the cause of feare and trouble of minde This word Iudgement signifieth in some mens opinions reformation to othersome damnation But the first signification is best as that the world shal be reformed and restoared to hys lawful order For we knowe that without Christ there is nothing but confusion in this world And although Christ had begoone already to erect the kingdome of God yet notwithstanding his death was the true beginning of a princelye state in déede and the full reformation of the worlde Notwithstanding wee must noate that this reformation of the worlde could not be made before the kingdome of Sathan were abolished fleshe trodden vnder foote and whatsoeeuer else was against the righteousnes of God Finally it was necessary the mortification should go before the renuing of the world Wherefore Christ pronounceth that the Prince of this world must be caste forth because hereof commeth confusioÌ„ deformity that while Sathan vsurpeth tyranny Iniquitie doeth abounde Therefore Sathan béeing caste forthe the worlde is called from defection to bée subiecte to the gouernmente of God B. For in Iudgement matters are wonte to bée altered and reformed Luk. xi.xxi. In the worlde Sathan had quietly exercised his tyranny till a stronger than he came and spoyled him C. If any man demaunde howe Sathan was caste foorth in the death of Christ Question who dayly maintayneth warre against the flocke of Christ â—unsvvere we aunswere that this eiection is not restrayned to any shorte tyme but that the notable effecte of the death of Christ is described whiche dayely appeareth A. Therefore we must dayly fight against the sondery assaultes of Sathan for hée séeketh lyke a roring Lyon continually whome hé maye deuowre notwithstanding wee must so fight that by Christ wée maye assure oure selues of the victory Sathan the Prince of this world by Rapine Psal 24 M And hée is called the Prince of this worlde not because hée is the Lawefull Prince of the same but by rapine by which hée hath made mankynde subiecte vnto him by synne Otherwyse the earth is the Lordes and all that therein is the compasse of the worlde and they that dwell therein 1. Cor. 4.4 Ephe. 2.2 The Apostle Paule calleth him the God of this worlde which worketh in the children of vnbeléefe by whome they are helde captiue to his will and pleasure M. For his kingdom is in the harts of the vnbeléeuing but by the power of Christ he is cast out of the harts of mortall men And nowe wée must take héede lest hée gette enteraunce againe into hys ould seate Christ and the Princes of this worlde cannot raygne together Christ béeing let in erpelleth Sathan and Sathan béeing receiued Ioh. 10.16 Christ departeth For there is no agréement betwéene Christ and Beliall 32. And if I were lift vp from the earth I will drawe all vnto mee In that oure sauioure speaketh here so generally that by his death he wil draw all men vnto him it is to be referred to the sonnes of God whiche are of the flocke Also hée vsed this generall speache because the church of God was to be gathered boath out of the Gentiles and also out of the Iewes 2 Cor. 6.16 according to this place There shal be one Shepheard and one Shepfoulde 33. This hee sayd signifying what death hee should dye There is no doubte therefore but that the scence and meaning of this place is that the Crosse shal be lyke vnto a Chariot by which he should carry all the faithfull with hym to his Father as if Christ should saye B. ye shall exalte me and set me in my true glory when yée lifte me vp vppon the Crosse Ye shall lifte vp my body from the earth that it maye dye with great Ignominy and so ye shall thinke not only to caste mée downe but also vtterly to destroye mée Of the which your purpose ye shall so faile that by the very same death yée shall exalt me in déede from the earth into the kingdome of
they do beléeue in God which beleue on him and that they whiche knowe him knowe God also the which is eternall life C. The summe is this that fayth in Christ resteth not vppon any mortall man but vppon God Ihon. 17.3 because hée findeth nothing in Christ but that which is deuine yea in his face hée behouldeth God For how shall we vnderstande those thinges which hée here speaketh but onelye because a man appeared vnto men when God was hydde and not séene Also leaste they should thinke that hée was the same onelye whome they sawe heé requiereth to bee beléeued to be such a one and of so great maiestie as is the Father for sayth hee whosoeuer beléeueth in mée hée beleeueth not in me that is to saye in that which be seeth but in the Father and he which beléeueth the father must of necessitye beléeue that he hath a sonne and so consequentlye hée that beleeueth in the father must also beleeue in the sonne Therefore hée doth truelye profite in the Gospell who staying himsele vpon this Fayth doth beléeue GOD and not men and doth stande strong and stedfast against all the assaultes of Sathan The faythfull are sayde not to beleeue in Christ when they do not persiste in the humaine behouldynge of hym For hee here comparing hym selfe with the Father commaundeth vs to haue respect vnto the power of God because the infirmitye of the fleshe of it selfe hath no strength Here after when hée shall exhorte his Disciples to beléeue in him the seence shall be otherwise For there God is not compared with man but Christ is reuealed with all his giftes which ought to be sufficient to retaine our faith 45. And hee that seeth me seeth him that sent mee Question M. Seing that God is a Spirite and a Spirite cannot be séene how doth hee sée God which seeth Christe Iohn 4.24 Iohn 1.18 1. Tim 9.19 Moreouer no man hath séene God at any time for he dwelleth in the light that no man can attaine vnto Aunsvvere I aunswer C. Séeing in this place is taken for knowledge For to the ende he might well and throughlye pacefye those conciences which otherwise should be muche disquieted and troubled hee calleth vs to the Father For therefore the stabillitie of fayth is sure and firme because it is aboue the worlde And in that man who truelye knoweth Christ the glory of God doth shyne that we might be assured that the Fayth which we haue in hym doth not depende vpon man but vppon the eternall God because it ariseth from the fleshe of Christ vnto the diuinitie The which if it be so it ought not onely to be fixed continually in our hearte but also it ought bouldelye and voyde of all feare to shewe it â—â—â—fe in our tongue so often as néede requiereth A according to this saying Psal 116.10 I beleeued and therfore I spake 46. I am come a light into the world that whosoeuer beleueth on me shoulde not abyde in darknesse C. To the ende he might make his disciples more strong and valiant he goeth forward still in preachyng the assurance of Faith And first of all he testifieth that he came into the world to be a light wherby men might forsake darknesse and error sinne and death condemnation to the which all men are subiect and he sheweth also the meane how to attayne so notable a benefite saying That whosoeuer beleeveth on me should not Bv. For to the ende he might coÌ„municat vnto men al those things which he hath he came downe from Heauen and was incarnate but he geueth them vnto vs by faith Wherfore by faith Christ with al that he hath is ours Wherevpon the seconde time he repeated faith requiering his Disciples to beeléeue in hym C. Also he accuseth all those of ingratitude who being instructed and taught by his Gospel do not deuide them selues from the vnbeleeuing For the more notable a benifyte that this is to be called from darckenesse into light the lesse excuse haue they who eyther by their slouth or negligence choake and put out the light which is kindeled in them Therefore that we might haue seuerall degrées fyrst of all Christ teacheth that hée is a lyght more for others sakes than for his owne secondelye that hée is a light not onely to Aungelles but also to men thirdely that he was manifested in the fleshe to giue foorth a bright shine A. But how Christ is called a lyght wée haue shewed before in the first Chapter the fowrth verse in the eyght Chapter the twelfe verse and in the ninth Chapter the fyfte verse 47. And if anye man heare my wordes and beleue not I iudge him not for I came not to iudge the worlde but to saue the VVorlde C. After that the Lorde had spoken of his grace and exhorted his Disciples to the constancy of faith he nowe begineth to touch the Rebels earnestly reprehending them C. How be it here also he dealeth not so seuerely with them as their wickednesse deserued who wilfully reiected God For he omitteth to iudge of these men because he came rather to saue all In the first place we must noat that he speaketh not here of euery vnbeléeuer but of those which willinglye and wylfullye reiect the doctryne of the Gospell preached vnto them M. For properly he cannot be sayde to be vnbeléeuinge whiche hath not hearde that is to say to whom the Gospell hath not bene preached He speaketh therefore of those which doo willingly dispise the light of the Gospell offred vnto them C. Wherfore then wyll not Christ condeme them because he heare laying auÌ„d for a time the parson of a iudge to the ende al I might be the more encouraged to repentance offereth saluation generally to al and spreadeth foorth his Armes to imbrace euery one Howbeit he amplyfieth the crime by no smale circumstance if so be they refuse so gentile and swéet a callyng For it is as much as if he had sayd Behoulde I stande present to call men and forgetting the parsone of a Iudge I séeke to draw all men vnto mée and to deliuer them from destruction whiche haue bin twise lost No man therefore is damned for the contempte of the Gospell but he whiche dispising the amiable message of saluation would willingly bringe destruction to hymselfe This worde Iudge in this place signifieth to condemne as in diuers other places also â—â—d to saue ought to be referred only to the proper office of Christ For in that the vnbeleeuers are more greuously and deply condemned for the gospels sake it is accentall of his nature A. Iohn 3.17 The lyke sentence we reade when Christ saide God sent not his sonne into the worlde to condemne the worlde but that the world might be saued thorow hym 48. He that refuseth me and receiueth not my wordes hath one that iudgeth him the word that I haue spoken the same shal iudge him in the laste daye C. Least the wicked might perswade
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
in that hee maketh small account of the benefite already receiued For he speaketh as though he had receiued no remission of sinne and no sanctification of the spirite Therefore here also he is iustlye reprehended of Christ For he putteth him in minde of that which he had bestowed vpon him before howbeit vnder the person of one man hee also admonisheth all his Disciples that being mindfull of the grace receyued they doe consider what is néedefull for them as yet in time to come Fyrst of all he sayeth that the faithfull are wholye cleane not that they are cleane through euery part so that they shoulde no more haue any spotte in them but because they were cleansed in the speciall part the kingdome being taken from sinne that the kingdome of God might haue the right preheminence euen as if a man shoulde saye that the whole bodye is sounde because it is infected with no generall disease Therefore we must declare our selues to be the Disciples of Christ by newnes of lyfe séeing he preacheth him selfe to bee the aucthour of puritye in the Disciples of Christ Moreouer this other similitude also is brought to the present matter least the washing of féete should be reiected of Peter as vaine and absurd For as Christ washed from the head to the féete those whome he made his Disciples euenso in those whome he hath cleansed the lower part must be daylye purged For the children of God are not whollye regenerated the first daye that they should desyre nothing but heauenly life But haue rather the reliques of fleshe abyding in them with the which al their life tyme they haue a contynuall battel Therefore all the affections and cares of this lyfe are Metophoricallye called féete For if so be the spirite possessed all the partes of man we should haue nothing to do any more with the spottes of this worlde Ecles 3 5. Ephe. 4.22 A. But Christ shall alway finde matter in vs to purge For the which cause we are commaunded to mortifye oure members which are vpon the earth and to put of the olde man vntyll such time as we be throughly cleansed C. Here therefore Christ speaketh not of remission of sinnes but of renouacion the which Christ by lytle and litle and by continuall degrées deliuereth those that are his quite and cleane from the desires of the fleshe And ye are cleane but not all C. This proposition is as it were the Minor in the Silogisme Wherevppon it followeth that the washing of féete properlye becommeth them R. But howe are they cleane which a lytle after denyed Christ Wée sayde euen nowe that this must be referred to the sanctification of the spirite Verilye those that beléeue and are elected in the blood of Christ are alwayes cleane ◠Ioh. 1.7 for the blood of Iesus Christe the Sonne of GOD doeth make vs cleane from all sinne but in them selues they are sinners ronneawayes and Apostatas AV. For the verye humane affections without the whiche we lyue not in this mortall lyfe are as it were féete when wee are affected with humayne thinges and we are so affected that if so bee we saye we haue no synne wée deceiue our selues and the trueth is not in vs. Therefore he doeth dayly washe our féete who maketh intercession for vs and wee daylye confesse in the Lordes Prayer when we saye Forgeue vs our dettes as wee forgeue our detters that we haue néede to washe our féete that is to saye to dyrect the wayes of our spirituall treadinges But not all C. This exception is added to the ende euerye man might examine him selfe if peraduenture Iudas might bee touched with affection to repent Howbeit his purpose was to confirme and stay the rest of his Disciples aforehand least the cruell facte which should afterward appeare shoulde trouble them as if it had béene conceyued in a heauenlye heart indued with grace Notwithstanding vppon wyse consideration hee nameth no man least he should take awaye all occasion of repentaunce from him But seeing in déede he was past all hope of recouerye this admonicion serued onelye to encrease his faulte but it profited the Disciples verye muche because thereby the diuinity of Christ was the better knowne vnto them Furthermore they vnderstoode that puritye was not a common gyft of the holy ghost Bv. Wonderfull therefore was the méekenesse and gentlenesse of Christ Iesus who neyther bewrayed to others the knowne Traytour nor yet secluded her from the washing af his feete nor from the holy Supper nor yet from the Communion of his holye bodye and blood onelye hee pricked his wicked Conscience that so hee mighte repent after hee knewe that the Lord was not ignoraunt of his treason 11. For he knewe who it was that should betray him therefore sayde hee Yee are not all cleane M. The Euangelist sayeth not For he knewe who it was which beléeued on him but who it was that should betraye him Therefore this treason by which Iudas bytrayed his Lord was so filthy and vncleane that it cannot be in those which haue béene once washed He which is once washed of Christ although hee haue neuer so foule féete yet notwithstanding he is neuer so impure as to betraye Christ his purifyer Therfore so many as for money and filthye gaine sell Christ in the Church whether they bee Apostles or Apostolicall whether they bee Popes or Pontifical Priestes they are not of that nomber which hath béene once washed and are cleansed throughly but are whollye vncleane with Iudas the Traitour A. Concerning farther matter which appertainech to this place reade the seuentye verse of the sixt Chapter going before 12 So after hee had washed their feete and receiued bis cloathes and was set downe againe hee sayde vnto them wote ye what I haue done to you M. The Ceremony whith Christ vsed before his Disciples had béene to small purpose if so be he had ioyned doctrine to the same C. Wherefore hée nowe declareth to what ende hée washed his Disciples feete Nowe therefore he sheweth a reason of his doing and when hée sayeth VVote yee what I haue done vnto you M. he asketh not the same as doubtfull C. but sheweth that he hyd the same from his Disciples for a time that prouing their obedience hée might in time reueale that vnto them which afore was vnméete to bée known Neyther doth he staye tyll they demaunded the meaning of his déede but he preuenteth them him selfe The lyke shall happen vnto vs if so bée we suffer him to leade vs by the hande throughe vnknowne wayes 13. Yee call mee Maister and Lorde and ye saye vvell for so am I. M. The Lorde taking an argument of his Disciples wordes so teacheth them what they ought to doe that they cannot deny the same except they would deny that which they had spoken before They had alwayes in theyr mouthes Maister Lorde Lorde but they litle considered howe to behaue them selues in theyr conuersation as his Disciples according to those
taken for the beginning and first rudiments This is the sum That if any decline from Christ he can doe nothing but erre if so bée any rest not in him he shal finde notsting but wynde and vanitye if so be any goe beyonde him he shall finde death in steede of lyfe B. Therefore Christ in this place preacheth him selfe to bee God and the onelye sauiour euen as he hath done in other places when he called him selfe the bread of lyfe the lyght of the worlde the doore and the shéepfould of God the good Sheepheard the resurrection and the lyfe and suche lyke No man commeth vnto the Father This is an exposition of that whiche went before For he is therefore the waye because hée leadeth vs vnto the Father and the trueth and the lyfe because in him we beholde the Father R. All other thinges do discourage vs that we dare not appeare vnto the father As first of all humaine reason for the same knoweth not God and by howe many benefites soeuer the same is constrayned to knowe that there is a God yet notwithstanding it knoweth not howe to come vnto him nor howe to worshippe him Secondly Sinne and the Law by which is declared that God is angery with vs wherefore by them we are driuen from comming vnto him Lastely Sinne and the Lawe driue vs from God the Maiestie of God ▪ which is higher than by humaine strength we can reache vnto the same Only Christ only the word is the onlye waye to reach vnto the father Bv. By this sentence also all Iewes and Turks are excluded from the company and presence of the father because they come not vnto the father by Christ For in Christ only consisteth righteousenesse reconcilliation and our life Let vs therefore goe forward in the righte way Christ and lette vs not suffer our selues to be drawen from the same because it leadeth to euerlasting life C. Finally Concerning inuocation this truely may be sayde that God heareth no prayers but these which are made in Christe 7. If ye had knowen me ye had knowen my father also and nowe ye knowe him and haue seene him C. Hée confyrmeth that whiche wée sayde before that it is hurtfull and foolishe curiositye when men being not contented with Christ do seeke by ouerthwart wayes to come vnto God They confesse that there is nothing better thā the knowledge of God but when he commeth nere vnto them and doeth familliarlye insinuaty him selfe than they begine curiously to searche and seeke for him aboue the clowdes whome they wyl not beholde being present Christ therefore reprehendeth his Disciples for that the doe not acknowledge the fulnesse of the Deitie to be exhibited in him I sée saith he that ye haue neither rightly nor truly hitherto known me because as yet ye know not the liuely Image of my father which is expressed in me R. For no man hath séene God at any tyme the only begotten sonne which is in the bosome of the father hath declared hym And now ye knowe him C. He addeth this not onely to mytygate the sharpnesse of the reprehention but also to accuse them of vnthankfulnesse and slouth except they way and consider what is geuen vnto them For he rather spake this to the cōmendation of his owne doctrine then to extoll the faith of his disciples His meaning therefore is that God is now to be séene if so be they woulde open their eyes In this word Sene the sertainty of faith is expressed How be it some referre the same to the sertainty of myracles For looke howe manye myracles Christ wrought in his Fathers name so many testomnies he had of hys deuine power 8. Phillip saith vnto him Lorde shew vs the Father and it suffiseth vs. M. The Apostles as yet were not sufficiently exercised in sprituall matters and therfore because thei had hard Christ speake very much of his father they semed to desire to se him so as thei had séen the sonne with their corporall eyes face to face as though God might be sene as a man is séene B. Thus therfore Phillip as one more desierous to learne than the other Disciples interrupteth the Lord desiring to haue some corporall and visible sight of God the which being sene they woulde desire nothing more C. But it semeth very absurde that the Apostles shoulde thus disturbe the Lorde For to what end had he spoken but only to teache the verye same thinge of the which Phillip demaundeth Notwithstanding there is here no fault described to be in them which is not to be found in our selues We professe that we séeke after God ernestly but when he commeth into our sight we are starke blinde R. For humane reason is not contented with the word by which the Father and his wyll is learned but wil be satisfied by signes and by palpable féelyng The Apostles had before their eyes Christ the Image of the Father and yet notwithstandinge they desire to sée the Father Wherefore their vnbeleefe is reprehended as followeth 9. Iesus saith vnto him Haue I bene so longe time with you and yet hast thou not knowne mee Phillip he that hath sene me hath sene the Father and how sayest thou then shew vs the Father C. Iustly Christ reprehendeth Phillip because he had not the pure eies of faith He had God present before hym in Christ and yet notwithstanding he dyd not behould hym What dyd hinder hym but his owne ingratitude The which Christ casteth in his téeth as if he shoulde saye haue I so loste my labour in teachinge you and in workyng Myracles before you I haue bene now a long tyme with you I haue wrought many Myracles many wayes I haue taught my selfe to be the sonne of God I haue taught that no man hath sene God at any tyme that I am he alone which hath expressed God I haue taught that the wyll of God is good and sweete towardes them that beleeue in hym That is to saye I haue playnlye taught that God is the Father of the faithfull through mee and do not ye yet know the father Euen so at this daye they profite little or nothing in the Gospel who being not content with Christe onely curiouslye séeke after God whereby at the lengthe they are brought into error This foolishe desire springeth of the humilytie and basenesse of Christe the which is far amisse seing in the same he setteh foorth the vnspeakable goodnesse of his Father M. But because Phillip might saye in his harte I sayde not shew vnto vs who thou thy selfe art but shew vnto vs the father and thou obiectest vnto me that I know not thee wheras I speak not of the knowledge or sight of thée but of the father To this cogitation which Christ was not ignorant of he answereth saying Phillip he that hath sene me Bv. As if he should say Phillip thou doest desire to se my father as though I did differ from my father in essence nature and were not all one
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
in their mindes and should teach tel them all those things which they had so often tymes all ready heard but not playnly inough for them to vnderstand partly because of their rudenes and partlye by reason of the sorrow of their hartes C. The Lorde at that time sowed the seede of doctrine which for a time laye as it were choaked in his Disciples Therfore he exhorteth them to hope wel vntill such time as the doctrine brought fruit whiche as yet might seme vnprofitable In fine he affirmeth vnto theÌ„ that plentifull matter of consolation was in that doctrine whiche they had heard The whiche although it dyd not by and by appeare vnto them yet neuerthelesse he wylleth them to be of good cheare vntill the Spirite the internall Scoolemaster spake the same in their harts A very profitable admonitioÌ„ for al men Except we haue by and by all that Christ teacheth we are weary and count our labour lost in trauelyng about obscure matters But we must bring with vs prompt docillytie and aptnesse to be taughte wee must geue dilligent eare be attentiue yf so be we desire to profit in the Scoole of God but specially we haue néede of sufferance vntyl such tyme as the spirit doth reueale that which as we thinke we haue red and hard very often This poonishment Esay threateneth to the vnbeleuing that the worde of God should be vnto them as a shut booke but the Lorde doth after this manner oftentimes humble his seruaunts Therefore we must paciently and quietly wayâ—e for the tyme of reuelation and must not therefore reiect the worde R. Fyrst of all we learne by this place that the holy Ghost is geuen to the Church of God the Father through the Mediatour Christ who hath purchassed the same of the Father that wée might be the sonnes of God by adoption C. Secondly we learne that the external preaching of the Gospel shal be to no purpose excepte the derection of the spirite be Ioyned therewith Therefore God vseth to teach by two maner of wayes namely by the outward sounde of his worde proceding out of mens mouthes and by the inwarde operation of his holy spirit and this be doth at diuers times according to his goodwil and pleasure T. Example here of we haue in the Actes of the Apostells of whome Saynt Luke wrighteth thus VVhose hart the Lorde opened so that he gaue dillygent heede vnto those thinges whiche Paull preached M. For we shall be alwaye taught in vaine withoute the Spirite of God be our teacher except he teach inwardly in the hart al doctrine is in effectuall yea although Christ should preache the same with his owne mouth Moreouer we are taught that the Doctrine of the Apostles is not of men but procéeding from the Spirite of GOD. For what other thing did they teache than that same which they had receyued from the holye Ghost R. This place is wonderfully construed by the wicked For they saye that Christ taught not all thinges but reserued many thinges for his Apostles to be reuealed by the holye Ghost of the which number they Iudge those wicked ceremonies of the Masse to bée But what doth Christ speake here C. What are all those thinges the teacher whereof hée promiseth that the Spirite shall be Hee shall sayth hee teach you al things and bring all thinges into your remembrance what ye shal do Wherevpon it followeth that there shall no newe reuelations In these fewe wordes all those things are confuted which Sathan hath brought into the church vnder the pretence of the holy ghost The Mahumetes and the Pope haue all one beginning of religion they boath affirming that the perfection of doctrine is not contained in the scripture but procéedeth from the reuelation of the spirite With these also agrée the Anabaptists and the Libertines But they are ledde by a sedusing Spirite and not by the spirite of Christ who thruste in straung Doctrine contrarye to the Gospell For Christ promiseth the holye Ghost which shoulde as asubscriber confirme the doctrine of the Gospell M. For the holye Ghost deliuered no other doctrine to the Apostles than the very same which they had hearde before out of the mouthe of Christ Let vs therefore take héede of those which boaste of the reuelations of the holy Ghost if so be they offer vnto vs straunge Doctrine contrarye to that which wée haue receyued of Christ 27. Peace I leaue with you my peace I giue vnto you not as the worlde geueth giue I vnto you let not your hearts be greeued neither feare Peace I leaue with you Bv. The Lord persisteth still in all one argument of consolation M. And hee obserueth the manner of friendes departing away who when they take theyr leaue of theyr friendes are wont to leaue somewhat with them in steade of a blessing and doe wishe them peace and health C. By the name of peace hée meaneth prosperous successe alluding to the manner of his countrie as if hée shoulde saye I leaue with you my farewell M. And very aptly he placed this worde leaue to giue his Disciples to vnderstande that hée left his peace with them after his departing Peace wished and giuen by christ to his Apostles C. But strayght after he addeth that this peace is far more excelent than that which is commonly among men who often times for an outwarde shewe and fashion onelye haue peace in theyr mouth or if they doe wishe peace from theyr hearte to any man yet notwithstanding are not able in verie déed to giue the same But Christ sheweth that his peace doth not consiste in bare wishing but that it is also Ioyned with effecte As if he should saye I haue toulde you allready that I will not leaue you comfortles and that ye shall not dwell in the earth destitute of my helpe For although I be absente in bodye yet notwithstanding I will be present with you as God deliuering you from all euells in suche wise that your enemies shall neuer be able notwithstandinge their great malisse to dawnt your courage Thus ye shal be free from feare and Godes power shall protect you which shall reueale such secret misteries to your quiet mind as other mens mindes are not able to comprehende And nowe I giue vnto you peace not simplye or the common peace but my peace And because there is great difference betwéene the peace of the worlde and the peace of Christ hée addeth by and by these wordes Not as the worlde giueth giue J vnto you For the worlde calleth that peace which the truth calleth warre as the ydle and secure lyfe in pleasures not troubled with aduersitie For many misfortunes calamities and the iust wrath of GOD also followeth this A. For when the wicked shall saye Peace Peace of this worlde and all thinges are safe then shall sodayne destruction come vpon them euen as vpon a woman trauayling with Childe 1. Thes 5.3 and they shall not escape Bv. But the
peace of Christ is benediction saluation iustification prosperitie health peace of conscience constancie in aduersitie and the spirite of the Lorde it selfe pacefying and confirming our heartes M. Herevpon the bestower of so greate a benefite Ecay 9 â—â— is called the Prince of peace And they which enioye this peace Bv. howsoeuer Sathan doth rage and the worlde sturre yet notwithstanding they shall be in saftie in the middest of the garboyle M. Of this peace the Apostle speaketh when hee sayth VVe being iustefyed by fayth Rom 5.1 Phil 4.7 haue peace with God thorowe our Lorde Iesus Christ A. And in another place The peace of God which passeth all vnderstanding keepe your hearts and mindes through Iesus Christ oure Lorde This peace the worlde can neither giue nor take away Let not your hartes be greeued C. Againe he seeketh to take from them that griefe which his Disciples had conceyued of hys departure M. For it is not méete that they shoulde be greeued or feare which are consecrated to the kingdome of God and garded and protected by the highest Againe the feare of the hearâ— causeth Gods cause often times to be forsaken whereas a stoute and inuincible minde iâ— apt for the kingdome of god and constantly serueth him 28. Ye haue hearde how J sayde vnto you I go away and come againe vnto you Yf ye loued mee ye would verely reioyce because I saide I goe vnto the Father for the Father is greater than I. C. He denyeth that they haue anye cause to feare because they wanting only his corporall presence had neuerthelesse his true presence by the spirite Bv. As if Christ shoulde haue sayde Ye vnderstande that I go awaye and why I go awaye namely for your saluation and that by my death and departure I will neither forsake you nor neglect you For I will come vnto you by my resurrection shewing my selfe vnto you a liue againe And although then I shal be with you onely the space of fortye daies and shall straight after ascende into heauen yet notwithstanding I will sende from thence the holy Ghost by whome I will abyde euen in the middest of you so that ye haue no cause to feare that I will leaue you comfortelesse C. With this kinde of presence let vs learne to houlde our selues contented and let vs not follow the fleshe which alwayes tyeth God to hir externall imaginations If yee loued me ye woulde verilie reioice R. Carnall loue taketh it verye gréeuouslye that a louing friende shoulde bée taken awaye but spiritual loue is otherwise affecte C. No doubt the Disciples loued Christ but otherwise than became them For they were somewhat carnall insomuch that they coulde not abide that he shoulde be taken from them Whereas if they had loued him spiritually they woulde haue desiered nothing more than his returne to the father For the father is greater than J. C. This place hath bene diuerselye wrested The Arians to prooue Christ to be a cartaine secondarie God obiected that he was lesse than the Father The auncient Fathers to cutte of all occasion of this cauill sayde that this ought to be referred to the humaine nature But as the Arians wickedly abused thys testimonye euen so the aunswere and solution of the Fathers was neyther true nor agréeing to the purpose of Christ For Christ speaketh here neyther of his humane nature nor yet of his eternall deuinytie but according to our weake capascity he made him selfe a meane betwene vs and God And because we are not able to reache vnto the highte of God Christ descended vnto vs that he might lifte vs vp vnto the same Yee should reioyce saith he for that I retorne to the Father because this is the laste marke where vnto ye ought to tende He doth not shew in those wordes what he differeth from the Fathere but wherfore he descended vnto vs namely to vnite vs vnto God vntill we be come vnto this we stande as it werein a race We also immagine but a halfe and torne Christ except he leade vs vnto God Like vnto this is that place of Paule where he saith That Christ hath deliuered vp his kingdome to God the Father that God might be all in all Christ verily raigneth not onely in humane nature but also as he was manifested God in the flesh How then shall he leaue his kingdome Surely thus because the Diuinitye which we maye nowe behoulde only in the face of Christ shall then bée openly sene in it selfe This is onely the difference for that Paule in that place describeth the laste perfection of the deuine glory and brightnes whose beames began to shine so soone as Christe ascended into heauen But to the end this mistrie may more euidently appere we must speake yet more grosely Christ compareth not here his Fathers diuinity with his neyther doth he compare his human nature with the diuine escence of the Father but rather the present state with the heauenlye glory into the which he was shortly after to be receyuid As yf he should saye Ye desire to haue me stil in the worlde but it is better for me that I ascende into heauen B. For his purpose was to giue them to vnderstande that GOD the Father was infinitelye greater than hée that is that he should enioye with him the most excelent felycity wher as he had liued here in misery and calamitye R. For by death hée entered into the kingdome of the Father C. Therefore let vs learne so to behould Christ abaâ—ed in the flesh that he maye bring vs to the well of blessed immortality For he is not made our Captayne and guide to leade vs onely to the speare of the Moone or Sonne but to make vs one with God the Father 29. And novve haue I shewed you before it come that when it is come to passe ye might beleeue M. What sayde hée All those thinges verely which hée had spoken concerning the Comforter of the true felicitie which they shoulde haue by him and of the vnspeakeable power by which they should doe greater workes than the Lorde him selfe had done C. It was méete that the Disciples shoulde be oftetnimes admonished concerning this matter because it was a misterye farre surmounting the capacitie of men And he saith that he foresheweth what shall come to passe that when it is come to passe they might beléeue For this was a profitable confirmation of theire Faith when they should call to minde the prophesies of Christ and should sée that with their eyes fulfiled which they had harde out of his mouth before As if he should saye R. I knowe that ye do not now enioye these thinges of the which I speake B. notwithstanding I thought good to foreshewe you of those thinges which shall happen vnto you after my departure and which shall profite you muche more than my carnall presence hath done that when they shall come to passe ye maye the more firmely beléeue that I am Christ the sauioure of the world C.
Therefore although he semed to speake vnto deafe men for a time yet notwithstanding afterwarde it appered that he did not spend his winde in vaine but that he sowed the sede in the grounde which was afterwarde to bring forthe frute And as Christ speaketh héere of his worde and of the fulfillinge of thinges euen so his death Resurrection and ascention into heauen do growe together with doctrine that they maye bringe forth Faithe in vs. A. Moreouer he speaketh here almoste the same which he did when he made mention of the treason of Iudas Nowe I tell you before it is come that when it is come to passe ye might beleeue that I am he Iohn 13.16 And in the sixtene chapter folowing But these thinges haue I spoken vnto you that when the time shall come ye maye remember that I toulde you By which wordes he sheweth a plaine Argument of his diuinitye to the confirmation of his disciples Faith 38 Hereafter will I not taulke manye wordes with you for the Prince of this worlde cōmeth hath naught in mee Bv. Nowe in playne words he sheweth that be would die for the saluation and Redemption of mankinde For he shewing that death and bondes wayted for him saith Now shall my first ministerie ceasse by which I abased my selfe euen to the forme of a seruant For the hower of my passion is at hande By which saiing he minded to make his Disciples more attentiue and more deepely to printe his doctrine in their mindes For fulnes often times bringeth loathsomenesse and that is more earnestly desired which is harde to be gotten and that which tarieth but a while is moste set by Therefore he telleth them that he will shortly go from them to the ende they might be the more desierouse to heare his doctrine And although Christ should teach vs all our life time without ceassing yet notwithstanding this sentence might be applied to our vse also because seing the race of our life is but shorte we must vse occation A. lest we beinge blynded in our owne wickednes do contemne his voyce which talketh with vs at this daye For the Prince of this world C. Hée might simplely haue saide that he should dy and that nowe the hower of his death was at hande but he speaketh by circomstance to cōfirme their mindes leste they being terrefied with so horrible and fearefull a kinde of death should falle awaye For to beleue in him being crucefied is nothing else but to seke life amonge the deade First of al he saith that this power shall be geuen to sathan then he addeth that he suffereth the same not be cause he was therevnto constrained but that he might obay his Father A. But why the Deuell is called the prince of this world we haue shewed in the twelueth chapter going before C. And by the name of worlde be comprehendeth all mankinde For there is but one redemer which deliuereth vs out of this horrible seruitude But seing this poonishment came by the sinne of the first man euen as dayly it encreasseth more and more through new sinnes let vs learne both to hate our selues and our sinnes also For we are so captiue vnder the Rule of Sathan that notwithstanding this seruitude which is voluntarie shall not excuse vs and make vs blamelesse Wée muste also noate thot the same is attributed here to the deuell which is done by wicked men For it is no vnwonted thinge to attribut that to the capitaine which was done by the whole armie of the Capitaine Sathan was the Captaine of Iudas and of the murdering Iewes who caused them to commit such horible wickednes C. Therefore when the wicked are caried by the motion of Sathan whatsoeuer they do is iustly saide to be his work M. Also this place teacheth what they ought to looke for of this world in the which the Deuell is Prince secondely how he vseth wicked men as his soldiers to persecute Godes electe And hath naught in me B. Sathan hath power ouer those that are subiect to sinne For he worketh in the children of disobedience Therefore seing the Lorde was pure from all sinne Sathan had no power at all in him C. Howbeit these wordes maye haue a farther meaninge For Christ speaketh not here of his purenes alone but also of his deuine power whiche was not subiecte vnto death For it was mete for the Disciples to knowe that hee was not obnoxius to infirmytye leste they should think to basely of his power But in this generall sentence that former sentence is concluded that in subduing death he was not bounde to Sathan Whervppon is gathered that he tooke vpon him our tourne when he submitted him selfe to death Bv. R. Othersome also noat here that Sathan had no power in Christ because the members and instrumentes of Sathan could not obtayne that whiche they desired For they purposed to destroye Christ and to blot out his name for euer but he when he hoong vpon the crosse and was euen in death shooke the earth and wrought suche wonders as beséemed the Sonne of God straight after he arose from death to lyfe and assended into heauen where he raigneth ouer the whole world Sathan had no power in Christ Therefore the power of sathan could preuaile nothing againste the Lorde of light and lyfe This is no small consolation to the faithfull For the Lorde Iesus hath ouer come for vs sin death and sathan Wherfore if sathan had no power in the head neither shall he haue any power in the members For the victory life and innocencye of Christ Iesus is ours by Faith Therefore yf at the hower of death the Prince of this world come vnto thée be not afrayde consider that he hath bente and vsed all his force againste the Sauiour and preuailed not but was ouerthrowne him selfe when he thought to haue gotten the victory The Lorde Iesus got the victory for thy sake and thou shalte ouercome in hym R. But if Sathan had no power ouer Christ why then did he preuail so muche that he brought him to the death of the Crosse For shortly after Christ died and that the most shamful death of al others euen the death of the Crosse Heare now the cause hereof in these words of our Sauiour following 31. But that the worlde may know that I loue the Father and as the Father gaue me a cōmaundement euen so doe I ▪ Rise let vs goe hence But that the worlde might know B. That is to say Therefore I wyll geue place to the power of Sathan and delyuer my selfe into the handes of sinners that the world may know that I loue the Father C. We haue in this to noate that Gods decree here standeth in the hiest place lest we should think that christ was so caried to death by the violence of Sathan that some thing happened to him beside the purpose of God For it is God whiche hath ordayned his sonne to be the prepitiatory and which would
alwayes then haue a consideration of the cause and there is no true consolation any where else in the testimony of a good conscience Bv. For it is a glorious thing for Christes sake and the profession of the trueth to bée in perrill to bée hated of menne and to suffer persecution Againe it is a fowle thing to bée afflicted for euyll doing For therefore sayeth the Apostle Peter See that none of you bee punished as a murderer or as a Theefe or an euyll doer or as a busye bodye in other mennes matters Yf any man suffer as a Christian man let him not bee ashamed but let him glorifye God on this behalfe For herevppon wée ought to bée moued to geue GOD thankes because when the worlde perrisheth in his owne blindnesse GOD geueth his lyghte vnto the Faythfull euen as the palpable darkenesse compassed the Aegiptians rounde aboute when the Children of Israell were in the manifest lyght Also wée must noate that the hatred of Christ commeth for want of vnderstanding when GOD is not knowne For vnbeléefe is alwaye blynde Not that the wicked vnderstande nor knowe nothing but because all theyr knowledge is confounded and sodainlye vanisheth awaye For my names sake M. Here let vs consider what difference there is betwéene God and the world Before God those thinges which the Apostles aske in the name of Christ they receiue before the world the name of Christ is the cause why the Apostles are hated Both these the Apostle felt and after them the true Ministers of the Gospell Because they haue not known him that sent me CYR. By this word sent is mente the whoaâ— mistery of the Incarnation Bv. And it must néedes be that boath the Father and the Mistery of the Incarnation be vnknowen when his name is odiouse by whome the Father is knowen and the causes of the sendinge vnderstoode M. But who sent Christ God the Father Therefore the high Preistes Scribes and Phariseis knewe not God They could not knowe the Father béecause they knewe not the sonne whome he had sent R. They bragged of God and bosted that they were the true worshippers of God but they knewe not God For he whiche will knowe God must knowe him by his word and not by hys owne Immaginations and dreames i. Iohn 3.1 M. Euen so before he sayde vnto them Yee neyther know me nor my Father if ye had knowne me ye would haue knowen my Father also Séeing therefore the world is ignoraunt of God it oughte not to séeme straunge if so be the name of Christ bee odiouse vnto the childeren of this world and if for his sake the Faithfull are made a mocking stock But let this saying of saynt Iohn comfort them Beehold what loue the father hath bestowed on vs that we should be called the sonnes of God For this cause the world knoweth vs not because it knoweth not him What is Christ I praye you in the eyes of the world without the knoweledge of God the Father but meere blasphemy And what are the faythfull seruauntes of Christ but a superstitiouse people For the which cause the vnbeleuers and wise men of this world haue made them alway a iesting stocke But concerninge the ignoraunce of God in the Iewes read in the seuenth chapter going before and the twenty eyght verse 22. Yf I hadde not come and spoken vnto them they should haue hadde no sinne but nowe haue they nothinge to cloake theire synne withall M. He séemed to excuse the vnbeléefe of the Iewes and also their hatered which they bare agaynst him and his disciples by this that hée sayde But al these thinges shal they doe vnto you for my names sake bicause they haue not known him who hath sent mee as though they had not done all thinges of mallice but of Ignoraunce For this cause hee added these wordes C. leste any man shoulde think that this serued to excuse theire falte and hee sheweth that they were maliciouslye blind euenas yf a man should shutte his eyes that he myght nott bée constrayned to sée the lyghte For otherwise it might haue béene obiected vnto Christ yf so bée they knowe not thy father howe commeth it to passe thâ—t thou doest not remedye their erroure Why dyddest thou not prooue whether they weare vnapte to bee taughte yee or noe Hee Aunswereth that hee hath done the duty of a good and faythfull teacher but without profite because mallice woulde not suffer them to come vnto a sounde minde Bv. As yf hee shoulde saye If I had not come and had so expresselye and plainlye opened vnto them the misteryes of the kingdome of GOD and the counsayle and loue of my Father they should haue had no sinne but nowe seeing I the sonne of God haue descended from heauen and haue expounded all the misteries of Gods kingdome and they them selues haue hearde and vnderstoode all thinges and yet would neyther knowe nor vnderstande them it cannot seeme ignoraunce which is maliciouse obstinacy and moste wicked contempt of the knowen trueth C. In these words also Chrrst séemeth to affirme that only vnbeleefe is sinne And there are some which so think For because Faith remitteth and wypeth awaye all synnes they saye that there is but one sinne of vnbeléefe which damneth This is truely spoken because vnbeléefe doth not only kéepe men from being deliuered from the desert of condemnation but also is the well spring and cause of all euels But all that disputation appertaineth nothing at all to this present place For the name of synne is not taken generally but for the circomstaunce of the cause in hand as if Christ should haue sayd that their ignoraunce was inexcusable because they had maliciously reiected God in his person euenas yf we should cal him giltlesse iust and pure whom we would absolue from one only fault of the which he was guilty Therefore this absolution of Christ is restrayned to one kinde of synne because he taketh from the Iewes the pretence of ignoraunce in the contempt and hatered of the Gospell Notwithstanding there aryseth yet a newe question as thus Was not the vnbeléefe which was before the comming of Christ sufficient to condemne men And they are madde men which gather amis of this place that whosoeuer dyed before the comming of Christ without fayth were in a doubtfull case vntill such tyme as Christ manifested him selfe vnto them As though there were not many places of Scripture which testify that the only testimony of conscience was sufficiente for them to condemnation Rom. 5 14 Death sayeth Saint Paul rayned in the world vntill Moyses Rom. 2 12 And in another place hee sayeth that they shall peryshe withoute Lawe which haue synned without the Lawe What then is the meaning of Christ There is in these wordes a concession or graunting because he meaneth that the Iewes haue now nothing any more to excuse their fault withal seing that wittingly willingly they had reiected the life offered vnto them And
that comforter will not come vnto you But if I departe I will sende him vnto you B. He bringeth them from the consideration of his departure to thinke of his instante kingdome M. to the ende they considering the profite which they shall haue by his departure might put awaye all sorrowe and heauinesse of hearte C. Therefore hée testifieth that his absence shall be profitable that they myght cease to desire to haue him present before their eyes and he vseth the forme of an oath For because wée are carnall thereis nothing more hard than to plucke this preposterous affection out of our mindes by which we pull Christ out of heauen vnto vs. And hée sayde that this was profitable for them because they coulde not be endued with the holye Ghost except hée forsake the worlde For this presence of Christ is more profitable and to be desyered of vs by whiche hée offereth himselfe vnto vs by the grace and power of hys spirite than if hee were present before our eyes M. Also let vs noate that hée sayth not It is good for mée that I goe awaye but It is good for you Let vs well remember this sayinge of Christ For it is proper vnto him to doe all thinges for vs and for our profite and nothing for himselfe The voyce of Caiphas that false high Prieste was far otherwise Ioh xi xâ— For he sayde according to his owne faction It is good for vs that one man dye for the people On the contrarye parte the voyce of Christ is It is good for you So the Apostle sayde Phil i 27 I am in a straight betwixt two hauing a desire to be loosed and to be with Christ which is much farre better Neuerthelesse to abidein the flesh is more needefull for you Séeing therefore Christ the Sonne of God was so carefull for oure profite let no man hereafter séeke that which is hys owne i Cor i0 24 but euerye man anothers welth M Therefore Christ ascended to his Father for our profite euen as for our profite hée descended from heauen For hée is entered into the verye heauens to appeare now in the sight of god for vs. Heb 9 24 But hée being in earth Math 3. i6 coulde hée not sende hys spirite the which as wée know came and rested vpon hym when he was baptised and which was neuer seperate from him Wée answere C. Christ taketh this as graunted vnto him that what soeuer the father hath decréed shall stand And verely when the Lorde hath once shewed what he will haue done it is but foolishnesse to dispute about the possibilitye Therefore let it content vs to knowe that Christ departing corporallye not onely the holy Ghost but also the Father and the sonne are spirituallye present with the faythfull R. For Christ hadde preached much of his kingdome of lyfe and of righteousnes but so long as he was present in bodye the Apostles looked for nothing that was in him but that which was carnall as for a carnall kingdome corporall lyfe and for externall righteousnesse But after he was risen againe and ascended into the heauens it was manifested by the reuelation of the spirite that the kingdome of Christ is not corporall nor his life carnall i. Pet 2.25 but that his kingdome and life are spirituall that is deuine and euerlasting A. For hée is the true Shepherde and Bishoppe of our soules 8 And when he is come he will rebuke the worlde of sinne and of righteousnes and of iudgment C. Omitting the varietie of expositions which the obscurenes of this place hath occasioned wée will dilygently and brefely declare the meaninge of Christe in these wordes Hée had promised his spirite vnto his Disciples and now hée commendeth the excelencie of the gyfte by the effecte because this spirite shall not onely gouerne sustayne and defend them alone but shall also more largely shed foorth his power and efficacye He will rebuke the worlde of sinne That is to saye he will not remaine shut vp in you but his power shall shew foorth it selfe in you to the whole worlde Therefore he promiseth vnto them his spirite which shall be the Iudge of the worlde and by which theire preachinge shal be so liuely and effectuall that it shall rule and subdue those which before by vnbrideled libertie wente at randam without feare or awe But wée must noate that Christ speaketh not here of secrete reuelations but of the power of the spirite which appeareth in the externall doctrine of the Gospell and in the outwarde voyce of man For wherof commeth it that the voice of a man shoulde pearce and enter into mens mindes take roote there and fructefie making of stoanye heartes fleshie hartes and renewing men 2 Cor 3 6 but onelye because the spirite of Christ quickeneth the same Otherwise it should be a â—ead letter and a vaine sounde euen as Paull plainly teacheth when he calleth himself the Minister of the Spirite because God wrought mightely in his doctrine The sence meaning therefore is that when the Apostles shoulde bée indewed with the spirite they should also be armed with heauenly and deuine power wherby they should haue iurisdiction and Rule ouer the whole worlde But this is rather attributed to the spirit than to them because they shall haue nothing of theire owne power being only ministers and instrumentes but the spirit oenely shall rule in them Vnder this name world he cemprehendeth as well those which should be truly conuerted vnto Christe as hipocrites and reprobates For the spirite rebuketh men by to wayes in the preaching of the Gospell For some are seriously touched insomuch that they humble them selues of their owne accorde and do willingly yelde them selues vnto the Iudgemente by which they are condemned Other some althouge they cannot cléere them selues yet notwithstandinge they do not yéelde with their whole harte nether submit them selues to the power and rule of the holy Ghoste but being rather constrained do fret and fâ—me inwardely and being conuinced and confounded do not cease notwithstanding to be obstinate To rebuke in this place signifieth to conuince As if hée should say he shall make manyfest that the wrath of God is reueled from heauen against all fleshe againste all mortall men who although for the moste parte they fayned and counterfeyted godlines haue helde notwithstanding the truth of GOD reuealed vnto them in all impietye and vnrighteousnes as sayth the Apostle C. And the saying of Saint Paule in his fourtéene Chapter of his Epistell to the Corinthians serueth greatly to the vnderstanding of this place where hée speaketh of a lyuely kind of rebukeing as when God bringeth his electe by the preaching of the Gospell to repentance In fine we haue here described vnto vs in Christ the singuler excelency of the holy Ghost because God by his meanes wyll erecte his tribunall seat to iudge the whole world 9. Of sinne because they beleeue not on mee C. He sayeth that the
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
founded and dependeth not vppon the fayth of the worlde yf it so fall out that he be forsaken of the whoale world yet notwithstanding it hurteth not hym because hée ys God which standeth not in nede of any mans helpe Whereas he sayeth that the father is with him it is as much as if he shoulde say that God is on his syde so that he nedoth not to borrowe any thing of men R. And as Christ is not aloane but hath with him and on his part his father standing and with the Father all creatures as well celestiall as terrestriall wherevppon he sayde vnto Peeter Thinkest thou that I cannot pray vnto the Father Mat. 26.53 and hee shal geue me out of hand more than twelue Legions of Aungels Euen so he which hath Christ by Faith is neuer aloan although hée bée destitude of the helpe of all creatures Concerning the which matter read the stoary of Elizeus 4. Kin. 6 i6 The Israelites also in the wildernesse had the Lorde theyr Captayne and protectoure Exod. i3 2i though they seemed to be forsaken of all creatures Also saynct Paule in his fyrste defence sayeth that he is forsaken of all men 2. Tim. 4.16 to shew that the Lord was with him alone And the Prophete Dauid sayeth My faher and mother forsooke mee but my Lord tooke me vp Psa 27.10 If therfore the Lord forsake vs not what then canne hurte vs Whosoeuer will consider these thinges though the foundation of the worlde should shake yet he standeth stedfaste neyther canne the falling awaye of other menne ouerthrowe his fayth For we doe not truely honoure God except we content our selues with him aloane A. Moreouer in another place when Christ sayeth that the father hath not lefte hym aloane he sheweth the resonne saying And he that sente me is with mee Iohn 8.29 the father hath not left mee aloane for I doe all things that please him 33. These wordes haue I spoken vnto you that in mee yee might haue peace for in the world shall yee haue tribulation but bee of good chere I haue ouercom the worlde C. Agayne he sheweth howe neacessarye those consolations weare whiche he vsed in comforting them And hée prooueth by this reasonne that theare were many sorrowes and tribulations abidyng them in the world Fyrste of al therefore we must noat this admonition that all the godly maye assure them selues of this that their life shal be subiecte to many miseries to the ende they may arme them selues with patience Séeing therefore the world is vnto vs as a raigyng Sea we shall fynd the quiete calme of peace in no other than in Christ A. Concerning which read more in the fouretéen Chapter going before begynning at the twenty seuen verse B. For in christe the saynctes of GOD doe feele and acknoweledge the goodnesse of the father and thereby euerlasting lyfe Wherevppon alwayes when they behould him they reioyce and are gladde C. Therefore we must noate the way to enioye this peace Christe sayeth that his Disciples shall haue peace if they profite in this doctrine Wil we haue then in the middest of afflictions quyet mindes let vs then géeue héede vnto this sermone of Christ which will bring vs peace in him R. For we béeing iustefyed by Christ haue peace with God through our Lord and sauiour Iesus Christ Rom. 5 i. For in the world shall yee haue tribulation M. Behoulde heare the coniunction of peace and affliction which in spirite are in Christ and in bodye in the worlde In the Spiryte they haue peace in Christ in â—oby they are afflicted in the worlde They which are wholly in the world are also subiect to afflictions but without the coniunction of peace which is in Christ aloane and felt by the spirite of Fayth Thys peace which nowe we enioy in Christe shal one daye when we are wholly deliuered out of this world be full and perfecte contrarywise their affliction which are afflicted in this worlde without Christ shall one daye be full when they are cast to eternal dampnation R This world is the court of Satan to the which the Iust the wyse and mightie of this world are chosen So that the godly are afflicted of the Iuste euenas the Phariseis persecuted the Apostles Rom. 10 3. béecause they were such as sought their own righteousenesse and weare not subiecte to the righteousnesse of God 1. Cor. 1 23 The Apostles are deryded of wise men because the gospel is foolishnesse vnto the Gentilles They are slaine of mightye men for Herode is a feard least Christ wyl thrust him out of his kingdome Math. 2 3. C. And as it is méete that oure sluggishnesse shoulde bée corrected by sondry afflictions and wée awaked to séeke for remedye and deliueraunce from all euell euen so the Lorde woulde not haue vs to bée discouraged but rather constantlye to fight the which cannot bée without we bée sure of the successe Therefore Christ calleth vs to the battaile and assureth vs of the victorye although as yet wée must labour and take paines for the same And because there is alwaye much matter to vs of feare he wylleth vs to bée of good cheare because he ouercame not the world for his owne sake but for our sakes Whereby it shal come to passe that wée being opressed dispayring in our selues by the beholding of his magnificent glory shall safelye ouercome all euell Be of good cheere I haue ouercome the world R. This is a wonderfull consequence if so be a man haue respect vnto humane reason For it is as muche as if one shoulde saye to a poore man Bée of good cheare I am ritche But what is the poore man the better that thou art ritche M. And what doth it profite that Christ hath ouercome the worlde yf so bée the world haue liberty styll to persecute the children of God But it is a most swéete consequence if so bée thou draw the same to the reason of Faith For the victory of Christ is oures For he hath made vs fellowe heyres and brethren with him This therefore is the sum As neyther the worlde nor sinne nor death nor the Crosse nor hell nor Sathan could ouercome mée no more shall hée ouercome you yf so bée ye abyde by faith in mée For all my ritches are youres Wherefore if so bée wée desyre to bée Christians we must not seeke to be frée from the Crosse For those whome hée knewe before he also dyd predestinate Rom 8 29. that they should bee lyke fashioned vnto the shape of his sonne that hée might be the first begotten of many brethren And Acts. i4 22 By many afflictions wee must enter into the kingdome of God C. But let vs content our selues with this one thing that wée fighting vnder the banner of Christ are in the middest of the conflict without all perryll A. Herevppon Saint Iohn sayeth I write vnto you young men because ye haue ouercome
belongeth to the Elect whome the Father hath giuen to the Sonne The other is common to all that haue eares to heare A. My shéepe sayth hée heare my voyce R. For the elect heare and beléeue the Gospell the other are obstinate Therefore so manye as are ordayned to euerlasting life beléeue C. This therefore is the thirde degrée The first is frée election The seconde is that donation by which wee are committed to the custodie of Christ and being receyued of Christ are gathered through fayth into the sheepefoulde The worde of God vanisheth awaye from the reprobate but it taketh déepe roote in the elect whereby they are sayd to obserue and keepe A. Wherefore Christ sayd not in vaine vnto the Iewes Ye seeke to kill mee because my wordes abydeth in you And in the parrable of the séede that they had no roote which beleeue but for a time Luke 8.13 and in time of temptation go away 7 Nowe theye haue knowene that all thinges vvhatsoeuer thou haste geuen mee are of thee C. here is expressed that which is principal in faith when men so beleue in Christ ▪ that faith stayeth not it selfe vpon the sight of flesh but conceiue his deuine power For when he saith Now they haue knowen that all thinges whatsoeuer thou hast geuen mee he meaneth the faithfull that whatsoeuer they haue they fele and know the sonne to be celestiall and deuine And verely except wee know him in Christe wee must needes continuallye wauer and be vnstayed R. Therefore because the elect doe beleeue the Gospell therefore they knowe that it is no humayne inuention but the worde of the Father come from the Father and the power of God to saluation to euery one that beleeueth But the worde of the Crosse to them which perishe is foolishnesse Rom. 1.16 1. Cor. 1.18 Thou sée est also this place that knowledge followeth Fayth and goeth not before the same as we sawe also before in the thrée score and nine verse of the sixt Chapter 8 For I haue geuen vnto them the wordes which thou gauest mee and they haue receyued them and haue knowne surely that I came out from thee and they haue beleeued that thou dyddest sende me R. Nowe hee declareth what that is which the Father hath gyuen vnto hym namelye the Gospell the which was committed by the Father to the Sonne that hee might preache the same vnto the worlde Whosoeuer therefore receyueth the gospell of CHRIST by fayth he shall truelye knowe Chryst who beyng knowne GOD is also knowne And the knoweledge of the Father and the Sonne by the Holye Gospell is lyfe euerlasting C. Therefore leaste anye Man shoulde thynke that hys doctryne is of Man or sprong from the Earth hee pronounceth in these wordes that GOD is the Authour of the same And hee speaketh after hys manner in the Personne of the Mediatoure when he saith that hee hath taught that onelye whych hée had receyued of the Father For because thys condicion in the flesh was as yet base and because vnder the fourme of a Seruaunt hys deuyne maiestye laye hydde hee assygneth GOD vnder the person of the Father Neuerthelesse we must remember that whych Saynte Iohn in the begynnyng howe that Chryste in that hee is the eternall worde of GOD was alwayes one GOD wyth the Father Therefore the meanynge is that Chryste was a faythfull wytnesse of GOD vnto the Disciples that theyr fayth myghte bee founded vppon none other than vppon the worde of GOD seyng the Father hymselfe hath spoken in the Sonne M. Here therfore wee see that Christ delyuereth nothyng to hys Dysciples ▪ but that whych he hadde receyued from the Father so much doe althynges depende vppon the woorde of GOD that the Sauiour hymselfe the Sonne of GOD woulde preach nothynge else vnto mortall men then the worde of hys Father geuen vnto hym to thys ende that hee might preache the same vnto the worlde Let then the teachers of humaine tradicions bee ashamed of their great presumption in tying the consciences of men to humaine tradicions and imaginations when there can come no peace of conscience but from the woorde of God delyuered to the Apostles by the Sonne of God And they haue knowne surelie that I came out That which hee had touched before hee nowe repeateth in other wordes For Christe to come out from the Father and to bee sent of the Father is euen as muche as that which wente before where Christe sayth that whatsoeuer he hath is of the Father M He might haue made mention of sygnes whiche testifie also that he came out from God but this is the noate of the Children of God to beléeue his worde C. The sume is this that fayth ought rightlye to behoulde Christ but so that it déeme and iudge no earthlye or contemptible thing to be in him and that it ought to be lifted vp to his deuine power that it may certainelye be perswaded that God and whatsoeuer belongeth vnto God is perfytelye in him B. Behoulde here therefore the order of saluation First of all the Gospell is preached to the elected then it is giuen vnto them to beléeue thirdelye in the Gospell and by it God is knowne hereof by and by spring a trust in him and the loue of him from whence consequentlye groweth the loue and desire of pietie and holynesse and also the duetye which we owe vnto oure brethren C. Also we maye noat that in the first parte of this sentence Christ vseth this worde knowen and in the latter part this worde beleue For there by he teacheth vs that wee cannot knowe God truly without fayth in the which there is such assuraunce and sertayntie that it is rightly called knoweledge A. How Christ went out from the Father wee haue shewed before 9 I praye for them I praye not for the world but for them which thou haste geuen mee for they are thine R. Before Christ prayed for him selfe to be gloryfyed nowe he prayeth for his Apostles And this prayer is a brasen wall for the Disciples whereby they may stande stedfast in all aduersityes and whereby they maye ouercome sinne death and Sathan C. Therefore after Christ had shewed that he could bring his Disciples into his fathers fauoure nowe he maketh a prayer for the same in the which he sheweth that he desyereth nothinge but that which is agreeable vnto hys fathers wil because be commendeth those only to hys father whom he of his owne accord loueth M. Christ in praying putteth a difference betwéene the electe and the reprobate and prayeth 〈◊〉 only for the electe and not for the world but also expreslye prenounceth that hée prayeth for them and not for the worlde He calleth his those which the Father hath geuen him and he calleth the vnbeleeuers the reprobate and those whome the father hath not geuen vnto him the worlde C. So that he playnly affirmeth that he prayeth not for the worlde because he cared for his owne flocke only which
a familiar Apostle of Chryste That the Scripture might be fulfilled By this place a man shoulde gather amisse that the fall of Iudas shoulde rather be imputed to GOD than to him selfe bicause of the necessitie whiche was layde vppon hym by the Prophesie For the successe and sequell of matters oughte not therefore to be ascribed vnto Prophesies bicause the same is there foreshewed Neyther doo the Prophetes prophesie anye other thyng than the verye same whiche shoulde come to passe though they helde their peace Therefore wée muste not thynke the cause of any thing to be in them Most certayne it is that nothing happeneth but by the ordinaunce of GOD but the question is nowe onely concerning the Scripture whether their predictions and Prophesies bring any necessitie with them to men or no the whiche wée haue shewed alreadie to bee false Neyther was it the purpose of Christe to impute the cause of the destruction of Iudas vnto the Scripture but only to take away the occasion of offence whiche mighte trouble weake myndes And the reason why offence myghte be taken awaye was bicause the spirite of God had before testified that the same shoulde so come to passe For commonly at newe and vnwonted things we are muche afrayde This is a very necessarie admonition For how cōmeth it to passe at thys day that the greater parte of men so easily fall at euery stumbling blocke but bicause they remember not the testimonies of Scripture A. But of what Scripture is this that Christe speaketh for he expresseth not the place no more than he dydde in the eyghtéenth verse of the thirteenth Chapter before B. Wée must note that as what soeuer is written of the afflictions of the Sainctes the same dothe belong to the Lorde the head of the Sainctes yea and is fulfilled in hym Euen so it followeth that what soeuer is written of the enemies of Christe shoulde not only agrée but also be fulfilled in the enemies of Christe Héerevppon the Apostle Peter sayth Let his habitation be deserte and no man be dvvelling therein Act. 1.20 And his Byshopricke let another take Psal 69.26 The whiche place he alleageth as spoken of Iudas The whiche Psalme and the hundred and nyne also doo specially intreate of the Lordes punishment and of his enemies notwithstanding the contentes of them were first fulfilled in Dauid as in the figure of Christe and in his enemies which were types of the enemies of Christe but yet figuratiuely and truely fulfilled at the last in the Lorde and in hys enemies Héerevppon it séemeth that the Lorde spake in this present place of those things which are written in the sixtie nine Psal concerning his enemies By this place also we are taught that the holy Scripture can not be frustrate euen as Christ taught in the tenth chapter gooing before And therefore those thinges contayned in the same whether they appertayne to the saluation of the Godly or to the destruction of the Reprobate are so certaynely to be beleeued that wée néede nothing to doubte but that they shall be saued to whome the same promiseth saluation and those destroyed to whome soeuer the same threatneth destruction 13. Nowe come I to thee these words speake I in the worlde that they mighte haue my Ioy fullfilled in them selues C. Here Christe sheweth that he dyd not therefore so earnestly pray vnto the Father for his disciples as though hee were carefull for theire state to come but rather to ease them of theire care and sorrow M. He spake these thinges in the hearing of his disciples not bycause of him selfe or his Father but for their sakes As if he shoulde say hitherto haue I kept them in the worlde but nowe I come vnto thee wherfore I nowe commende them vnto thy prouidence And I speake these thinges that they might reioyce in my name knowing in what fauour I am with thee C. He calleth it his ioy bycause he him selfe was the aucthor cause and pledge of the same For in vs there is nothing but terror feare vnquietnes and sorrow and in Christe alone peace and Ioy. A. And this verse agreeth with that where Christe speaketh vnto his disciples after thys manner These thinges haue I spoken vnto you that my Ioye might remayne in you Iohn 15.11 and that your ioy mighte befull Compare the exposition of bothe places together and thou shalte haue the true meanynge of Christe 14. I haue geuen them thy worde and the worlde hathe hated them bycause they are not of the worlde euen as I also am not of the worlde C. For another cause hee commendeth the disciples vnto the Father bycause for the hatred of the worldes sake they had néede of his helpe And with all he sheweth the cause of the hatred namely for that they imbrace the word of God which the worlde can not abyde R. As if he shuld saye I haue preached vnto them the Gospel which they in like manner shal set foorthe hereafter too the whole worlde and for the same shall suffer persecution of the worlde For they are not of the worlde that is to say they teach those things which are contrary to the worlde for they preach impietie to be there wher the world placeth righteousnes and that they make sinne which the world coūteth Innocensy besyde al this they fashion not them selues after the maner of this world for they allowe of the will of God and dislike of those thinges which please the worlde C. Now we must note that cal it to minde which we hearde euē now that the ende of this prayer was that the Ioye of Christe might be fullfilled in vs. Therefore so often as the fury and rage of this worlde is so kendled in against vs that we seeme to be nere vnto destructiō let vs holde before vs this targuet that God neuer forsaketh them which labor for the Gospell He saith that they are not of the worlde bycause all they are seperated from thē which are regenerate by the spirite of God God therefore will not suffer his sheepe to wander amōg wolues but he will shewe him selfe a sheepehard vnto them A. But cōcerning these things we haue spoken more in the .15 Chapter going before and in the .9 verse of the same In lyke manner in what sence Christ is said not to be of this world read the .23 verse of the .8 chapter going before 15. I praye not that thou shoulde take them out of thys worlde but that thou keepe them from euill Christe dothe not teache hys father what he shoulde do vnto the Apostles ▪ and what not he speaketh these thinges bycause of the disciples whiche stode by for whom he prayed to the end they might knowe that this was the deuine custody that they might be preserued and kept in this euill and wicked worlde that they mighte not bee circumuented with the wickednes of the same C. Therfore Christ prouideth for their infirmitie to the ende he might temper
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
haste loued me For there is but one only Christ which can be sayd to be welbeloued Furthermore the heauenly father loueth all the members with the same loue with the whiche he hath loued the Churche that he maye loue no man but in Christ But for this reade more in the .3.14 and .16 chapters before 24. Father I will that they which thou hast giuen me be with me where I am that they may se my glory which for thou haste gyuen me thou louedst mee before the foundation of the worlde M. Whereas Christe sayth heere to his Father I will it is not spoken commaundingly but in the way of petition C. For I wil in this place is as much to say as I desire Notwithstanding there maye bee double vnderstanding in the same eyther that he woulde haue his disciples to enioye his externall presence or els that God woulde bring them at the laste into his heauenly kingdome whyther he wente before Thus to see the glorye some expound to haue the participatioÌ„ of that glory which Christ hath other some to feele with the sence of faith what Christ is how great his maiestie is also But all things well wayed considered we must beleeue that Christe speaketh of the perfecte blessednes of the Godly As if he shuld say that his prayer and peticion was not graunted vntill suche tyme as they were receiued vp into heauen vnto him Thus we muste vnderstand the sighte of his glory They then sawe the glory of Christe when he was presente with them euen as if men should see a small lighte shining through the narrow chinks or crakes of a â—oore or walle when they are shutte into a darke place Now Christ wishet that they might profite so long vntill they enioyed the perfecte lighte in the kingdome of heauen In effecte he prayeth that the Father woulde bring them forward more more vntill such time as hee brought them vnto the full sight of his glory M. By thys place wee see what manner of prayer it was which Christe made namely no vncertayne or doubtfull prayer but an assured and faythfull prayer too obtayne that which he asketh C. When he addeth For thou louedst me befor the beeginning It doth far better agree with the person of the mediator than with the bare deuinitie of Christ A. By this place we gather that the faithfull are oute of perill seeing they are partakers of the same glory with the which Christ is endued of the Father for the head is not seperated from the meÌ„bers R. Therefore whether the faythfull are in death or in life they ar with Christ Whereupon the Prophet sayth if I walke in the middest of the shadowe of deathe I will feare none ill bicause thou art with me 25. O righteous Father the worlde also hath not knowen thee but I haue knowen thee and these haue knovven that thou haste sente me M. Againe he commeÌ„deth in his disciples the knowledge of god the father the which he manifested vnto them Of this he spake before And here he repeateth the same againe discerning his disciples from thys world and accusing the world in this that the same knoweth not God the Father C. Therefore of ryghte Christe of a singuler affection commendeth his disciples whom the vnbeleefe of the worlde did not hinder from the knowledge of god M. The lyke sentence almost thou haste before in these words And ye haue not knoweÌ„ him but I haue knowen him Also it agréeth with the .8 verse of this chapter C. In calling the Father righteous he condemneth the world and the wickednes of the same As if he shoulde saye Although the worlde do proudly despise and reiecte God yet not withstanding he looseth nothing therebye but remayneth still as glorious a God and a righteous as he was before By whiche wordes he teacheth that the fayth of the Godly ought to be so founded in God that thoughe the whole worlde shoulde falle yet the same shoulde neuer shake Also we muste note the order of faith which is here described The sonne onely whiche came foorth of the bosome of the Father dothe properly knowe the Father Therefore al they which desire to come vnto God must of necessitie receiue Christ which coÌ„meth to meete them and muste wholy addicte them selues vnto hym And he when he is knowen wil at the last bring his disciples to God the Father 26. And I haue declared vnto them thy name and wil declare it that the loue wherewith thou haste loued me may be in them and I in them M. By this place it dothe appeare that the knowledge of gods name is not seperated from the knowledge of the dispensation and mediation of Christe by whiche hee is knowen to be the Mediator sent into thys world C. When he saith that he hath manifested vnto them hys fathers name hée meaneth that hee hath done the office of a teacher but yet that hee vsed not onelye the sounde of a voice but also the secret reuelation of the spirite to manifest the father And bicause the faith of the disciples was as yet but weake hee promiseth with al increace of this knowledge B. For we must here continually increase in the knowledge of god C. And thus he prepareth theÌ„ to hope for more large knowledge and grace of the spirite Also although hee speaketh of the Apostles yet wee may gather thereby a generall exhortation that we may studie dayly to profite and not to thinke that wee haue run so wel but that there remayneth yet a greate deale of our race so longe as we are in this fleshe M. Wherfore let vs seeke for the increase of this knowledge of God at the handes of Christ the perfection wherof we shal haue at the last in the life to come That the loue wherewith thou hast loued me C. That is to say that thou mayst loue theÌ„ in me Or els That the loue wherewith thou hast loued me may also extend it self vnto them For the loue wherewith God loued vs too speake properly is euen the very same with the whiche hee loued hys Sonne from the beeginning that in hym he might make vs acceptable to hym selfe And verely in respecte of oure selues wee are odious vnto God without Christe but theÌ„ he beginneth to loue vs wheÌ„ we begin to growe into the bodye of his welbeeloued sonne This is an vnspeakeable priuiledge when we knowe that Chryste was beloued of his Father for our sakes that wee might bee for euer pertakers of the same loue M. We muste note also that the knowledge of God doth bring vs into this wonderfull fellowship of Gods loue C. But wee muste note these wordes And I in them By whiche wee are taught that wee are no otherwise comprehended in that loue of the whiche hee speaketh than if Christe doo dwell in vs. For as the Father can not beholde the Sonne but hee muste haue before hys eyes his whole body euen so if we will haue him to beholde vs
Lambe And S. Iohn taketh this as graunted vnto him that the same Lamb was a signe of the true and only sacrifice by which the Church should be redéemed Neyther maketh it any matter that the same was offered for a remembraunce of the redemption alreadie made For so god would haue that benefite celebrated that it might promise spirituall deliueraunce vnto the Church in time to come Wherfore without all controuersie the Apostle Paule applieth that forme of eating the Pascal Lambe which Moses prescribeth vnto Christ By this analogie and similitude fayth gathereth no small fruite because the same shall beholde saluation offered in Christ in all the Ceremonies of the Lawe 37. And agayne another Scripture saith They shal loke on him whoÌ„ they pearced This place is taken out of the twelfth chapter of the prophesie of Zacharie B. Deut. 32.35 And it agreeth with that whiche is written in Deutronomie wher it is said Vengeance is mine and I will repay By whiche places séeing the punishemente of the wicked is deferred for a long time to come the spirite signifyeth that the wicked shall preuaile and haue the vpper hande in thys worlde but yet so that they shall sley them selues with their owne sworde For the more they prosper in their euill dooinges the more iuste their cause is thought of them to be Therefore béeing blynded they runne headlong into the greeuous iudgemente of God Therefore they whiche goe aboute too expounde this place concerning Christe according to the letter do too violently racke the same For the Euangelist doth not alleage the same to that ende but rather to shewe that Christe is that God whiche long agoe complayned by Zachary that the Iewes had perced him to the harte For there God speaketh after the manner of men signifying that he is wounded with the wickednes of the people but specially with the wicked coÌ„tempte of his worde euen as that man is wounded to death whose harte is perced Now bicause Christ Iesus is God manifested in the fleshe Esay 6.10 Saincte Iohn sayth that the same was openly fulfylled in his visible fleshe which his diuine maiesty according to that manner whiche it might suffer suffered of the Iewes Not that God is subiecte to the iniuries of men or that the reproches and slaunders of mortall men can reache from the earth vnto him but bicause he woulde expresse by this manner of speach of how great sacriledge the impietie of man was giltie when proudly and presumptuously it extendeth it selfe to heauen And rightly S. Ihon ascribeth that to the Iewes which was done by the hand of a Romaine souldiour Euen as in another place they are sayd to haue crucifyed the Sonne of God although they touched not his body with their fynger They shall see him M. As touching this séeing some therby vnderstand the conuersion of the Iewes Act. 2.3.9 Act. 3.15 of the which we haue an example in the second of the Actes of the Apostles R. For then they began to haue respect vnto him whom they pearced in mourning and repentaunce Othersome interprete the same of the punishemente of the wicked to come as we sayde before Both which are comprehended in this place if we wel consider of the same namely that a remnante shall be gathered by God from amonge this loste nation shal also shewe his horrible punishment and vengeance vpon all the contemners of his grace For we knowe that they were wont to scorne the Prophets no lesse than if they had tolde a tale without the commandemeÌ„t of God This sayth the Lord shal not escape vnpunished bicause he will him selfe defende his owne cause Concerning the rest of this chap. reade the .27 of Mat. 56. vers The twentith Chapter 1. The first day of the Sabbaths came Mary Magdalene early when it was yet dark vnto the sepulcher and sawe the stone taken away from the graue HItherto wee beholde nothing in the passioÌ„ of Christ outwardly in Christ Rom. 1.4 thaÌ„ a very abiect maÌ„ forsakeÌ„ of God But nowe by the resurrectioÌ„ it is manifestly declared that he is the sonne of God And first of al we must haue a consideration of the works of God by the resurrectioÌ„ For as God began the resurrectioÌ„ in Christe by a cleane coÌ„trary worke that is say Death the beginning of life by deiecting casting down into the extreme pit of hell euen so he beginneth ioy with sorow glory with ignominy shame and life with death C. But bicause the resurrection of Christ is the principall Article of our faith without which the hope of euerlasting life lieth dead therefore the Euangelists do stand the more vpon â—he probatioÌ„ of the same Rom. 4.25 Roma 6.4 1. Cor. 15.3 Euen as this our Euangelist gathereth many testimonies by which we may be certified that Christe rose agayne from the dead A. The vertue of whose resurrection the Apostle Paule in diuers places sheweth at large but specially in his Epistle to the Romanes C. But it may seeme very absurde that S. Iohn doth not bring more approued and credible witnesses for he beginneth with a woman But thus this saying was fulfilled 1. Cor. 1.7 that God hath chosen the weake foolish and conteÌ„ptible things of this world to confound the wisdome power and glory of the fleshe A. And in that there seemeth to be some varietie betweene this our EuaÌ„gelist and the other thrée reade our Commentarie vpon the .28 of Matth. the first verse and there you shall see a playne reconciliation of those places which séeme to varie 2. Then she ran and came to Simon Peter and to the other disciple whoÌ„ Iesus loued and sayth vnto them They haue taken away the Lorde out of the graue we can not tell where they haue layde him R. Althogh this woman was not as yet endued with a perfect fayth yet notwithstanding she rightly endeuoured her selfe to manyfest the glory of the sonne of God M. Mary therefore runneth with speede to Peter and Iohn eyther for that they were best knowen vnto her or els because they were gathered into one companie She maketh hast by running béeing feruently affected by the spirite And bicause she found the graue emptie contrarie to her expectation forgetting the woordes of Christe shee conceyueth a wrong suspition in hir minde that the body of the Lord was translated into some other more seemly decent sepulchre the other being but rude and inconuenient though peraduenture fitte for the purpose of the Iewes beeing neere vnto mount Caluerie where he was crucified or els she iudged that the body of Christ was remoued for some other cause which shee knew not of R. Therefore wéeping and crying she commeth to Peter and Iohn saying They haue taken avvay the Lorde out of the graue She speaketh of the body of the Lorde and she calleth him hir Lorde thoughe he were buried so she was affected towarde the Lorde Iesus But this woman rather suspected
the Apostles behaued not theÌ„selues so valiantly as it became theÌ„ yet notwithstanding they did fauoure their infirmitie They séeke to hide them selues to auoyd peril yet notwithstaÌ„ding they pluck vp their minds that they may abyd together For otherwise they had béene disperced here and there and one of them woulde haue béene afrayde to looke another in the face After the same manner must we fight with the infirmitie of our fleshe and resiste feare which maketh vs to falle away And Christe doth blesse their zeale in appearing to them béeing gathered together and Thomas is iustly depriued of that grace which all his brethreÌ„ had bicause as a vagrant or waÌ„dring souldier he was departed from the ensigne of vnitie Therfore let al those hereby learne whiche are to fearefull to imbolden them selues and to correcte in them the feare of the flesh Came Iesus and stoode in the middest M. In that Christe when the doores were shut came vnto his disciples which were gathered together for feare of the Iewes to the ende by his apparition he might comforte them béeing in griefe and feare we haue a notable proofe of his diuine power For wheras some think that the doores were opened for him that he might enter in according to the manner of men it disagréeth much with the mind of the Euangelist Therefore we muste not thinke that Christ entred in without miracle to the ende he might declare hys diuine power to make his Disciples the more attentiue Neuerthelesse that is moste false whiche the Papistes affirme as that Christes body perced the doores which were shut This they therefore affyrme that they mighte make his gloryfied body not onely lyke vnto a spirite but also so incomprehensible that no place can contayne the same But the woords of the Euangelist sounde no such thyng bycause he saith not that he entred through the doores that were shut but that hée stoode sodaynely in the middest of hys disciplees when the doores were shutte We knowe that Peter came foorthe of the fast barred prison shal we therfore say that he perced through the middest of the Iron gate This were to absurde and childish let vs coÌ„tent our selues with this that Christ purposed by a notable miracle to confyrme the Apostles in the fayth of his resurrection Peace be vnto you Bv. Christ according to his maner saluteth his beloued disciples For the Iewes vsed this maner of salutation and it continueth with them vntill this â—aye By peace he meaneth integritie and health prosperitie and a blessed lyfe M. Euen as when we say God saue you The Lord vsed this maner of salutacion not onlye at this present but also before his passion A. Concerning this salutacion reade the tenth Chapter of Mathew beginning at the 12. verse 20. And when he had so sayd he shewed vnto them his hands and his syde Then were the disciples glad C. It was meete that this confyrmation shuld be added that it might appere vnto them by all maner of meanes that Christ was risen againe Bv. Least they should imagine him to be a spirite or some other body than that which had hoong vppon the crosse Therfore he sheweth vnto theÌ„ his hands and his side namely the prints of the nailes in his hands and the wound pearced by the speare in his syde M. The Euangelist Luke in his fower and twentie chapter addeth more coÌ„cerning the communication of Christ with his disciples about meate in the 41. verse 21. Then sayd Iesus vnto them againe Peace be vnto you as my father sent me euen so send I you also C. Christ saluted them again to make theÌ„ the more attentiue vnto those things which he spake being matters of great waight and importaunce As my father sent me M. Christ first declared vnto his disciples the reason of his death resurrection out of the scriptures and then he tould them that they should preach remission of sins repentance geue testimonye vnto the gospel C. By which words Christ doth after a sort enter his Apostles into their office to the which before he had choseÌ„ theÌ„ They wer sent before throughout Iewry but only as forerunners which should exhort coÌ„mand men to heare the chief teacher but not as Apostls which shuld take vpon theÌ„ the coÌ„tinual office of teaching And now the lord appointeth theÌ„ as Ambassodors to declare set forth his kingdoÌ„ in the world Therefore let this stand as an vndoubted truth that this is the fyrst time in the which the Apostls wer ordained to be ordinary ministers of the gospel And his wordes are in effect as much as if he shuld sai that he had hitherto don the office of a teacher and that hee hauing ended his course race appointed vnto them their turne For the father had appointed him to be a teacher of the church to this end that he might go before the rest for a time might afterward appoint substitutes in his place to supply his roome For the which cause Paul saith that he hath appointed some in the church to be Apostles other Euangelists Eph. 4.11 other Shepeheardes to gouerne the church vnto the end of the world Bv. Therfore he committeth vnto them their Ambassage and appoynteth theÌ„ to be teachers of the whole world ministers of his church C. First of all then Christ testifyeth that although he him self hath a temporall office of teaching yet notwithstanding that the preaching of the gospel shal abide for euer and lest the doctrine of the Apostles shuld haue lesse authoritie hee coÌ„maundeth theÌ„ to succéed him in the same function which he had receiued of his father And thus it was méete that their ministrie should be authorised for they wer base vnlearned men Bv. But we must take hede lest we abuse these words of the Lord or misconster them For the lord did not send forth his Apostles to offer them selues a sacrifice for the sins of the whole world nether to the ende the father might be called vppon through their name or that by their merittes the whole worlde mighte bée saued Mat. 9.12 Ihon. 6.38 Ihon. 3.17 but that by the preaching of the woorde they myght call men to repentaunce and to remission of sinnes in Christ Therefore the maner how Christ him selfe was sente is noted in the places quoated in the margent This then is referred to the preaching of the gospell euen as he sayth in another place Mar. 28.19 Mar. 16.15 Go ye forth into the whole world and preach the Gospel to euery creature 22. And when he had said those woords he breathed on them and saith vnto them receyue ye the holy Ghost Bv. The Apostles might haue sayd vnto Christ thou laiest a heauy burthen vppon our shoulders We feare Lord that wée are not sufficient for these labours that we want strength insomuch that we shal fainte at the last vnder our burthen This world hath his power his customes receiued from the fathers which it accounteth
calleth him self a disciple not a doctor who notwitstanding farre excelled all the Doctors and teachers in the worlde Let then those greedy hunters after vain glorie blushe and be ashamed who are contented with no tytels bee they neuer so honourabie and large Iohn the Baptiste called hym selfe a voyce crying in the wildernes Peter and Paul which are the lightes of the whole world name them selues the Seruantes and Ministers of Iesu Christe But Iohn also calleth hym selfe a witnes bicause the Lorde had saide ye shall be witnesses of these thinges A witnes speaketh nothing of hys owne but faithfully doth declare those things onely which he hath eyther seene or hearde Wherefore that which he had heard of the Lord and had séene hym do and suffer simplely and trulye euenas they were spoken and done he hath vttred and declared M. This therefore is the very same disciple whome hee hath so often sayde was specially beloued of the Lorde and yet hathe he not once in all his booke sette to his name lest he might incurre the suspicion of arrowgancy Yet notwithstanding it is not too be forbidden that the names of aucthors shoulde be set vnto theire bookes the which may stand too very good vse and purpose so that vayne glory be not sought And we knowe that hys testimony is true Bv. Nowe Saincte Iohn very-seriously affirmeth that he hath faythfully and truely deliuered the pure simple truthe Euen as in another place also That which we haue hearde which we haue seene vvith our eyes which we haue looked vppon â–ª and our handes haue handled of the worde of lyfe wee shewe vnto you For his meaning is that the Apostolicall doctrine is moste true and approued euen as sayd Peter we haue not followed deceitfall fables when we opened vnto you the power and comming of the Lorde Iesus but with our eyes we sawe hys Maiestie A. Concerning the reste which may be brought to the exposition of this place reade the .35 verse of the .19 chapter before For there he geeueth the lyke testimony to that which he hath writen 55. There are also many other thinges whiche Iesus dyd the which if they shoulde bee written euery one I suppose the worlde coulde not contayne the bokes that should be written Iohn 20.30 Bv. This place agréeth with that which the Apostle sayd before how that not al the signes of the Lordes resurrectioÌ„ were written but those onely which were sufficient to perswade men to beleeue in the Lorde Iesus that by him they attayne to life euerlasting and true blessednes M. The very same he séemeth now to repeate agayne but yet not without some differeÌ„ce Before he spake of the signes after the Resurrection but here hee speaketh of those signes generally whiche Christe wrought and shewed from the fyrst to the laste all the which he sayth are not written neyther in this booke nor in any other C. Therefore leste any man should suspecte his word as one speaking pertially bicause he was loued of Christe he cutteth off this obiection saying that he hath omitted ouerpassed more than he hathe written Neyther doth he speake of euery action of Christ but of those which appertayned to his publique office M. And the reason hereof he sayth is the innumerable multitude of Christes deedes saying that the whole worlde woulde not contayne those bookes which should be written if all perticulers were written By which hiperbolicall speacke his mind was to expresse that multitude of bookes which muste be written if all the actions of Christe were to be written Hiderbole is an excessiue speach eyther in aduauncing or deâ—â—praesting any thinge C. Neither ought we to Iudge this an absurd Hiperbole seeing we beare with many thinges in prophane wryters We must not only consider the number of Christes workes but also we muste way the weighte and greatnes of them The diuine maiestie of Christe which to mans sence and vnderstanding â—s infinite did in those his works wonderfully shine If the Euangelist hauing respecte vnto this as one astonished exclameth that the whole worlde is not able to conceiue and comprehende a iust and full narration who will maruell B. And verely seeing the actes of Christe were almoste infinite who coulde haue remeÌ„bred or wayed al things with fruite To what end then should they haue béen written For it had not beene meete that we should haue neglected them C. Furthermore he is not to be repreheÌ„ded for vsing an olde and accustomed figure to coÌ„mend the excellency of the workes of Christe Bv. Furthermore who seeth not that the same is a full and perfecte kynde of doctrine which leadeth bringeth vnto that ende to the whiche it is ordeyned and appointed But the EuaÌ„gelical history was ordeyned to shew vnto vs a way how we might obtayne eternall life the which we obtayne by fayth in Christe the whiche way it doth most playnely and plentifully teach vs. Therefore it followeth that the Gospel is a most perfect kynd of doctrine and that the Euangelists haue put a suÌ„me in writing which may suffice to instructe vs in the fayth and also to leade vs in the waye to euerlasting life although they haue not deliuered vnto vs worde for worde all thinges that Christe both spake and did B. Those thinges therefore are written whiche beeing well wayed are plentiful inoughe to instruct vs in al godlynes I wold to God they were so exactly discussed to imbrace Godlynes as they are narrowly sifted stretched to maintayne contencions and braules C. Wherfore he is sufficiently learned and instructed whiche hathe profited in the reading of this Scripture And verely séeing the Apostles ar ordeined of God to be witnesses vnto vs as they haue faythfully done their duetie so also is it our parte wholly to depend vppon their testimony and too desire no more than they haue vttred specially seeing their pennes haue beene dyrected and gouerned by the assured prouidence of God lest withouermuch matter they should oppresse our weake capacitie and yet notwithstanding hauing choyse might deliuer so much vnto vs as he which is only wyse and the welspring it selfe of Godes wisedome knewe to bee expedient for vs. A. But to make an ende of this exposition of S. Iohn let vs note that we haue here described truly offred vnto vs our Lorde and Sauiour Iesus Christ that true and naturall sonne of God consubstantiall and coequall with the Father in all things but in the fulnesse of time according to the Prophets he was incarnate for vs he suffered he truely dyed and was vndoubtedly raysed agayne from death and was made King and Lorde of all things This Christ seeing he is appoynted of God the father and geuen vnto vs to be the fulnesse of all grace and truth that Lambe of God which taketh away the sinne of the worlde that Ladder and gate of heauen that exalted Serpent which maketh the deadly poyson hurtlesse that water refreshing the thirstie that Sonne reconciling vs to the Father that bread of lyfe that lighte of the worlde that Shepheard of the shéepe the doore the resurrectioÌ„ the lyfe the growing wheat corne the Conqueror of the prince of this worlde the example of lyfe the waye the truthe the true and fruitfull vine to be short the redemption saluation satisfaction and righteousnesse of all the faythfull in the whole world Séeing I say Christe is the plentiful treasurie of all these riches and graces vnto vs let vs giue thanks vnto God the Father of the same Iesu Christ who hath not spared his onely sonne but hath giuen him for vs to redeeme vs from all iniquitie and to make vs a holye and acceptable people vnto him selfe deuoutly giuen to all good workes that béeing now deliuered by the bloud of Christ from the hande of all our enemies we might serue him in holynesse and righteousnesse before him all the dayes of our lyfe To him be Glory Empire and Dominion now and for euer Amen FINIS Laus Deo ¶ IMPRINTED AT LONDON by Thomas Marshe dwelling in Fleetstreete neare vnto Sainct Dunsions Church
acceptable vnto God M. Here we sée that one and the selfe same preaching of the Gospell doth profite the simpler sort to instruction but to the other it geueth matter of contradiction In like manner the signes and miracles of oure sauioure Christe were sette before all mens eyes to be seene by the sight and diligent consideration whereof the elect beléeued on hym B. But the Reprobate coulde behoulde nothing in Christe but base and contemptible thinges whereat they were offended 32. The Pharise is heard that the people murmured suche thinges concerning him and the Phariseis and highe Priestes sent seruauntes to take him M. The more that the glory of christ did declare it selfe to the people the more the mallice the spight and furie of the Pharisées increased for the Phariseis were appoynted as Scoutes to seeke all occasion to suppresse Christe In the former place or roome the Euangelist nameth them aloane after hée ioyneth with them the high Priestes with whome also they tooke parte There is no doubte but that as these Phariseis were the most zelous obseruers of the Lawe so were they the most zelous enemies of al other vnto Christ but because they were not able aloane to oppresse Christe they referred the matter to the whole order of Priesthoode So that they which otherwise were enemies and at contention betwéene them selues doe nowe by the helpe of Sathan agrée together and conspire among themselues againste the Sonne of God A. Euen as we reade of Herode and Pilate when Christe was brought before them to bee Iudged Luk. 23.12 for then they were made friends betwéene whome before there was hartburning and grudge Bv. And it greatly gréeued the high Priestes that the people neglecting the Religion of the Phariseis and as it were despising those holy men followed Christe and his doctryne which was quight repugnaunt to the doctrine of the Phariseis Therefore the wicked Iewes mynding to stay this rumore concerning Christe suborned publique soldiers whiche might bring hym bounde M. In the whiche we maye noate the nature of wicked Hipocrites At the first when they sought to kyll Christ they pretended the breaking of the Sabboth when as notwithstanding the breaking of the Sabboth did not offende them but the obscuring of their owne name But so soone as they heare this rumoure of the people concerning Christ they were in such a rage that they went aboute openly to laye violent hand on hym So impietie somwhile seketh to shed innocent bloud priuily but when it hath not successe then it openly bursteth forth So Saule at the firste laye priuily in wayte to destroye Dauid 1. Kin. i8 iâ— but when his rage was more hoat he began with open warre and persecution to séeke his death Thus also are Hipocrites woont to behaue them selues who in the Churche séeke not Christe but eyther the estimation of their owne name eyther gayne eyther kingdome or else the impunitie of offences who at the firste pretended the zeale of God but are so mad at the laste that all men maye see what it is they looke for and what offendeth them C. Moreouer yf so be the Phariseis were so whoat so carefully diligent to defende the corrupt state of the Churche howmuche more vehement ought we to be in defending the kingdome of Christe For the madnesse of the Papistes is no lesse at this daye to extinguishe the gospell M. Last of all it appeareth how prepostourous the Iudgement and how peruerse the counsaile of the reprobate is The multitude murmure and Christ is commaunded to be taken Why doe they not rather instruct the murmuring multitude in the truth or reprehende them But this is the maner of the worlde being voyde of the spirite of God After this manner the vpper Captaine commaunded Paule to be caryed vp into the Castle and bade that he shoulde be scourged and examined that hée might know wherefore they cryed so on hym Act 22.24 whereas rather hée ought to haue stopt the mouthes of those impudent Dogges which continually barcked at the little flocke of Christ 33. Then sayde Iesus vnto them yet am I a little while with you and then go I vnto him that sent mee Bv. When Iesus knew what they priuilye went about he declared vnto them in certaine darcke sentences boath that their conspiracies shoulde be vayne and also that hée woulde in a shorte time of his owne frée will offer vp hys bodye to the death of the crosse for the redemption of the whole worlde and so vnder a sertaine hydden and darke speache hée declareth vnto them the mistery of the dispensation that hee should shortly dye after that ascende into heauen and so to come from thence to iudge hys enimies C. There are some which thinke these wordes to be spoken to the asassemblye of people which were present and other some to the seruauntes which were sent to take Christe But there is no doubt but that Christ properly speaketh to his enimies which sought hys destruction For hée derydeth theyr practises because in vaine they take them in hande vntill the time came which his Father had decréeed As if hée shoulde saye M. I séeme to you to be intollerable and therefore you seeke with all your might and mayne to destroye mée Be quiete a while for I meane not to be with you verye longe R. There is no cause why you shoulde be carefull so take awaye my lyfe least I shoulde escape your handes For séeing I am so welcome vnto you as smoake to your eyes and thornes to your féete I meane not to trouble you wyth my presence any long time M. Onely a lyttle while I will be troublesome vnto you R. For I will go vnto him that sent mée Bv. I will not flée from you but will willinglye offer my selfe to the death when the time shall come that by the crosse and death I shall enter into the glorye of the Father and shall possesse the kingdome ouer all creatures By these wordes hée declareth that neyther his lyfe nor his death was at their will but that there was a time appoynted to him of his father Luk. 13.3 â—i which must néedes be fulfilled A. Euen as hée made aunswere to certaine in another place Go yee and tell that Foxe Behould I cast out Deuilles and heale the people to daye and to morrowe and the thirde daye I shal bee perfected I go vnto him that sent mee C. By these wordes hée declareth that death cannot destroy him but rather that so soone as hée hath put of his mortal bodye hée will declare himselfe to be the sonne of God by the glorious triumphe of his resurrection Moreouer herevpon is to be gathered a generall admonicion For Christ is presentlye with vs so often as hée calleth vs by the preaching of the Gospel to the hope of saluation Ephe. 2.17 For the preaching of the Gospell is not in vaine called the discention of Christ vnto vs. If so be wée will take
holde of his hande when hée reacheth the same vnto vs hée will leade vs vnto his Father and so long as wée shall bée Pilgrimes in this worlde hée will not onely shewe himselfe to bee nere vnto vs but will also for euer dwell within vs. But if wée neglect his presence hée looseth nothing thereby but wée loase his presence whereby wée shall be left without God and lyfe 34. Yee shall seeke mee and shall not finde mee and where I am thither can yee not come C. This is a gréeuous threatning against the mockers and contemners of hys trueth They sought to kill Christ but Christ here in an ambiguous and darcke signification of the word derideth them because shortelye it woulde come to passe that they should séeke him after another manner namelye to finde some helpe and comfort in theyr miserye and destruction As if hée shoulde saye Yée cannot suffer and abide my presence for a little time but it will shortelye come to passe that yée shall séeke mée in vaine because I being farre from you not onelye in bodye but also in power will looke for your destruction from heauen R. For there are greate calamities hanging ouer your heades yée shall perish boath in body and in soule Then in desire of the Messias yée shall lift vp your handes vnto heauen then you shall crye vnto God and hée shall not heare you C. For here the sorrowfull sig◠of the wicked are noated when as they béeing constrayned by necessitye flée vnto God But then also séeking they doe not séeke for their vnbeléefe and hardenesse of heart doth driue them from God They would desire God to bée theyr deliuerer but by theyr impenitencie and hardenesse of hearte they kéepe backe theyr deliueraunce Example hereof wée haue in Esau Gen. 27. ◠who for the losse of his birthright was not onelye sorrowfull but also outragious angerye but in the meane time hée was so farre from the right waye of séeking benediction that the same offended him and vexed hym much more Thus God is woont to take vengeaunce one the reprobate fer their contempt of hys grace that eyther they being afflicted with sharpe punishments or helde with the féeling of theyr miserye or being driuen into some straightes complaine crye and howle but without profite because they being alwayes lyke vnto themselues retayne theyr former wickednesse and therefore doe not truelye séeke God Therefore the wicked shall at the length know Christ Vengeance for the contempt of Christ and wishe for saluation of him but in vaine euen then when deserued vengeaunce lighteth vppon him This vengeaunce the Iewes felt often but especially when they were destroyed by Titus then they woulde haue séene but one daye of the Sonne of man and woulde willinglye haue imbraced his worde but all to late C. Hereby wée learne that Christ must be receyued in time when hée standeth before vs as present lest wée loase the occasion to enioye him because the gate being once shut Mat. 25.10 wée shall séeke to enter in vaine And the Prophet sayth seeke the Lorde while hee maye be founde Esay 55.6 call vppon him while hee is nigh Therefore wée must runne to GOD wyth spéede while it is his good pleasure Esay 49.8 as sayth the same Prophet because wée knowe not how long the Lorde wyll suffer our sluggishnesse 35. Then sayde the Iewes among them selues whither will he goe that wee shall not fynde him will he goe vnto the dispersed among the Gretians and teache the Gentilles Bv. The grosse Iewes not vnderstanding those greeuouse threatninges of the Lorde construe his wordes I cannot tell howe C. For this the Euaungeliste addeth to shewe howe great the dulnesse of the people was Euenso the wicked are not only deafe to heare the worde of God but also make a ieste and scorne of horrible thretninges euen as yf they heard a tale or some vayne thing Christ had very expresly spoken of the Father by name but they staye them selues and haue only respect to the earth neyther doe they thinke that he spake of any thing else than of his going into a straunge countrie Will he go vnto the dispersed among the Greekes R. By the dispersed here among the Grecians maye bée meant the Israelites C. that we maye vnderstande that Christ came not to the vncircumcised but to the Iewes whiche were dispersed through diuers partes of the worlde For this worde dispersed will not aptly agrée and appertayne to those that were borne and doe inhabite their natiue countrie but it doth very well appertayne to the Iewes whiche are ronagates and banished men So Peter writeth his firste Epistle to those that were despersed throughout Pontus Galacia Cappadocia Asia and Bithinia And Iames saluteth the twelue tribes which were dispersed The which manner of speach was taken out of Moyses and the prophetes Therefore the sence and meaning of these wordes is this R. Will he goe to those other Iewes which dwell not in this Region but in Gréece Will he goe ouer the Sea to the Iewes whiche dwell we wote not where It maye be that they went aboute to vexe our sauiour Christ with this mock If this be messias will he establishe the seate of his kingdome in Gréece when as the Lord hath assigned the Lande of Canaan for the same But howesoeuer they meane we sée that they are nothing mooued with the seuere threatning of Christe Moreouer concerning these dispersed Iewes the Euaungelist hath spoken in hys twelueth Chapter the twentie verse The exposition of the thirtie sixe verse following is included in this thirtie fiue verse 37. In the laste daye that greate daye of the feaste Iesus stode and cryed saying If any man thirste let him come vnto mee and drinke B. This last daye was the eyght daye of the feaste of Tabernacles which was the Principall daye on the which it is lykely that the greater nomber of people did assemble them selues together and came into the temple where Iesus taught C. Let vs noate that Christe was not so terrefyed by any of the conspiracies of the Iewes that he forsooke his office but as his perilles increased so did his fortitude and courage encrease that he might still more bouldly go forwarde This thing boath the circumstaunce of the tyme and the assemblie of people and the bouldnesse in crying doe testifie For it is lykelye that then the seruantes and souldiers which were sent forth to take him were ready to laye handes on hym Bv. Therefore in the greatest assemblies and in the moste daungerouse perilles Iesus commeth fourth in the middest and with a constant mynde geueth Testimony to the trueth teaching by his example what is the office of the seruauntes of Christe and of the ministers of Churches C. Furthermore we must noate that he withstoode their violent rage which were of greate force by the mightie power and defence of God only Bv. He stoode constantly to defende a seriouse and moste graue matter appertayning