because he was sent of GOD before the face of his Sonne as a cryer and forerunner to prepare the waye before him and to mooue the heartes of the Children of Israel to true repentaunce 26. John aunswered them saying I baptize you with water but there standeth one among you whome ye know not C. Concerning the Baptime of Iohn of Christ and of the Apostles it is sufficiently spoken in the thirde of Mathew A. Now Iohn the Baptist doth secretlye reprehende the blindenesse of the Iewes because they were ignoraunt of Christ to whom principally they should haue directed their mindes And he doth alwayes inculcate this diligentlye that no part of his ministerie can be knowne vntill they be come to the aucthor himselfe Hée sayth that Christ standeth in the middest of them to the ende that hée might stirre vp their indeuour to know him M. And hée noteth therewith also their peruerse and worldely iudgement by the which they iudged of the men of God according to the outwarde appearaunce and vaine shewe Christ was in the middest of them that is to saye hée was conuersaunt among them but they knewe him not And wherefore Bycause he was base in his outwarde appearaunce and as a common man By the waye let vs here note that it is the lot of Gods children not to bée knowne in the worlde and because they are not knowne they are sure to haue reproche for their parte Reade the .xij. verse of the seuentéenth Chapter of Mathew And the first verse of the thirde Chapter of Iohns first Epistle Touching the seuentéenth verse following reade the thirde of Mathew 28. These thinges were done in Bethabara beyond Jordan wher John did baptize B. These wordes are added to the ende the testimonie might be more certaine And worthy truly was this testimonie of Iohn being giuen so constantlye to the chiefe Rules of the Iewes in so great a concourse of people as was there assembled This aunswere of Iohn tooke from them all excuse that might afterward ensue C. Therefore the noting of the place doth not onelye make for the truth of the historie but also to the ende we might know that this was done where manye people might heare it being a place of great resort For many came to the baptime of Iohn and this was the ordinarie place where hée baptized 29. The next daye Iohn seeth Iesus comming vnto him and sayth Beholde the Lambe of God which taketh away the sinne of the worlde M. This is the thirde testimonye of Iohn the Baptist concerning Christ Hitherto Iohn hath shewed what the Baptist witnessed first of all to the people concerning Christ being absent secondely what aunswere he gaue to the Pharisees that were sent from the Elders of Ierusalem and now consequentlye he sheweth what hée witnessed of Christ openly hee being present C. There is no doubt but that before this time hée had spoken of the reuealing of the Messias but when Christ was come foorth hée thought it good in short time to publish his proclamation concerning Christ and now the time was at hande in the which Christ ended the office of Iohn euen as when the sonne is rysen the twy light as wée call it vanisheth awaye Therefore when hée had shewed to the Priestes that were sent that hée was in the middest of them of whome the truth and force of Baptime shoulde be learned the day following hée shewed hym openlye And this is the cause why Christ offereth himselfe into the presence of Iohn Therefore the next daye following Iohn sawe Iesus comming to him M. But from whence and to what ende This is sufficientlye declared in the thirtéenth verse of the thirde Chapter of Mathew where it is sayde Then came Iesus from Galile to Iordane to Iohn to be baptized of him Behold the Lambe of GOD. C. He nowe briefelye and plainely expoundeth the office of Christ namelye that he taking awaye the sinnes of the worlde by his death reconcileth men vnto God Christ truelye bestoweth other benefites vpon vs but this is the chiefe vppon whiche the rest depende that hée in pacifying the wrathe of his Father maketh vs to bée counted iust and righteous For out of this well floweth all Riuers of good thinges because God not imputing our sinnes receyueth vs into his fauour But by this word Lambe he hath respect to the olde Sacrifices of the Lawe Hée had to do with the Iewes who being accustomed with Sacrifices coulde bée no otherwise taught concerning remission of sinnes than by setting before them a sacrifice And there being many kindes of Sacrifices he maketh mencion onely of one by a figure called Sinecdoche And it is likely that Iohn had respect vnto the Paschall Lambe So that the Iewes for the most part hauing a verye grosse and supersticious opinion of Sacrifices were of him reprooued for the same shewing to what ende all those belong This was the wicked abuse of Sacrifycing that they had theyr trust reposed and fired in the outward signes Therfore Iohn setting Christ before them affirmeth him to bée the Lambe of God by the which he meaneth that whatsoeuer sacrifices the Iewes were wont to offer vnder the Lawe they were of no force to put awaye sinnes but were only figures the truth of which were fulfilled in Christ him selfe Heb. 9.10 Psal 40 As Saint Paul at large sheweth in diuers places Saint Iohn vseth this worde sinne in the singular number for all kinde of iniquitye as if hée shoulde saye what vnrighteousnesse soeuer there bée which allienateth God from men it is taken away by Christ B. For christ is he alone which taketh away the sins of the world for hée which beléeueth this testimonye wil craue al pardon for his offence of this our onely hye Priest all other creatures set apart Good men maye exhorte to beléeue in Christ and to hope for remission of sinnes at his hande and maye also testifye that all sinnes are truely remitted to the faithfull but they can not remitte or pourge sinnes by theyr owne power or geue and encrease Faith in Christ For he is the onelye meane to take awaye sinnes We must also note by these woordes of Iohn the Baptist that Christ was manifested to bée a redemption not onely to the Iewes but also to bée made a Mediatour and Sauiour to the whole worlde As our Euangelist sayeth also in another place 1. Epist 2 He dyed not for our sinnes onelye but for the sinnes of the whole worlde The which is not so to bée vnderstoode as though that slaine Lambe tooke away the sins of them onely which in this worlde lyue in the newe Testament wheresoeuer No it is not so to bée vnderstoode for he taketh away the sinnes of all those also which from the beginning of the worlde were partakers of the grace of GOD. Neyther did anye other thing in the olde Testament take awaye the sinnes of the worlde than the same that is in the newe a healer of our soores that is
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
therefore séeketh where Christ abideth where GOD dwelleth let him heare the worde and followe it then shall he be sure to finde Christ Wherevpon the Apostle Peter sayeth 2. Pet. 1 VVee haue a right sure worde of Prophecie where vnto if ye take heede as vnto a light that shineth in a darke place Psal 119 yee doe well And the Prophete Dauid sayeth Thy word is a light to my pathes and a Lanterne to my feete They came and sawe where he dwelt M. They saye not we will come to morrowe it is nowe euening but with a thankefull minde they receyue the gentlenesse of Christ and the occasion also offered to talke with him But what they hearde of Christ the Euangelist heare maketh no mention notwithstanding by that whiche followeth somewhat appeareth that they sawe and hearde those thinges whereby they came to the knowledge of Christ For hereafter it is sayde that Andrewe tolde his Brother Simon saying Wee haue founde Messias For it was about the tenth houre C. That is to saye the euening was at hande By this circumstaunce of the time wee gather that these twoo Disciples had suche a desyre to heare and knowe Christ that they were not carefull for theyr nightes lodging The Children of this worlde are farre otherwise who alwayes are weary and vnmeete to followe Christ 40. One of the two whiche heard John speake and followed him was Andrew Simon Peters brother C. The purpose of the Euangelist vnto the ende of the Chapter is this that wée might knowe howe the Disciples were brought by litle and litle to Christ Here he speaketh of Peter afterwarde hee wyll make mention of Philip and Nathanael 41. The same founde his brother Simon first and sayde vnto him We haue founde Messias which is by interpretacion annointed The same found his Brother B. In that Andrewe founde Simon Peter his brother in Iudea eyther by chaunse or looked for it is an argument that hée for Religions sake went to Iohn the Baptist although peraduenture hée was not his continuall Disciple It is a token truelye that they liued together one with another because when they were called the seconde time to the perpetuall fellowshippe of the Lorde of the whiche Mathewe and Marke make mention they were a Fishing togeather Math. 4 Mark 1 M. Touching the other Disciples of Iohn whatsoeuer is affirmed this is certaine that this Andrewe was the first after Iohn in this that he went about to make Christ knowne the which thing the Euangelist declareth in saying not simplye The same founde his Brother Simon but the same found his brother Simon first And no man will deny but that this is spoken by the Euangelist to his prayse But there is no mention made where he founde him We haue found Messias That which is in the Hebrew text Messias is in the Gréeke texte Christos and in the Latine texte Vnctus which thrée woordes haue all one sence and signifie annointed But these wordes VVe haue founde Messias seeme to bée spoken with great Emphasis or force and doe note that Simon also to whome Andrewe toulde this newes burned marueilouslye in desire towarde Christ For his woordes are thus much in effect Reioyce brother for him whom both of vs haue sought so carefullye we haue founde euen the sauiour Christ Iohn 4. Hée spake not doubtfullye as did the Woman of Samaria whiche sayde Is not he Christ But as one fullye certified Andrewe sayeth wée haue founde Messias 42. And brought him to Iesus And Iesus behelde him and sayde Thou art Simon the Sonne of Iona thou shalt be called Cephas whiche is by interpretacion a stone And brought him to Iesus E. By these wordes we sée what is the force of fayth so sone as we are borne a newe in Christ by fayth by and by our minde sheweth it selfe to another and beginneth to declare how great goodnesse it hath founde and it is not possible that fayth shoulde bée ydle for it wyll confesse Christ eyther with the mouth though there were a thousande deathes set before our eyes or else by charitie towardes our neyghbour by which it is knowne who is a Disciple of Christ C. Andrew had scarce one sparke of faith and yet notwithstanding with the same hée doth illuminate his brother Simon Woe then vnto our sluggishnesse yf we being more fullye illumined doe not endeuoure our selues to make others pertakers of the same grace Yea wée maye sée those thinges in Andrew which Esay requireth of the sonnes of God namely that euery mā lay holde on his neighbor that he say Come let vs ascende to the Mounte of the Lord Esay 2 and he shal teach vs. For Andrew reacheth out his band to his brother but to this ende that hée might be a Disciple in the schoole of Christ M. So are they woonte to doe which are in loue with the trueth which they haue knowne Math. 25 And this is the duetie of a good seruaunt to vse the Talent well that hée hath receyued for the behoofe of his mayster And in that this Andrewe went about first of all to win his brother Simon to the Lorde it is a token of naturall and true loue the which truelye is taken from the godlie in Christ For it is the Husbandes part first to winne the Wife the Parents their Children the Brother his Brother the Mayster his Seruauntes and the Maiestrates to winne their Subiectes to the Lorde C. Furthermore the purpose of God is here to be noted in that he woulde haue Peter which did farre excell the other to be brought to the knowledge of Christ by the worke and ministerye of Andrew to the ende none of vs although wée excel shoulde thinke scorne to be taught of the inferiour B. The efficacie also of Gods calling is here to be considered For so soone as Simon was called to Iesus by his brother he followed So as many as are chosen shal receyue the Gospell being called of God and drawne of the father to the sonne Iohn 6 A. For all that my Father geueth me saith Christ shall come vnto me B. Wée knowe not the time when God wyll call in heart those that are his for large is the mercye of God and therfore the ministery of the Gospell must still be vsed towarde them which shew not them selues to be Dogges or Hogges Thou art Simon the sonne of Iona. R. Whereas our text hath the sonne of Iona Nonnus readeth it the sonne of Iohn and not of Iona. To the which agréeeth this place Simon Iohanna Iohn 21 or Simon the sonne of Iohn louest thou mée But it is likely that the Father of Simon was called in Ebrue Iochanan or in the Chalde tongue Iochanna wherevppon the letter of aspiration being altered out of his place and s put to the ende came Iohannes the which also afterwarde being made short became Ionas And Iochanan or Iochanna doe signifie that which we call in Englishe Iohn and is as much to saye
loued vs because it springeth from his eternall purpose is aboue all other causes but that his grace which he woulde haue to be made manifest vnto vs and by which wée haue assuraunce of saluation beginneth at the reconciliation made by Christ For séeing wée must néedes graunt that he hateth all sinne and wickednesse howe canne wée assure our selues to bée in his loue and fauour vntill our sinnes are cleane put awaye for the which hée is iustly angry with vs. Thus the blood of Christ must bée the meane to make God fauorable vnto vs before wee can haue any manner of féeling of his Fatherly loue and clemencie B. And Christ is called the onely begotten Sonne of GOD because hée is the heade of Gods children and haue all receyued of the fulnesse of his grace that wee also might be the sonnes of GOD. Moreouer there was neuer any man beside him Heb. 7.26 that was without sinne and which bare the full and perfect Image of God for hée onely is innocent And this name of the onely begotten sonne Christ by nature but wee by adoption are the sonnes of God appertayneth to Christ by right bicause by nature hee is the onely Sonne of God but wee by adoption being ingraffed into his bodye Therefore this name of onelye begotten Sonne is put downe vnto vs to expresse the vehemencie of Gods loue towarde vs. For because men doe not easilye perswade themselues to bée beloued of God to take awaye all doubt from vs hée expressely sayth That God hath so greatlye loued vs that for our sakes hée hath not spared his onelye begotten sonne Seing then God hath sufficientlye declared vnto vs his loue hée shall not be a little iniurious to Christ that not contented with this testimonye shall doubt still and make no more accounte of Christ than if one of the common sorte of men had béene giuen to death But wée must rather waye and consider of how great price God estéemed his sonne to whome our saluation was so precious that he woulde redéeme the same with the price of his onelye begotten sonne Euen so the Apostle setteth this loue of God towarde vs before our eyes to be considered Rom. 8.32 saying which spared not his owne sonne but gaue him for vs all howe also with him shall hee not giue vnto vs all thinges That euerye one which beleeueth in hym should not perish A. Concerning these wordes reade the fifteenth verse going before 17. For God sent not his sonne into the world to condempne the worlde but that the worlde might be saued through him M. These wordes appertayne to the enlarging setting foorth of the loue of God with the whiche hée hath so loued this worlde that hée hath giuen his onelye begotten Sonne to the same Hée might by the sending of his Sonne vtterly condempne and destroy the worlde For the worlde by his wickednesse and impietie hath deserued perpetuall condemnation but such is the loue of GOD towarde the same that hée had rather spare it and by sending his sonne to bee a Sauiour sought rather to offer the cause of saluation than of condemnation Therefore this is here attributed to the loue of God because hée would not take vengaunce of the wickednesse of the worlde and because the same loue was so great that by the excellencie thereof it hath repressed the seuerity of the iudgement by which hée might iustlye haue condemned the worlde R. The will therefore of the Father is to saue by the sonne But what for all this Surelye although our sinnes condemne vs yet the father saueth vs by the sonne If we bée afflicted by the crosse the Father saueth vs by his Sonne If we be ouerwhelmed with death yet the Father saueth vs by the sonne Therefore let vs stedfastlye beléeue and leane to this worde God sent not his Sonne into the worlde to condempne the world but that the worlde might be saued through him For hereby thou mayest receyue great comforte and consolation in all thy afflictions Bv. For our Lorde Iesus Christ shall come in the Clowds of Heauen Math. 26 and .24 to iudge both the quicke and the dead with great power and Maiestye But it will bée in the ende of the worlde first Nowe hée commeth not as a Iudge but as a most merciful Sauiour Therfore although now thy great sinnes doe accuse thée and condemne thée consider that this is the time of grace and mercy and feare not but bée of good courage and so shalt thou finde grace and fauour Ezech. 18 and .23 R. For thus sayth the Lorde I liue which will not the death of a sinner but rather that lie tourne from his wickednesse and liue Bv. Therefore if thou bée conuerted and repose thy whole trust in the Sonne of GOD who suffered for thée that hée might make satisfaction for thy sinnes Rom. 8.31 and reconcile thée vnto God thou shalt bée safe 1. Iohn 2.1 For Paule sayeth If God be with vs who can be against vs And Saint Iohn sayeth If any man sinne we haue an aduocate with the Father Iesus Christ the righteous and he is the propitiation for our sinnes and not for our sinnes alone but for the sinnes also of the whole worlde Luke 19. and .10 To this effect also appertayneth this Euangelicall sentence The Sonne of man commeth to saue that whiche was lost and diuers other such like sentences E. Moreouer that which is spoken in another place Iohn 9.39 is nothing contrarye to these wordes of our Sauiour Christ I came to iudgement into the worlde that they which see not might see and that they which see might bee made blinde For in these wordes he declareth what his comming shal be to many but in this place what speciallye it shal be to the whole worlde Iohn 12. and .47 So is that to bée taken which hée sayth in another place For I came not to iudge the world C. To iudge here is taken for to condemne as in many other places also Therefore in that he denyeth that he came to condemne the world hée noteth thereby the proper ende of his comming For howe néedelesse was it that Christ shoulde come to destroye vs which were to much alreadye ouerwhelmed with destruction Therefore in Christ wée must consider nothing but that God of his infinite mercye and goodnesse Rom. 8.33 sought to helpe vs and to deliuer vs from destruction B. And as hée cannot sinne to condemnation which is borne of God the Lord at the length by his holy spirite purging out all sinne Ioh. 5.24 and vndoubtedly pardoning whatsoeuer is committed Euen so such a one cannot bée iudged that is to saye condemned For by Christ hée hath passed from death to life And being assured of Gods loue and fauour in Christ hath alreadye eternall life Wherefore whatsoeuer belongeth vnto sinne and death must decrease and fade away Othersome which beléeue not in the name of the onelye begotten Sonne of
1. Ioh. 5.10 To this effect pertayneth that saying of Iohn If wee receyue the testimonye of men the testimonye of God is greater And so foorth tyl ye come to these words Hee which hath the sonne hath life and hee which hath not the Sonne hath not life M. Therefore wée looke for the comming of Christ not as of a Iudge but as a deliuerer and redéemer But to the wicked and vnbeléeuing hée shall come a terrible and fearefull Iudge Heb. 2.2 Bv. For if they escaped not the iudgement of God which despised the sending and woordes of Angelles muche lesse shal they escape the horrible iudgement of God Heb. 10.27 which woulde not beléeue the onely begotten sonne of God For there wayteth for them a certaine fearefull looking for the comming of the Iudge and a burning fyre which shall deuoure his aduersaryes 19. And this is the condempnation that light is come into the worlde and men loued darkenesse more then light because theyr deedes weare euill And this is the condemnacion M. Because hée sayde that the vnbeléeuer was Iudged alreadye and condemned by his owne wickednesse hée addeth and declareth that the reason and order of this iudgement is suche that no man can not chose but acknowledge the same C. Therefore hée preuenteth by aunswere the murmurings and grudgings whiche prophane and wicked men are woont to vse to reprooue the seuere rigour as they thinke of God when he dealeth more sharpelye with them than they woulde haue him It séemeth to bée verye harde that euerye one which beléeueth not shoulde bée damned Therefore least any man should ascribe his damnation to Christ hée teacheth that euerye man must impute the same to his proper faulte The reason is because Infidelitye is the witnesse of an euyll conscience Whereby it is plaine that the wickednesse of vnbeléeuers doth hinder them from comming to Christ There are some which thinke that there is onely noted here the signe of damnation But the purpose of our Sauiour Christ here is to bridle the wickednesse of menne least they should presume according to theyr manner to contende and reason the cause with GOD as though hée dealt vniustlye with them in punishing theyr infidelitye with eternall death Therefore hée teacheth that such iudgement is iust and frée from all sclaunder not onely because they doe wickedlye which preferre darkenesse before light and doe willingly shonne the light offered vnto them but also because that hatered of the light procéedeth not but from a wicked mind which accuseth and condemneth it selfe of euil B. Wherefore the principall point and substaunce of their whole condemnation is Predestination that they can not preferre Christ before theyr owne desyres because so many as are damned were iudged and condemned before they were borne Ephe 1.4 euen as also with God so many as are saued were saued before the foundation of the worlde For as these were elected before the foundation of the worlde so were the other reiected before the worlde was made Reprobation And this reprobation doeth then appeare when they reiect the Gospell of grace offered vnto them and had rather bée ignoraunt of Christ that is to say to want the light than to receyue him and to attaine to life By the which contempt of the Gospell they doe accomplishe and fill vppe the measure of theyr wickednesse to the full that is to saye they geue occasion to haue theyr iudgement and condemnation sealed and fulfilled M. Therefore in this they are inexcusable that they doe willinglye reiect and refuse that grace offered vnto them which most earnestlye they ought to imbrace and desyre B. By darkenesse is here meant the ignoraunce of Christ and whatsoeuer else worldly men loue more than Christ For they which are not borne of God as they can not heare the worde of God so it is necessarye that they preferre the ignoraunce of Christ before they knowledge him and so to loue darkenesse more then light M. When he sayth that light came into the worlde hée meaneth that all thinges in this worlde are replenished and full of darkenesse For what can bée founde in this world without Christ Darckenesse is all thinges in this world without Christ but darkenesse Bv. That is to saye the concupiscence of the fleshe the ignoraunce of God Impietye Errour blindnesse of the minde Supersticion Idolatrye wickednesse of life filthinesse vncleannesse prophane talke Gluttony Dronkennesse and an infinite number of suche like wickednesses For it followeth in the wordes of the Lorde Because theyr deedes were euyll B. This is the cause why the wicked are enemies to the light of life Christ the light of God Christ is the light of God by which whatsoeuer is euyll is reprooued For howe can Iniustice be hid when righteousnesse is in place how can foolishnesse not be séene when it is compared with wisedome Nowe fleshe in the which there is no goodnesse can abide nothing lesse than to haue the same vncouered and therfore it can not choose but hate Christ whiche manifesteth and reuealeth all thinges and therefore they must be renewed and borne againe which receyue Christ M. The reason therefore why those men namelye the Scribes High Priestes and Pharisees and those of that sect loue darkenesse more then light is because theyr déedes are euyll that is to saye because theyr owne consciences bare them witnesse that al theyr works were euyll Bv. By this woorde workes hée vnderstandeth euill intentes thoughtes woordes and workes Out of these woordes the Apostle borroweth this saying If our Gospell bee yet hid 2. Cor. 4.3 it is hidde in them that are lost In whome the God of this world hath blinded the mindes of them which beleeue not least the light of the Gospell of the glory of Christ which is the Image of God should shine vnto them Therfore in that they perishe they perishe through theyr owne faulte séeing the most mercifull Lorde hath done his part but they wyll not do their duetye If the Sicke man perishe whiche wyll not bewraye his disease to the Phisition least hée should bée healed maye he not pronounce of him selfe that hée perished through his owne faulte Euen so men that are louers of this worlde are enemies to the light offered to them because their déedes are euill A. It is no maruaile therefore if they ronne headlong into destruction 20. For euerye one that euyll doeth hateth the light Neyther cometh to the light least his dedes should be reproued M. This is a generall sentence taken of the disposition of the reprobates the sence whereof is this B. hée is commonlye sayde to hate the trueth which doeth amisse Séeing therefore the wicked can not abide Christ the light of God it is most certaine that they are euill and that theyr déedes are euil also C. For therefore the Light is odious vnto them because they and their dedes are euill and doo séeke to couer theyr sinnes so muche as they can wherevppon
from heauen Christ therfore will be acknowledged in his Ministers but yet so that hée will be Lorde alone as for the Ministers of GOD they are contented to bee in the order of Seruants specially when comparison is made béetwéene Christ and them He that commeth from heauen is aboue all M. Hée repeateth this sentence first of all to inculcate and imprint the same in the mindes of his Disciples that they might submitte themselues to Christ alone which boath came from heauen and also is aboue al and that they should not depende vpon him who himselfe is subiect to another whome hée knewe to bée preferred before all men by God the Father Secondly to the ende he might the more conuenientlye adioyne and bring in that whiche remaineth vnspoken 32. And what hee hath seene and heard that hee testifieth and no man receyueth his testimonie CHR. Because these by corporal scences of hearing and séeing wée knowe all things certainely and thinke our selues worthie to be beléeued when wée haue séene and hearde as suche that neyther faine nor tell lyes therefore to confirme the matter Saint Iohn saith that Christ testifieth that which hee hath both seene and hearde C. For to the ende his Disciples might obey Christ hée commendeth the Doctrine of Christ by the certainetie of the same because hée vttereth nothing but that which hée hath receyued from the Father B. Therefore Christ teacheth those thinges which are most certaine and approoued true Ioh. 1.18 séeing hée is in the bosome of GOD and the wisdome of the Father M. and hée sayth not Hée speaketh that which hée hath séene and hearde But he testifieth to admonishe them that Christ is not onelye a teacher of Gods trueth but also a moste assured witnesse of all thinges A. For hée sayth Ioh. 8.26 VVhat thinges I haue hearde of him I declare in the worlde And in an other place hee sayth Iohn 15.15 I haue shewed vnto you al things that I haue hearde of my father M. Therefore by this place wée maye note what prerogatiue Christ had aboue Iohn and aboue all other teachers because he coulde and doth by his holy spirite teache the mindes of men as well as by words How many soeuer in this life teache deuine and heauenly thinges howe holye soeuer they be yet notwithstanding they cannot testifie of those things which they teache that they haue séene them in heauen though they be true whiche they speake For those thinges whiche they haue receyued they haue not receyued by knowledge or by fight in heauen but eyther by the reuelation of the holy ghost or else by Fayth in Godes worde but Christ coulde testifie in this worlde those thinges which hée had both hearde and séene And no man receyueth his testimonye Bv. Saint Iohn here doth reproue not onelye the vnbeléefe of his Disciples but also the incredulitie of other of the Iewes who withstoode the Doctrine of Christ notwithstanding that it was most true Iohn 3.11 M. So Christ sayde to Nicodemus VVee speake that wee knowe and testifie that wee haue seene and yee receyue not our witnesse Where hée reprooueth the blindenesse of the Iewes euen as Iohn doth here their incredulity The which notwithstanding is not so to be vnderstoode as though no man receyued the testimonie of Christ séeing the Apostles and diuers others receiued and beléeued the same but hée meaneth that a verye fewe in comparison haue receyued and beléeued it C. For if we compare the beléeuers with the huge multitude of the wicked they will appeare nothing And to receyue the testimonie of Christ is stedfastlye to beléeue in him and to imbrace his worde with thankesgeuing as the most assured testimonye of Gods will This is done but of verye fewe also at this daye For the credite geuen to this Heauenly Doctrine is euen now as litle as it was then He sayeth not And no man heareth his testimony But No man receyueth his testimony For there haue béene alwayes manye hearers thereof But there haue béene fewe receyuers of the same founde A. So this place maye bée expounded euen as that which wée heard before He came into his owne Iohn 1.11 and his owne receyued him not 33. Hee that hath receyued his testimonye hath set to his seale that God is true M. From this verse to the ende of the Chapter Iohn the Baptist noteth twoo thinges Fyrst what prayse and profite hée shall receyue whiche receyueth the Testimonye of Christe Secondlye what hurt shall happen vnto him which receyueth not the same He which receiueth his testimonye hath put to his seale R. That is to saye Hée which beléeueth his woorde hath put to his seale or approueth by his fayth and confession that God is true and kéepeth his promises or else receyueth the testimonye in his hart that those thinges which Christ speaketh are the very woordes of GOD. And this testimony is the holy Ghost certifying and confirming our consciences as a seale that this is the Sonne of GOD in déede and that his woorde Ioh. 15 2â— is the worde of GOD in déede Herevpon Christ sayth VVhen the comforter commeth which is the spirite of trueth hee shall beare witnesse of mee 2. Cor. 1.22 And the Apostle sayth VVhich hath sealed vs and hath geuen the earnest of the spirite into our hartes Epheâ— Also in an other place After yee beleeued yee were sealed with the holy spirite of promise which is the pledge of our inheritaunce C. Saint Iohn also here preuenteth and méeteth by the waye with an offence or stumbling blocke which might tourne many from the fayth and might hinder or at least stop their swiftnesse in their race For the greatest part hangeth to much vpon the iudgement of men and déemeth and iudgeth of the gospell after the contempt of the worlde at the least when it séeth the same in some places to be reiected hauing before conceyued this preiudice it is the more hard and slowe to beléeue Here therefore the man of GOD exhorteth and encourageth the godly boldelye to embrace the doctrine of the Gospell as if hée shoulde haue sayde There is no cause why the Godlye shoulde be ashamed or gréeued at the smalenesse of their number God the aucthor of our fayth is more than al the worlde beside to giue testimonie to the truth séeing that God is the Aucthor of theyr Fayth who himselfe alone is all in al and therfore all sufficient and to be preferred before multitudes Therefore although the whole worlde doe withstande the faith yet notwithstanding this ought not to kéepe good men from the obedience and seruice of GOD. They haue also wherevpon to rest and staye themselues séeing they knowe that to beléeue the Gospell is nothing else than to beléeue thâ— Oracles of GOD. In the meane time wée gather that this is proper to fayth to rest and stay it selfe vpon God Faith staâ—eth it selfe vpon Goâ— and to be grounded and established by his worde
as they had hearde the testimony of the woman concerning Christe and did béeleue firste of all they wente out of the Citie to sée him on whom they beléeued Then hauing so done and being not contented to haue séene him once they desyred to abide with him for euer and therefore they requested him to tarrie still with them Phili. 1.23 Thus are they alwaies affected which truely knowe and loue Christe So Paule desired to be dissolued and to be with Christe The which Christe also promised to his disciples saying Ioh. 14.3 I will come againe and take you to my selfe that where I am there may ye be also Also Paule foresheweth that this shall not be without greate consolation Thes 4.17 saying And so shall we alwaies bee with the Lorde PAR. Therefore when they had obteyned their desire and sawe him standing before their face they were nothing offended at his base and contemptible forme hauing no manner of kingly shewe but they rather inuite him as the geuer of greate benefites beseech hym that he would vouchsafe to lodge in their Citye And he abode there two daies M. Being intreated he taried for a time such is his humanitie and facilitye by which he willinglye receiueth the petitions of the faithfull specially when they do appertaine to the corroborating and confirming of their faith euen as this petition of the Samaritanes did B. But notwithstanding hée gaue commaundement to his disciples that they shoulde not enter into the Cities of the Samaritanes beecause the time of his full glorification was not yet come But as the calling of the Gentiles appeared in the Magi or wisemen and after that in the Centurion and in others so in this present occasion hee minded to manifest the calling of the Samaritanes The calling of the Gentiles Actes 8.5 which were a certaine kind of people betwéene the Ethnikes and the Iewes the fyrst that receyued the Gospell after the Iewes Wherevpon he tarryed onely twoo dayes with them wheras hée continually Preached the Gospel to the Iewes Rom. 15.8 Mat. 15.24 For hée was the Minister of Circumcision and was specially sent to the lost Sheepe of the house of Israel M. Hée woulde not therefore geue any occasion of offence vnto the Iewes 41. And many mo beleeued because of his owne vvorde C. Here this word beleeued is vsed in another sence than it was before in the nine and thyrtye verse because it doeth not onelye signifye that they were prepared vnto faith but also endewed with a true faith M. Here therefore we sée howe true that is which the Apostle speaketh of faith saying Faith commeth by hearing Rom. 10.17 and hearing by the worde of God R. Therefore as the Samaritanes at the first beléeued because of the womans wordes but afterwardes are confirmed in the faith by the woordes of Christ euen so all the faithfull at the fyrst beleeue because of the Apostles woordes and the wordes of the Preachers but are not as yet confyrmed in the faith except Christ by his voyce speake to our hearts and seale vs by his holye spyrite which is the earnest and assurance of our heart For when the spirite of truth shal come Ioh. 16.13 hée wyll leade vs into all trueth Also Paul planteth 1 Cor. 3.7 Apollo watereth but God geueth the increase 42. And sayd to the vvoman Nowe vve beleeue not because of thy saying for vve haue heard him our selues and knowe that this is euen Christ the sauiour of the vvorld And sayd to the Woman M. These thinges are not therefore spoken to the ende we might thinke that the ministerye of this Woman which they had wel vsed was contemned God forbyd but rather to extoll those thinges which they had heard of Christ him selfe aboue the testimony of the woman Naye they séeme to knowe and ackowledge well inough the Womans Ministerye by which they at the first beléeued because they talked with her then they call to minde her wordes by which shée had testifyed of Christ neyther doe they saye Wée neuer beléeued because of thy woordes but Now we beleeue not because of thy wordes Bv. As if they shoulde haue sayde Thou hast not spoken so largelye of Iesus as hée hath deserued For nowe wée our selues hauing had plaine experience of his Diuine power knowe what manner of personne hée is neyther as perswaded by thy woordes onelye doe wée beléeue him to bée the Messias but being conuicted rather by his euident Doctrine wée knowe and vndoubtedly beléeue and truelye confesse that the same Iesus is not onelye the Sauiour of the Iewes but also of the whole world C. Therefore the Euangelist here expresseth what their faith was namelye suche a faith as was conceiued by the woorde of God in so much that they might boast that they had the Sonne of God to bée theyr teacher which is hée alone vppon whose aucthoritye we may safelye staye our selues Hée is not nowe present before our eyes that hée might talke with vs mouth to mouth but by whome soeuer we shall happen to heare him yet our faith can bée reposed in none but in him M. The Samaritanes which speake here speake not as doubtfull but as most assured and that which they beleeue with the heart Rom. 10.10 they most constantlye professe with the mouth For with the heart wée beléeue to righteousnesse and with the mouth wée confesse to Saluation But howe come they to haue this certaine knowledge of Christ They saye not wée haue séene his Miracles but Wee haue hearde him our selues Therefore they attaine vnto fayth not by Myracles but by the hearing of the verye worde of God Iohn 8.17 He which is of God heareth Gods wordes sayeth the Lord. The vnbeléeuing and froward Nation require signes but the elect doe not so but by the hearing of the woorde of God come to the knowledge of Christ So sayde Peter Iohn 6.68 Lord to whom shall we goe thou hast the wordes of eternal life and wee beleeue and confesse that thou art the sonne of the lyuing God And know that this is euen Christ our Sauiour C. This no doubte they haue by hearing Whereby wée gather that the summe of the Gospel within these twoo dayes was more familiarlye Preached vnto them by Christ than afore tyme it had béene at Hierusalem Bv. Also the prompte ready faith of the Samaritans shall condemne the inuincible incredulitye and obstinacye of men in our tyme. For the continuall Preaching of the Gospell amongest vs not two yeres but many yeres can litle or nothing at all perswade many of vs. Of the worlde C. Christ testifyeth that the saluacion whiche hée brought is common to the whole worlde to the ende the Samaritanes might the better vnderstande that it appertayned also vnto them For he called not them to the pertaking of the grace of saluacion as lawfull heyres but he taught that hée came Eph. 2.17 to admit forreyners into the householde of God
onely to the Sonne of God As though Christ ascending into Heauen had vtterlye forsaken this office and ought not rather to raygne vntyll hée haue put all his enemies vnder his féete M. If therefore Christe bée appointed of the Father Psal 110.1 to bée the Iudge of all menne 1. Cor. 15.25 hée must néedes bée most wyse and suche a one as no man can deceyue Herevppon hée is sayde to bée a knower of secréetes and a searcher of heartes M. that wée hauing gotten suche a Iudge maye learne to walke before him all the dayes of our lyfe in sinceritye of the heart euen as if wée were alwaye before his face and in his sight 23. Because that all men shoulde honour the Sonne euen as they honour the Father Hee that honoureth not the Sonne the same honoureth not the Father whiche hath sent him Because that all men R. As the father hath geuen all power of Iudgement to the sonne so he will be honoured in the person of his sonne C. For he doth not so raigne in the person of Christe as though hée him selfe liued idelye in heauen as slouthfull Kinges are wount to do but béecause he might declare his mightie power presence in Christ For what other thing signifieth these woordes Because that all men shoulde honour the sonne then that the father would bee knowne and woorshipped in the Sonne God the Father in Christe Therefore it is our parte to séeke God the father in Christe there to beholde his power and there to worship him For the father hath wholly poured him selfe into the sonne To what ende Surely to the ende that al men might honour the Sonne that is to saye that whosoeuer will attaine to saluation in God worship God and beléeue in God hée might do this by his sonne Christe For no man can obtaine saluation in God without Christe Saluation onely in Christe because Gods sauing health is placed wholly in Christ In like manner no man can worship God but by Christe because Christe is the wisdome and power of God Moreouer Iohn 10.9 Iohn 14.9 no man can beléeue in God but by Christ because Christ is the Dore the waye the truth the life Wherefore He that honoreth not the sonne the same honoreth not the Father C. All men will confesse that God ought to be worshipped insomuch that we haue this féeling and vnderstanding ingraffed in vs by nature there is no man that dare deny this honour vnto God Yet neuerthelesse mens minds erre and go astraie in seking after God Hereuppon come so many false Gods hereuppon commeth such abhominable Idolatry Therefore we shall fynde the true God no where else then in Christ neither shall we otherwise rightly worship him then in kissing his deere sonne Psal 2.12 as the Prophet Dauid teacheth Bv. Therefore if any man woulde worship the father without the Sonne as do the Iewes and Turkes as though he hadde not a sonne like and coequall with him in all thinges he misseth the worship of the father For he cannot be a father which wanteth a sonne R. We must note therefore that the name of God when it is separated from Christ is nothing else but a vaine fantasie and Imagination Wherefore whosoeuer he bée that desireth to haue his worship acceptable vnto the true God let him not depart from Christe R. For whosoeuer reiecteth Christ by infidelitie reiecteth God The Ethnicke also affirmeth that he worshippeth God the creator of heauen earth the Iewe also saith the like of him selfe and the wicked man which is a Christian onely in name braggeth of the same but because Christ to the Ethnike is foolishnes to the Iewe an offence and to the wicked contempte 1. Cor. 1 23. none of them do truely beléeue in God neither truely worship God for he will not be worshiped but by Iesus Christe C. Whereuppon the Euangelist Sainct Iohn saith in his Epistle 1. Ioh. 2.22 The same is Antechriste which denieth the father and the sonne And the Apostle Paule writeth that it is the will of God that euery tongue shal confesse that the Lorde is Iesus Christe to the glory God the father Philip. 2.11 C. Neither was the condicion of the fathers otherwise vnder the Law For although they had an obscure sight of Christ vnder shadowes yet notwithstanding God neuer reuealed him self without Christ But now so soone as Christ was exhibited in the fleshe and was appoynted to bee our King all the world ought to haue submitted it selfe vnto him as vnto God the Father For séeing the father hath commaunded him to sit on his right hand whatsoeuer he be that imagineth a God without Christ he maymeth one halfe of him R. But what honour is that which appertaineth to the sonne It followeth 24. Veryly Verylye I saye vnto you He that heareth my woorde and beeleeueth on him that sent mee hath euerlasting life and shal not come into Iudgement but is escaped from death to life Verily Verilie I saye vnto you C. Here is expressed what manner of honour is required lest any manne shoulde thinke that the same consisteth in some external right only or in vaine ceremonies R. For Christ séeketh not externall honour which superstitious men geue vnto him but hée séeketh for faith because to beléeue is to geue the greatest honour that maye bée to the father and the sonne The Gospel is the the Scepter of Christ C. Whereuppon the doctrine of the Gospell is as a Scepter vnto Christ by which he gouerneth the faithfull whome the father hath made subiect vnto him And this definition is firste of all worthy to bée noted Nothing is more vsuall and common then the false profession of Christianisme For the Papistes which are the moste sworne enemies vnto Christe doe notwithstanding too impudently bragge and boast of his name but here Christe requireth of vs no other honour then that we shoulde obey his Gospel Whereuppon it followeth that what honour soeuer hipocrits geue vnto Christ it is nothing els but a Iudas kisse How often tymes soeuer they call him a king they do nothing but spoile him of his kingdome and power so long as they beléeue not the gospell M. Therefore hée which heareth not the woorde of Christe that is to saye which receiueth it not as the worde of the sonne of God sent into this worlde of the father for our saluation he it is which greatly dishonoureth the sonne and the Father Ioh. 4.44 He said that a Prophet was not without honour sauing in his owne country It is a Discredite to the Prophet sent of God yf so be his word be not beléeued And in another place this discredit is said to be vnbeliefe the which happened to the sonne of God among the Nazarites R. Moreouer Mar. 6.6 because to beléeue séemeth to many to be a thing so easy In somuch that they thinke they beleeue when they only heare this name thinking that to beléeue is
Christ casteth in their téeth And yet they bragged of the knowledge of the Lawe euen as if they had come out of Gods owne bosome Ye haue not heard his voyce M. Because the Iewes chalenged to themselues a certaine singuler and peculier knoweldge of God aboue all other nations that were in the worlde because their forefathers had hearde his voyce and because Moyses had talked with him face to face and had receyued the Lawe from his mouth and for the opinion which they had conceyued of these men they did not onely despise all other nations in respect of themselues but also carelesly reiected the doctrine and admonition boath of Iohn and also of Christ the Lorde by these wordes most aptlye taketh away the opinion of diuine knowledge which they thought they had and plainelye affirmeth that they are nothing but plaine Atheistes that is to say without minde and féeling of God and haue no fellowshippe at all with him C. For here are thrée Metophoricall kind of speaches by which he meant to teache that they were far from the knowledge of God For as men make them selues knowne by countinaunce and by worde euen so God sendeth foorth his voice vnto vs by the voyce of his Prophetes and hath in the Sacramentes as it were taken vpon him a visible forme that wée may know him according to our capacitye Bv. For as God by his nature is inuisible for God is a spirite so hée is neyther séene with corporall eyes Ihu 4.24 not yet clarefied nor yet hearde with these corporall and corruptible eares Neuerthelesse he geueth vnto his seruauntes certaine signes of his presence and speaketh vnto men in such manner of speache as maye bée vnderstoode For so he appeared and spake to the Prophetes M. Wherfore that which wée reade in Deutronomy Deu. 4.10 concerning the voice of God which the Israelites heard is no otherwise to bée vnderstoode than that they hearde the voyce of an Aungell and not the proper voice of God A. But when Christ was made manifest in the fleshe wée had after a sort in him a visible Image of the inuisible Father he him selfe saying He which seeth me Iohn 14.9 seeth my father also C. Hée therefore which doeth not acknowledge God in his liuelye and expresse Image doeth sufficientlye thereby declare that he worshippeth no God at all but a God of his owne imagination Therefore the Apostle sayeth that the Iewes haue a vaile before their eyes 2. Cor. 3.14 least they should behold the glorye of God in the face of Christ 38. His worde haue ye not abiding in you for whom he hath sent him ye beleeue not M. That is to saye Ye neyther vnderstande his minde nor meaning neyther haue you grafted and rooted in your heartes his worde which was geuen to your forefathers Neyther doeth hée simplye saye And ye haue not his worde But he addeth this In you for otherwise they had the worde of God in Bookes in their mouthes and in theyr eares but in their heartes they had it not C. But this is the true profite when the worde of God hath roote in vs and abideth in our heartes for euer Christ sayeth that the heauenly doctrine had no place in the Iewes because they receyued not the sonne of God whome the same commended euerye where and rightly he obiecteth this vnto them For God had not spoken by Moyses and the Prophetes in vaine And the purpose of Moyses is nothing else but to cal al men vnto Christ the right waye wherevpon it is manifest that they are not the Disciples of Moyses which reiect Christ M. Therefore Christ speaketh here to the Iewes as he dyd in another place Iohn 8.9 Ye neyther knowe me nor my Father A. Also he sayeth Iohn 8. â—7 Ye seeke to kyll me because my worde hath no place in you C. For how can he haue the word of lyfe abiding in him which repelleth the life it selfe Howe shall hée imbrace the Doctrine of the same which séeketh all that hée can to destroye the soule of the lawe For the Lawe without Christ is imperfect and voyde The nerer therefore that a man commeth to the knowledge of Christ the more he hath profited in the worde of God Wherefore howe much soeuer the Iewes Turkes Heretiques and Papistes doe boast of the worde of God yet notwithstanding because they reiect him whome the father hath sent and doe not beléeue him their boasting is in vaine because they haue not the woorde of God abyding in them 39. Searche the Scriptures for in them ye thinke ye haue eternall lyfe and they are they which testifye of me R. The fourth testimony is brought from the Scriptures M. The Iewes had the Scriptures namelye the Lawe the Prophetes and the Psalmes of the whiche they did not a lytle bragge as though it were sufficient to euerlasting lyfe simplye to haue and to reade the Scriptures diuinelye inspired and not more necessarye dyligently to reade the same and to know and imbrace by faith Christ the sonne of GOD promised in them in whome alone all saluation and lyfe consisteth C. Therfore Christ here reproueth theyr foolishe boasting because they professed that they had lyfe in the Scriptures when as they tooke hold onelye on the dead letter For he doth not simplye reprehende vs because wée séeke lyfe in the Scriptures séeing they are prouided and appointed to vs for the same purpose for the word of the Lord is called the worde of lyfe and saluation The scriptures ordained of all men to be red because they which reade the Scriptures by fayth in Christ are instructed to saluation shal find in déede in them euerlasting life but he commendeth this that the Iewes thought that the Scripture was able to quicken them when as they were farre from the true sence and meaning thereof maye when they seeke to suppresse the light of lyfe contayned in them For howe coulde the Lawe bring lyfe without Christ who alone bringeth the same They therefore whiche reade the Scriptures without fayth in Christ Rom. 7.7 2. Cor. 3.9 shall finde nothing in them but the kylling Letter as the Apostle Paul teacheth Moreouer we are taught by this place to séeke the knowledge of Christ out of the scriptures For they which Imagine of Christ what they lyst them selues shal haue at the last nothing but a vayne phantasye Christ knowne by the scriptures Fyrst of all therefore let vs noate that Christ can be truly known by no other meanes than by the scriptures The which being so it followeth that we must reade the scriptures with this minde that we maye finde Christ there Whosoeuer declyneth from this scope and ende howe so euer hée spendeth his whole lyfe and wearyeth him selfe in reading hée shall neuer attaine to the knowledge of the trueth For what can wée knowe and vnderstands without the wisedome of God M. The Scriptures are geuen to vs from aboue not to the ende we might
6.40 C. The loue of God is here taken for the whole féeling of Godlynesse For no man can loue God but hée must also honour him and must submit him selfe wholye vnto him euen as where there is no loue of God there is no obedience In consideration whereof Moyses maketh this the summe of the Lawe Deu. 6.5 that we loue God with our whole heart M. Let vs here noate that all Hipocrites howe subtile soeuer they be are knowne well inough to the Lorde although mortall men can not espye them they hauing in their mouthes continuallye God the loue of God the zeale of God the glorye of God Hipocrites are known to God the honour of God the Churche of GOD and suche lyke none of the which thinges they haue in theyr heartes but séeke onelye vaineglory and their bellyes 43. I am come in my Fathers name and ye receiue mee not If another come in his owne name him wyll ye receyue I am come in my Fathers name R. Hée sheweth what great ingratitude it is to reiect him whome God the Father hath sent to saue To come in the name of the Father is to séeke the glory and wyll of God and in his office to haue respect to the common profite of all men and not to his owne profite or gaine A. And this is the wyll of the Father that euerye one whiche seeth the Sonne and beléeueth in him should haue euerlasting lyfe C. In this title false Prophets brag and boast them selues as doth the Pope at this day who braggeth that he is the Vicar of Christ yea Satan hath not deceyued myserable menne from the beginning but by this pretence who subtillye transformeth him selfe into an Aungell of lyght But Christe noateth the matter it selfe and not the coullor or pretence For he testifieth that he came therefore in the fathers name because he doth both testifie of the Father and doth faithfully performe that whiche he hath commaunded And by this marke he doeth discearne and noate lawfull teachers in the Church from those that are false and Counterfeyte Whosoeuer therefore do extoll them selues and do raigne in the consciences of men are bouldly to be reiected as this place teacheth For he whiche desyereth to be the seruaunt of God must be in nothing contrary to God Nowe if wée examine the whole doctrine of the Pope The Pope commeth in his own name the very blynde also shall sée that he is come in his owne name M. Herebye wée maye noate that it ought not to séeme straunge to the minister of Christe if although he be a true teacher suche a one as seketh the glory of God Innocent and faithfull he be not receyued of all men specially of the mightyer sorte séeing hée heareth the Lorde hym selfe the sonne of God whiche came not in his owne but in his Fathers name and declared him selfe to come from Heauen by mighty signes and wonders was not receyued of those whiche were the moste myghtie and principall in in Israell Ioh. 15.20 The seruaunt is not greater then his Lord. 1. Ioh. 4.6 A. Also we are of God he whiche knoweth GOD heareth vs he whiche is not of GOD heareth vs not Yf an other come in his owne name M. It commeth to passe by the iuste Iudgement of God that they whiche receiue not the true Christe whiche the Father hath sent into this worlde False Christes receiue◠of thē which reiect the true Christe shall receyue false Christes comming not in the Fathers name but in theyr owne name neyther séeking the glory of the father but their owne prayse and glory The whiche happened to the Iewes according to the wordes of Christe here For they receyued false Christes boath before and also after the comming of Christe Concerning the false Christes whiche came be fore Christe Acte 5.36 Galmaliel speaketh in the Actes of the Apostles Math. 24 24. concerninge those whiche came after Christ himself speaketh in the Gospell after Mathew And Iosephus maketh mencion of a sertayne Aegiptian a Coniurer whiche drew after him thirtie thousand men Also in the Actes of the Apostles wée maye reade of Simon magus whome such as were seduced called the mighty power of God C. Yf any man obiecte and saye that this commeth to passe often tymes rather by error then by mallice we aunswere that none are subiect to the deceites of Sathan but suche as by a sertayne wicked desyre preferre lyes before the trueth For how commeth it to passe that Sathan fyndeth those prompt and apt Disciples to whome the Lord is fayne to crye as to deafe men but onely because wée hauing forsaken righteousnesse willingly followe Iniquitie Howbeit we must noat that Christ speaketh properly of those whome God hath specially illuminated as he had done the Iewes who being taught in the lawe knewe the right waye to saluation It is most certayne that suche doe not harken vnto false Prophetes but because they desyer to be deceiued Therefore saith Moyses that the Lord vseth the rysing of false prophets as a meane to trye and prooue his people whether they loue hym or no. Deut. 13. ◠But there seemeth to be in many guiltlesse symplicity but there is no doubt but that hipocrisie daseleth their eyes whiche lurketh within their myndes For it is most sertayne that God shuttethe not the Gate against those that knocke and that they are neauer disapoynted of whome he is sincerely sought Truelye therefore dothe the Apostle Paul ascribe this vnto the vengeaunce of GOD Math. 7.7 when that the power the Apostle Paule ascribe this vnto the vengeance of God when that the power of illusion is giuen to Sathan that they which reiecting truth and approuing vnrighteousnesse might beléeue Lies and hée sayeth that they perishe 2. The. 2.10 which haue not loued the trueth that they might bée saued Euen so at this daye the Hipocrisie of many is discouered who being addicted to the deceites and wicked superstitions of the Pope rage most furiouslye against the Gospell For if there were in their mindes the feare of God the same feare would bring foorth also obedience Bv. But when they will not receyue the Doctrine of Christ they are wrapped in errors and perishe in their sinnes False Prophetes deceiue robbe and spoyle them to whome they are a verye scorne and derision euen as the Apostle very notablye hath discribed their disposition 1. Cor. 11.13 in the person of the Corinthians The Iewes would not haue the most méeke gentle and louing Christ to raigne ouer them but they would haue Cesaer Iohn 19. saying VVee haue no King but Cesaer And hée stoutlye plagued and slewe them aunswering his name in all thinges A. Euen so they which at this day refuse to beare the swéete yoake of Christ are miserablye in subiection and thraldome to the tyranny of the Pope 44. How can ye beleeue which receiue honor one of another and seeke not the honour whiche commeth of
God onely Howe can ye beleeue Bv. Here he openeth the originall and cause of theyr vnbeléefe C. Because it might séeme very harde that they which were domesticall Disciples of the Lawe and the Prophetes from theyr Childhoode should bée condemned of such grosse Ignoraunce and appointed to bée enemies of the trueth naye it might séeme a thing incredible Christ sheweth what dyd hinder them from beléeuing namely Ambicion which possesseth their whole minde For properly he speaketh vnto the Priests and Scribes who swelling with Pride coulde not submit them selues vnto God B. They which beléeue giue all glory vnto God for they séeke for all thinges at his hande The which thing they can not doe which séeke and receyue glorye of men For they séeme to be somewhat Vaine glorious mindes are voyde of faith and attribute much vnto them selues And this is a notable place teaching all men that the gate of Faith is shutte vp against those whose mindes are desirous of terrene and vaineglorye For it must néedes be that he which wyll be some body in the worlde must bée a vacabonde and ronne awaye from God But a man commeth to the obedience of heauenlye doctrine when he thinketh that he ought to séeke all his life tyme to bée in the loue and fauoour of God A. Herevppon it is sayde Iames. 4. Hee which wyll be a friende of this worlde is an enemye to God If any man loue the worlde 1. Ioh. 2.15 the loue of the Father is not in him M. Christ doth not in this place condempne Ciuill honestye when one man honoureth another but he speaketh against suche as are vaine glorious and séeke after honour The Apostles commaundeth the faithfull to goe one before another in honour Also Peter sayth Rom. 12.10 Honour all men 1. Pe. 2.17 But there is difference betwéene honouring of other men and séeking to bée honoured of other men For the fyrst belongeth to Christian faith the other not so Question But howe doth these wordes agrée with those which the Euangelist hath in that which followeth where he saith Neuerthelesse Ioh. 12.24 among the Rulers many beleeued on him but because of the Pharisees they dyd not confesse him least they should bee excommunicate For they loued the prayse of men more than the prayse of God Wée aunswere that there are twoo kindes of fayth Aunsvvere Faith of two kinds the first is that which commeth by Miracles or by a manifest declaration of the trueth the other is that whiche commeth by hearing the worde of God through the grace of the holy ghost Concerning these thinges reade that whiche goeth before in the ende of the seconde Chapter Verse 23. Faith that commeth by hearing iustifyeth The first kinde of faith doeth not iustifye the heartes but the latter kinde doeth both iustify and also bring lyfe Concerning the first of these the Euangelist speaketh but of the latter faith the Lorde speaketh here the whiche Fayth they can not haue which séeke moore the prayse of menne than they doe the glorye of GOD. For this Fayth as it beléeueth so it bothe speaketh and lyueth I beléeued sayeth the Prophete and therefore I spake A. Hée therefore which wylbe a true Disciple of Christ must of necessitye both heare and followe the Apostle which speaketh thus 1. Cor. 3.18 Let no man deceyue him selfe If any man among you seeme to him selfe to bee wyse in this worlde let him bee a foole that hee maye bee wyse Galat. 6.3 And in another place If any man seeme in his owne eyes to bee somewhat when in deede he is nothing he deceyueth his owne minde To bée short if so bée we wyll bée capable of Diuine and Heauenlye wisedome i. Cor. 14.10 wée must be litle children not in vnderstanding but in mallice because God hath hidden his secréete misteryes from the wise and prudent of this world and hath reuealed them to Babes Mat. 11.24 For where Ambicion is there can not bée Faith 45. Doe not thinke that I wyll accuse you to my Father there is one that accuseth you euen Moyses in whome ye trust Do not thinke that I wyll accuse you Bv. Hée concludeth his demonstration with a commination or threatening the which hée prosecuteth in fewe wordes but yet most effectuall threatning to the Iewes eternall dampnation if so bée they goe forewarde in their vnbeléefe and hardnesse of heart Threatning ought to be vsed when gētle admonition wyll not serue C. For towarde the obstinate and stubborne this waye must bée vsed when Doctrine and friendlye admonitions wyll not preuaile There are very fewe which openlye deryde GOD but there are verye many which being sworne enemyes vnto GOD doe dallye and trifle with him in theyr heartes fayning to them selues that hée is mercifull and fauourable to them Euen so at this day Gods enemies which wickedly treade the Doctryne of Christe vnder theyr féete are notwithstanding as proude as if they were Gods dere friendes For who can perswade the Papistes that there is Christianisme any where but amongst them Such were the Scribes with whom our sauiour Christ disputed here When they were notable contemners of the lawe yet they greatly bragged of Moises insomuch that they did not let to holde him out against Christ as a buckeler If hée had threatned them that hée him selfe woulde haue béene to them a heauye and an intollerable enemye hée knewe that they woulde haue contempned it Therefore hée sayeth that Moyses wyll accuse them the which they much more estéemed than the other For because they litle regarded the Doctrine of Christ and affirmed that they obserued the discipline of Moises saying VVe are Moyses Disciples Iohn 9 2◠wee knowe that God spake to Moyses But as for this fellowe wee wote not whence he is necessarilye nowe he affirmeth that Moyses of whome they boasted was of them despysed also and that they néeded no other accusar for that all other holding theyr peace the lawe of Moyses was suffficient to condemne all the Iewes which beléeued not in him Bv. But neuerthelesse wée must not here imagine a grose manner of accusation by which Moyses nowe being in eternall blisse shoulde be vexed For because the Iewes did not beléeue their Moyses testifiyng of Christ and threatening euerlasting destruction to them which beléeued not Christ they are sayd to be accused of Moyses whose owne conciences doe accuse them C. For Christ hadde no other respect than that he might quayle the trust of hipocrites which falsely gloried in the reuerence of Moyses Euen as if a man at this daye shoulde saye vnto the Papistes that they shoulde haue no greater enimies vnto them than the holye Fathers of the Churche whome so falsely they haue alleaged M. So it maye be sayde to those which falsely bragge of the Apostle Peter and of his aucthoritie that they shal haue Peter whose doctrine they little regarde a bytter accuser before God A. And to be
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
Lorde declareth that it is no straunge thinge to hym that the Capernaites séeing did not sée and beléeue in him He came for no other cause into this worlde than for their sakes whome the Father had ordained to euerlasting lyfe and had deliuered to him to be saued and he is most sertainly sure of this that they shall come to him and that he will reiect none of them but will willinglye imbrace euerye on of them but as for other he will not regarde them And thus he sheweth the cause why the Capernaites did not beléeue in hym namely because they were not geuen to hym of the Father C. Therefore lest theyr vnbeléefe shoulde derogate any thing from his doctrine he sayth that the cause of so greate obstinacie is for that they are reprobates and none of the flocke of Christ For this purpose therfore he putteth a difference betwene the elect and the reprobate that the aucthoritie of his Doctrine might stande neuerthelesse although many beleued not the same For the wicked do detracte from the worde of God and doe esteeme the same as nothing because they are not touched with the reuerence thereof and a great many weake and ignoraunt men doe doubte whether that be the word of God or noe which is reiected of the most parte of the worlde For this stumbling blocke Christ prouideth when he denyeth those to be his which beleue not If to suche the trueth of God be vnsauory it is no marueyle but all the children of God imbrace the same First of all we gather oute of thys place that the benefite of faith commeth of the free gift of God the Father not of humaine strengthe Whomesoeuer the father hath geuen to the sonne come to the Sonne C. Therefore faith is not in the wil of men that this or that man may beléeue without exception Fayth is the gift of God as it were by chaunce but God choseth them whom he delyuereth to the Sonne as it were from hand to hande For when he saith All that is geuen we maye gather that all are not geuen Moreouer we gather that GOD doeth worke in his elect with so greate efficacy of the Spirite that none of them do fall awaye from him For this worde of geuing is as muche as if Christe had sayde those whome the Father hath chosen he doth regenerate and addicteth them to me in the obedience of the Gospell Bv. They therefore which beleeue beleeue through the grace of God but they which beleeue not haue to accuse their owne wickednesse and not to finde fault with God Saluation commeth through grace Those whome the father will haue saued he geueth to the Sonne and the Sonne receiueth them And the father geueth when he driueth frameth the wills and affections of men and geueth them power and strength to beleue the word and miracles of the lord Christ The sonne receiueth when he frendly entertayneth all those that come to him and ioyneth them to him selfe And this is the meaning of the Apostle when he sayeth Rom. 8.30 Those whome he hath predestinate he hath called and whome he hath called he hath iustified and whome he hath iustified he hath also glorified M. Furthermore we must noat that Christ speaketh heare not according to that dyuine maiestie and excelency of the eternall worde to the whiche nothinge can be geuen that it hath not but accordinge to the dispensation of the mediation reconcilliation and humayne redemtion whiche he had taken in hande For the Father hath geuen to his Sonne as to a mediator Reconcilor Redéemer out of that sinfull multitude of mortall men those to be sauid whome he hath chosen to lyfe from euerlasting A Wee haue already shewed what it is to come vnto Christ M. For we must not vnderstand that whiche he here speaketh of euery one which commeth vnto hym for the vnbeléeuing Capernaites came vnto him whome notwitstandinge the Father had not geuen to him otherwise they had beleued in him but he speaketh of those which come to him as to the breade of lyfe and to the knowne Sauioure reuealed by the Father Concerning those I saye he saith And him that cometh to me J cast not awaye C. The whiche also partayneth to the consolation of the Godly that they maye be sure that they haue free accesse vnto Christ and shall be gently receyued so soone as they commit them selues to his faith and charge Wherevpon it foloweth that the doctrine of the Gospell shal be helthfull to those that are the children of God because no man offereth him selfe to be a disciple vnto Christe but he whiche feeleth hym and hath experience that hée is a faithfull teacher A. This place therefore agreeth with that whiche wée shall see hereafter Ioh. 18.47 He whiche is of God heareth Gods worde therefore ye do not heare because ye are not of god Agayne Ioh. 10.26 My sheepe heare my voyce and followe me therefore ye doe not beleeue Acte 13.48 because ye are none of my sheepe M. For we reade that they beleeued the word so many as were ordayned to euerlasting lyfe B. They therefore whiche are abiectes to the worlde and are despised as duste maye be of good courage For Christe will louingly receiue them if so be they come to him in faith For he casteth none awaye that come to him in faith he preserueth his to the ende Ioh. 10.18 they shall neuer perish M. For they are Citizens with the Saintes and of the housholde of God wherfore they can neuer be excluded out of the kingdom of God But seing it is knowen to God alone who they are that are geuen to Christe to be sauid and who not Ephe. 2 for the Lorde knoweth who are his yet notwitstanding no man canne be ignoraunt whether he commeth vnto Christe by fayeth and with a desier of heauenly grace 2. Tim. 2.19 or not For what can be more euident and manifest to our harte than that whiche oure harte most of all desiereth 2. Cor. 13.5 Whervpon the Apostle saith Trye and proue youre selues whether ye be in the Faith or no. Do ye not knowe youre selues whether Christe Iesus be in you So that we are made sure by that which is manifest concerning those things which are hidden from vs as whether the father hath geuen vs to the sonne and whether the sonne will cast vs away or no. If wée come to Chist no doubt we are geuen to him of the Father and we shall neuer be cast awaye B. But seeing none can be perswaded of these thinges but the electe that is to say such as are indewed with Gods Spirite and are regenerate who are so farre from being brought to security and slouth by the preaching of these thinges that nothing can so muche styrre them vp to the loue of God and to euery good worke it is playne ynough that they know not what they saye which affirme that these thinges ought not to
hath opened and reuealed to vs the hydden treasures of God They are worthy therefore to perishe miserablye who being called gently and louingly of Christ wander else where Out of his bellye shall flowe Riuers Bv. By this hée meaneth the plenty and abundaunce of al giftes and good works C. For in him he teacheth is stoare and sufficient to fyll vs. The Metaphor in shewe séemeth harde when hée sayth that Ryuers of water of lyfe shal flowe out of the bellye of the faithfull notwithstanding the scence and meaning is plaine inough that the beléeuing shall neuer want any spyrituall goodnesse Hée calleth that the water of lyfe which in springing shal neuer decrease or waxe drye as is sayde before The bellye of the inwarde man is the conscience of the heart And by floodes hée meaneth the manifolde Graces of the Spyrite which are necessary to the spyrituall life of the Soule To bée short here is promised vnto vs as well the perpetuity of the giftes of the spyrite as the plentye of the same 39. But this spake he of the Spyrite which they that beleeue on him should receyue for the holye Ghost was not yet there because Iesus was not yet glorifyed But this spake hee M. Because the woordes of Christ were to the ignoraunt obscure and darke as Parabolicall therefore it séemed necessarye to the Euangelist to expound the same C. The name of water is sometyme geuen to the Spirite because of cleanesse because it belongeth vnto him to purge our fylthinesse but in this place and in such lyke there is not al one manner of speache and that because we are voide of all humour moystnesse of life vntil such time as the spirite of god doth water vs with his spiritual and heauenlye dewe And here is a figure called Synecdoche because all the partes of life are comprehended vnder this one worde of water whereby also wée gather that whosoeuer are not regenerate by the spirite of Christ are to bée counted for dead men although they séeme to them selues to haue lyfe For the holye Ghost was not yet M. These wordes shewe the cause wherefore it was sayde VVhich they should receyue and not rather VVhich they that beleeue haue receyued Because sayeth hée The holye Ghost was not as yet Bv. Hée speaketh not here of the essence of the holye Ghost which is coequall and coeternall with the Father and the Sonne M. For it is written By the worde of the Lorde the Heauens were made and all the powers of them Psal 33.6 by the breath of his mouth And the whole Scripture of the olde Testament doeth testifye no lesse of him than of Christ the worde of God Neyther doth hée speake simplye concerning his working and giftes in the faithfull as though before Christ was gloryfied the holye Ghost dyd not worke in the mindes of the Godlye as well in the tyme of the olde Testament as of the Newe when as he manifestlye declared himselfe in the Prophetes in the Patriarkes in the Godlye Kinges and in all those godlye men which began to cleaue vnto Christ whether they were Apostles or others that many wayes C. But the Euangelist doeth deny that the same grace of the spirite which after the resurrection of Christ was shed out vppon 〈◊〉 was openlye geuen so long as Christ was in this worlde vnder the humâ—â—â— base forme of a seruaunt And hys forsaketh comparatiuelye as when the new Testament is set against the olde God promiseth his spirite to the faythfull as if hée had neuer geuen the same to the Fathers Then verilye the Disciples receiued the first fruites of the spirite for whereof came Fayth but of the Spirite R. And dyd not the Apostles cast out Deuelles by the power of the holye Ghost and confesse Christ to bée the Sonne of GOD before the Crosse And the confession of Fayth is a worke of the holye Ghost and not of fleshe C. Therefore the Euangelist doeth not deny but that the grace of the Spyrite was geuen before the death of Christ to the Children of God but hee affirmeth that the same was not yet so manifest and euident as it should bée afterwarde For this is the principall ornament and bewtye of the kingdome of Christ that hée gouerneth his Church by his holye spyrite But hée tooke then the iust and solemne possession of his kingdome when hee was exalted to the right hande of his Father It is no maruayle therefore if hée deferred the full exhibition of his Spirite vntyll that time Regeneration the feuite of the spirite But it may bée demaunded here whether hée meane the visible graces of the Spyrite or regeneration whiche is the fruicte of Adoption I aunswere The holye Ghost appeared which was promised at the comming of Christ in those visible gyftes as in a glasse notwithstanding properlye hée speaketh here of the power of the holy Ghost by which wée are borne againe in Christ and are made newe creatures 40. Many of the people therefore when they hearde this saying sayde Ofâ— trueth this is the â—â—â—phete Bv. Here is repeateâ—◠〈◊〉 the truth of the Gospell is receyueâ—â— the world For those thinges which hée had spoken euidentlye and plainlye made the multitude diuerslye affected in the which were both good and simple and also wicked and peruerse hearers C. Wherevpon some thinking one thing and some another there roase contencion among the people And there are reckened vp thrée sortes of hearers of Christ Thre sorts of hearers of Christ The first sort confessed Iesus to bée a true Prophete whereby wée gather that they dyd not abhorre his doctrine but howe light and friuolous this confession was it appeareth thereby that they alowing the teacher neyther vnderstoode nor felt what hée meant or spake For they could not trulye imbrace Christ as a Prophete but they must also acknowledge him to bée the Sonne of God and the aucthour of theyr saluation notwithstanding in this they doe well that they thinke some diuine power to bée in Christ which causeth them to reuerence him For being thus apte to bée taught they might easely haue attayned to Faith as is sayde in another place 41. But other sayde this is christ But some sayde shall christ come out of Galilee But other sayde C These dyd better which plainlye confessed Christ M. For they séeme to profite better in the doctrine of Christ than others and to bée better instructed and learned in the holye Scriptures than others Bv. For they acknowledge him to bée the true Messias promised before in the Lawe and the Prophetes which was a true confession For it comprehendeth the whole sum of al the Christian fayth and the Reuelacion thereof is sayde to depende not of fleshe and blood Mat. 16.17 but of the spyrite of God But some sayde shall Christ C. The thirde sorte resist being euyl and vnbeléeuing and corrupted with the Leuen of the Pharisees which do not onely thinke and speake otherwise than dyd the
them selues headlong into the midest of the fier of Godes wrath Do wee not sée the same furye in many at this daye whose consciences hauing no sence and feeling at all doe scofe and deryde all that they heare spoken of the horrible Iudgement of God 23 And hee saied vnto them yee are from beneath I am from aboue ye are of this world I am not of this world And he sayd vnto them M. Christ doeth so aunswere vnto their secréete whispering that hée declareth boath wherefore they can not come to the place whether hée is going and also wherefore hée sayd that they should dye in their sinnes Ye sayeth he are from beneath C. Because they were not worthye to bée taught hée onelye minded shortlye and sharpelye to reprehende them pronouncing in this place that they doe not vnderstande his Doctrine because they were farre from the Kingdome of God Bv. As if hée should saye The cause of your errour and blindnesse is for that ye are quite voyde of the holye Ghoste and are of this worlde that is to saye ye are earthlye and carnall and sauour whollye of this world But I am from aboue and am not of this worlde that is to saye I teache spirituall heauenly and not worldly thinges Except therefore as newe borne ye chaunge youre mindes ye shall neuer vnderstande any whitte of my Philosophy C. For vnder these wordes worlde and from beneathe he comprehendeth all that men haue vy nature For Sinne Death Affliction Glory Pompe Ritches Power and such lyke carnall thinges are from beneathe and of this worlde C. And thus he putteth discrepaunce and difference betwéene his Gospell and the wisedom and vnderstanding of mannes minde because the Gospell is heauenlye wisedome and our minde stayeth it selfe vppon the earth So that noane shal be a méete Disciple for Christ but such as he hath conformed by his spyrite And herevppon it commeth that Fayth is so seldome founde in the worlde because naturally all mankinde is alienated from Christ Faith syldom found in the world except those whom hée lyfteth vp by speciall grace of his holye Spyrite R. For no man can attayne to those thinges which belong to the kingdome of Heauen that is to saye to righteousnesse to Fayth to reioysing in the holye Ghost and to eternall felicity by his owne reason and strength but by the power of Christ M. Moreouer Christ doeth not deny in himselfe the Natiuitye of the fleshe when hée sayeth that he is not of this world but the communion and partetaking of sinne and of corruption which commeth through sinne the sugiestion of Sathan In this sence hée denyeth his Apostles to bée of this worlde because he exempteth them by the grace of his spyrite from the spottes and pollusions of this worlde A. In lyke manner all the Godlye though they bee in this worlde Ioh. i5 19 mixte with wicked and vngodlye men yet notwithstanding they are not sayde to be of this worlde because GOD hath taken them out of this present wicked world Phili. 3.20 and their conuersation is heauenly 24. I sayde therefore vnto you that you shall dye in your sinnes For if ye beleeue not that I am he ye shall dye in your synnes J sayde therefore vnto you M. The ioyning togeather of these sentences doe manifestlye declare that so many as are of this worlde are subiect vnto death For hée sayth not simplye I sayde vnto you that ye shall dye but I sayde therefore vnto you that ye shall dye Wherefore Because yee are of this worlde For he hath respecte to the declaration doing before So Paule sayth that the worlde is subiect to damnation saying when we are Iudged of the Lorde we are corrected 1. Co. 11 i2 leste wee sholde be condemned with the worlde That you shall die in youre sinnes C. Nowe he putteth the plurall number Sinnes whereas he vsed before the synguler nomber Sinne but in the same sence sauing that in the former place his purpose was to noate that vnbeléefe is the well spring and cause of all euelles not because Incredulitie only is sinne or deathe because the same aloane maketh vs guiltie before God of eternall death but because it doth draw vs awaye from Christe and doeth depriue vs of his grace by which we ought to séeke for deliueraunce from all oure synnes In that therefore the Iewes through obstinate mallice do reiect the medicine they geue vnto them selues a mortall wounde and herevppon it commeth to passe that they heape on sinne vppon another M. Furthermore by this place wée maye gather that death is due vnto sinne as the Scripture in diuers places teacheth Death reward of sin Rom. 6.22 1. Cor i5 We maye also gather that oure destruction commeth of our owne sinnes and not of the sinnes of other men It maye bee that we maye bee made pertakers of other mens synnes and so also of theyr punishmente but he which is free from sinne and doth not dot defyle hym selfe with other mens sinnes is also frée from the rewarde of sinne Rom. 6.23 that is to say death For the Soule whiche hath synned shall dye Eâ—ec i8 4 the sonne shall not beare the Iniquitie of the Father nor the father the iniquitie of the Sonne the righteousnesse of the Iust man shal be vppon him and the wickednesse of the vngodly vpon them Yf ye beleue not that I am hee What he hath added nothing And because he hath added nothing it is muche which he hath commended For they looked that he shoulde haue declared what he was and yet notwithstanding he did not shewe the same C. There is therefore in this manner of speache a greate emphacis and force because all those thinges which the Scriptures attributed to the Messias are to be vnderstoode Notwithstanding the summe and principall poynt is the repayring of the Church the beginning whereof is the light of fayth whereof duly spring righteousnesse and newenesse of lyfe Some of the Fathers haue drawne amis this thing to the deuine essence of Christe and do Ioyne that with him which is wrighten in Exodus I am that I am Exod. 3 when as he speaketh heare of the dutie which he oweth toward vs. This sentence is worthy to be noated for men do neuer sufficiently consider the euelles in the wich they are ouerwhelmed and although they are constrayned to acknowledge their destruction yet notwithstanding neglecting Christe they séeke for vaine remedies Wherefore wee must here noate that vntill the grace of Christ which is our deliuerer doe reueale it selfe all kinde of wickednesse doth abounde 25. Then sayde they vnto him who arte thou And Iesus sayth vnto them Euen the verye same thing that I sayde to you from the beginning Who art thou Bv. Bv. Wonderfull liberty of questioning or rather carnall lycence is graunted to the enemies of Christ and much more wonderfull doeth the patience and long suffering of our Sauiour Christe appeare in all these thinges
M. Those thinges in the worde of the Lorde which concerned the Iewes they styll dissembled as that they should dye in their sinnes but those thinges which appertained to Christ him selfe or to his Father they malliciouslye prosecuted R. For hee sayde before If yee beleeue not that I am therefore importunatelye they enquire who he is when as before hée sayde that hée was the breade of lyfe the light of the world and had hytherto taught that hée was the sonne of God M. In so muche that they sayde thou testifyest of thy selfe but thy testimony is not true They had heard therfore inough whome hée had sayde him selfe to bée if so bée they woulde haue beléeued his wordes So that they doe not aske with this minde and purpose to knowe who hée was but to intrappe and snare him againe Bv. For they had séene and heard many thinges whereby they might haue knowne who he was if so bee their vnbeleefe and hardnesse of heart whiche is the roote of all euell had not let them Maliciouslye therefore and of the contempte of the person of Christ they aske him VVho art thou M. As if he shoulde saye Thou sayest that wee shall dye in our sinnes except we beléeue that thou arthe Whome makest thou thy selfe Whome shal we thinke thée to bée As though we were ignoraunt who thou art Thus are wée wonte to speake contemptouslye to those whome wée thinke doe too much exalt them selues aboue their state and who forgetting their owne imbecillitie and weakenesse waxe too proude that we maye saye VVho art thou A. All the Godlye oughte so long as they are in this worlde to prepare them selues againste suche questions as these bée whiche declare nothing but contempte after the example of Christ arming them selues with patience and not to bée vnmindefull of the woordes of the Apostle where hée sayth The worlde knoweth not you because it knoweth not him For if Christ were vnknowne vnto the world what maruaile is it if so bée his Disciples whome he hath chosen out of the worlde are neither knowne nor beloued of the same From the beginning M. M. This aunswere of Christ to many menne séemeth obscure and is diuerslye expounded of Interpreters Some vnderstand it so as if Christ had called him selfe the beginning Bv. but it is put aduerbiallye and is in stéede of this whiche we saye At the firste As if he should haue sayde I did not sodainlye arise but am come forth in the middest euen as I was promised long before And whatsoeuer I nowe speake it is agréeing with that whiche hath béene spoken in all ages To be shorte this aunswere consisteth of twoo partes for by this word beginning he comprehendeth all that time since the which the Lawe of GOD was geuen to the Fathers In saying also that he spake from the begnning hée ioyneth his present doctrine with the auncient Prophesies and teacheth that it dependeth vpon them Whervpon it followeth that the Iewes had no other cause of their ignoraunce than this that they beléeued not neyther the Prophetes nor the Gospell for euerye where Christ onely is set before their eyes They fained them selues to bee the Disciples of the Phrophetes and to haue respecte to the eternall couenant of GOD and yet they reiected Christe whiche was promysed from the beginning and offered him selfe before them 26. I haue many thinges to saye and to iudge of you yea and hee that sent mee is true and I speake to the worlde those things which I haue heard of him R. Nowe he vseth a commination or threatening against the contemners and deriders of his worde C. Because that hee sawe that hée lost his labour hée prosecuteth the matter no further but onely pronounceth that GOD wyl bée a reuenger of that Doctrine whiche they contemne because hée is the authour of the same as if hée should say Yf so bée I woulde accuse you your mallice and wickednesse geueth mée occation inough Bv. I might cast in your téeth many hainous offences but because I knowe that ye woulde bée thereby the worse C. I wyll nowe omit them But my Father whiche hath geuen mée aucthoritye to teache will doe his office and wyll defende his word from the wicked contempt of men Bv. For GOD is the euerlasting and infallible trueth C. To the same ende almost partaineth the saying of Christ which that of the Apostle Paule doeth where hée sayth 2. Tim. 2.13 If we bee vnfaithfull he abideth faythfull he cannot deny him selfe In fyne he threatneth the vnbeléeuing with the iudgement of GOD whiche discreedite his worde because it is necessarye that he defende his trueth And this is the true stabillitye of our Faith when we make God aloane sufficient to establishe the aucthoritye of his doctrine although the whole worlde doe reiect the same Whosoeuer they bée that presuming of this defence shall faithfullye serue Christ they maye bouldlye conuince the whole worlde of a lye And I speake to the worlde As if he should say Those things which I haue heard of GOD with whome I was before I came into the world I speake nowe in the worlde that nowe the contempt of my Doctrine maye redounde to the Ignominy of my Father Therefore the Gospell is the worde and reuelation of GOD vttered by the mouth of the sonne of GOD to the worlde The which veryly is a great commendacion of the Doctrine of Christ or of the Gospell the lyke whereof a man shall seldome fynd wherefore it deserueth to bée written in the heartes of the Godly in goulden letters C. Hée sayeth therefore that hée bringeth forth nothing but that whiche hée hath receyued of the Father who enioyned vnto him his office Moreouer by his example he prescribeth a common Lawe to the whole Church that no man might bée hearde but he which speaketh out of the mouth of God M. For if Christ hath spoken nothing in this worlde which hée hath not heard of GOD the Father by whome he was sente what mortall man maye teache any Doctrine in the Churche which is not come from God They therefore are sincere teachers in the Churche whiche can truely saye Those thinges which we haue hearde of the Lorde whose Ministers we are wée speake in the worlde the reast are to be shunned and auoyded as workers of iniquitye and seducers C. Wherefore as he noateth the peruerse arrogancy of men which intrude them selues without the word of God so hée instructeth armeth with inuincible constancy all Godlye teachers which are assured of their calling that hauing God theyr Captaine and defender they maye bouldly withstande all mortall men 27. Howbeit they vnderstoode not that he spake to them of his Father M. These wordes are put downe by the Euangelist in stéede of a Parenthisis to noate the dull vnderstanding of the hearers As if he shoulde saye The Iewes being blinde and deafe and therefore wanting theyr common sence vnderstande not as yet that Christe spake these thinges of his
thinges which pleased him or else that hée sayde that for so much as hée alwayes dyd those thinges whiche pleased his Father it might certaynelye bée gathered that hée was with him and that he left him not alone Bothe these constructions are true for the Father leaueth not those alone which doe alwayes those thinges which please him and hereby wée maye haue an assured iudgement that God is with vs if so bée we continuallye doe those thinges which please him C. Wherefore if we desyre to haue experience of the same presence of God wée must confourme our selues wholly vnto his wyll and gouernment For if so bée our sence and reason haue any rule at all because the blessing of GOD shal be wanting all our studies and labours shall haue euyll successe And if so be we séeme to haue good successe for a tyme yet notwithstanding the ende at the leangth shal be starke naught M. Many boast of the presence of the grace of GOD and thereby go about to iustifye all kynd of errours because the presence of the holye Ghoste is in the Churche whiche wyll not suffer the same to erre But howe much better were it hereby to proue the presence of the holye Ghoste namelye by theyr Godly and vertuous lyfe in the Churche C. Furthermore when Christ sayth that hée is not left alone he doeth after a sort complaine of the vnbeléefe of his countreye menne amongst whome hée founde almost noane which woulde bée his Disciples Notwithstanding hée sheweth that hée accounteth this one thing sufficient for him that hée hath God his reuenger So wée at this daye ought to bée of good courage and not to fainte because the faythfull are fewe in number For although the whole worlde withstande our Doctrine yet notwithstanding we are not alone Hereby also appeareth howe foolishe the boasting of the Papistes is who setting God asyde boast of their multitude Papistes boast of multitude A. As though the inuinsible and euerlasting trueth of GOD ▪ might bée oppressed by the contempt and multitude of men Therefore it is muche better to heare the voyce of Christ with his lytle slocke and to followe him than to imbrace the doctrine of Antichrist with the greatest part of the world 30. As hee spake these wordes many beleeued on him Bv. Christ hytherto taught moste plainelye both that his Doctrine was deuine sure and infallible and also that hée was the Sonne of GOD the lyght and sauiour of the worlde sent of the Father to illuminate iustifye and saue all them which beléeue in him And this playne and effectuall doctrine of the Lorde wanted not her fruite in the Churche For although the greatest parte of the people and the whole flocke of the Pharisees withstoode the Lorde yet notwithstanding many of all sortes of men beleeued on him The which verylye is the ende of all these thinges whiche hytherto haue béene disputed of namelye that wée also might beléeue in Christ Iesus the true sonne of the lyuing God the Messias the lyfe and lyght of the whole worlde C. Therefore when all hope is past there aryseth some fruite among so many lettes B. For there are Bées neuer wanting which sucke hony out of the flowers of Gods worde howesoeuer the Spiders drawe poyson out of the same M. Let vs learne therefore how that open contencion with the Aduersaryes cōcerning Religion wanteth not fruite if so bée rayling and taunting bée shunned and all thinges dyrected and disposed to the setting foorth of the trueth and to this example of Christ For although the mindes of the obstinate aduersaries receyue no profit who séeke not to know what is true and what false but onelye hunt after theyr owne priuate honour and gayne yet notwithstanding great profite may redoune to those which are sincere and indyfferent hearers of the controuersye Wee haue had experience of these thinges in our tyme in many places Wherevppon our Aduersaryes when suche disputacions should bée concerning Religion cause them to bée holden in secréete without any publyke auditory taking diligent heede least any of the common sorte of people shoulde heare any thing of the same As therefore they are not to bée commended or allowed which with impudent reproches and rayling more lyker players than Diuines doe not beutifye the cause of Christ but defourme it doe not manifest it but obscure it doe not commende it but make the same more odious euen so theyr mallice is to bee detested whiche eyther altogeather denye serious sober Godlye and moderate inquisition and discussing publikelye to bée had concerning the controuersies of our Religion or else do so limmite and bounde them that they serue nothing to the knowledge of the trueth leaste by any meanes the myserable Church might bée holpen C. Moreouer the Euangelist here improperlye speaketh of Fayth which was onelye a certayne preparacion to Fayth for hée commendeth them no farther than that they were proane and ready to receyue the Doctrine of Christ to whiche also appertayneth the next admonicion 31. Then sayde Iesus to the Iewes which beleeued on him Yf ye continewe in my woorde then are yee my verye Disciples Then saide Jesus Bv. Our Lorde and sauiour leauing the wicked Raylers and gently turning to those that beléeued taught them verye notablye what was néedefull and what they should doe M. This example speciallye pertayneth to the ministers of the worde that they also might séeke with all theyr power diligently to teach and to confyrme in the Faythe of the Gospell of Christ those whome they knowe to bée newly come to the doctrine of the Gospell In this businesse the Apostle dilligently applyed hym selfe as a thing most necessarye to be done calling it wateringe taking a similitude of young plantes which are often tims sette in the ground in vayne yf so be the dilligence of wateryng be not adioyned therevnto If ye continue in my worde B. It is likely that there were Ipocrites as most commonly it is séene among those whom the Lorde Iudged to he beléeuers Therefore to noate these and to confirme those which had truelye beléeued the Lord sayde If ye continue in my worde then are ye my very Disciples As if he should saye ye haue nowe hearde the worde and beleued if therefore ye perceuere in the fayth of this word and suffer not your selues to bee remoued from the faith eyther by the power of this worlde or by the offence of my crosse I will acknowledge you for my true dicsiples for they are not true Disciples which one while beleeue and within a litle while after when some offence or persecution aryseth go awaye Perseueraunce C. Here therefore firste of all Christe teacheth that it is not sufficient if so bee a man begine well except he procéede and perseuere vnto the ende And for this cause he exhorteth those which haue tasted of his doctrine to the perseueraunce of fayth when he pronounseth those to be his very Disciples whiche take déepe roote in
fayth they giue thankes vnto God and obey his wyll But God hearde the prayer of Iesu for I haue receyued my syght Therefore Iesus cannot be a wicked and vngodlye man C. They are deceyued whiche thinke that this begger spake according to the opinion of the common sorte of people For this worde Sinner here also sygnifyeth as it did a little before a wicked and vngodlye man And this the scripture teacheth alwaye that God heareth none but such as call vpon him with a true and syncere hearte For séeing that Fayth onelye maketh vs to haue accesse vnto God Faith maketh vs to haue acâ—esse vnto God it is most certaine that the wicked cannot come vnto him yea hée testifieth that he doth abhore theyr prayers euen as hée doth boath their sacrifices For hée inuiteth the Children of God vnto him by a singuler priuiledge Esay 1i xi and it is the Spirite of adoption onely which cryeth in our heartes Abba Rom. 8 i5 Galat. 4.5 Father To be shorte no man is apt to praye vnto GOD but hée which hath his hearte purged by fayth But the wicked as they prophane the holye name of God in their prayers euen so they deserue rather to be punished for their sacriledge Psa 50 i6 than to obtaine anye thing that appertayneth to theyr soules health As wée are taught in the fyfteth Psalme Therefore this Begger doth not reason amis that Christ came from God because hée hearde and graunted hys petitions 32. Sence the worlde began vvas it not heard that anye man opened the eyes of one that was borne blind C. Hereby this begger doth amplyfie the excelencye of the miracle because so farre as euer any man coulde remember the lyke déede was neuer hearde of to bée done by any man Wherevppon it followeth that they are wicked and vnthankefull which doe willinglye wâ—ncke at the manifest workes of God M. And very warelye and wyselye he sayth not From the beginning of the worlde the eyes of one that hath béene borne blinde haue not bene opened but From the beginning of the worlde it hath not beene hearde c. For he doth not dispute whether God euer opened the eyes of one that was borne blynde but hée sayth that it was neuer hearde that any man did suche a déede For this is the drifte of his argument that by this straunge and vnwonted myracle by which a man opened the eyes of one that was borne blinde it was euidently prooued that this man was of God Wherevppon also he addeth saying 33. If this man vvere not of God hee coulde doe nothing C. Therefore he gathereth that he is sent of God because he was indued with so greate power of the spyrite of God to winne credite to himselfe and to his doctrine M. By these wordes therefore he confoundeth that which the Phariseis had spoken This man is not of God for hee keepeth not the Sabboth daye 34. They aunswered and said vnto him Thou art altogither borne in sinne and doest thou teache vs And they cast him out They answered said Bv. The Phariseis were out of all hope that this begger might eyther bée corrupted or made afearde whereby he might cease from preaching of Iesu furthermore our Rabbines and doctors were ashamed that a begger and ydyot had stopt theyr mouthes Wherevpon they come to the extremitye and laste poynt the which is the cruell contempt of all order of doctrine and admonition and the condemnation and execration of the truth Prou. 18.3 For when the wicked commeth then commeth contempt and with the vile man reproche C. And there is no doubt but that they alluded vnto his blindenesse euen as it is the manner of prowde men to vexe such as are in myserye and calamitye As if they shoulde saye Thou vile begger and impudent Knaue darest thou be so bolde as to teache vs our Doctors our Rabbines Our labour is to séeke out and to teache that which wée desire and it is thy parte to hearken vnto our commaundementes wée ought to be heard and it becommeth thee to houlde thy peace wée are holye men but thou art a miserable sinner Bv. For by thy wickednesses and heynous offences thou hast prouoked Gods vengeaunce to light vppon thée thou vile wretche insomuch that thou being stricken with blindnesse hast béene iustlye punished of God who hath openly plagued thée and hath marked thée as one abhominable and for al men to take héede of R. And darest thou being suche a one dispute with vs concerning the holinesse of religion and of Fayth M. And art thou so impudent that thou art not afeard in our presence to reason of deuine matters euen as if thou wert a holy iust and learned man and wée but ydiotes and sinners R. Auaunt with thy madnesse thou grose Knaue whome it beséemeth not to talke with vs. C. Therefore they doe scorne and reproche hym euen as if hee had brought a marke and shewe token of his wickednesse euen from his mothers wombe For diuers of the Scribes were perswaded that mens soules so soone as they were departed this life went into newe boddyes and in them suffered punishment for their former offences Herevpon these men thought that this man which before was blind was then defiled with his sinnes This preposterouse opinion ought to teache vs to beware that we alwayes measure not mens synnes with the scourges and punishmentes of God as we hearde before in the second verse M. Let vs also noate the Pride of these Doctoures and Rabbines This blinde man had with modestie rendered a reason of his opinion concerning Christ by which hée beléeued that he came as a Prophete sent of God vnto the which he was prouoked by the demaundes of the Pharisées also hée aunswered that which was agréeable with the opinion of all good men concerning GOD contayning nothing in it which was eyther arrogantlye spoken or impertinent to the cause of the which he was demaunded and yet notwithstanding the Pharisées condemne thys modestye of impudency because it was boath frée and also repugnaunt to theyr mallice as though he had béene so arrogant that he woulde haue taken vppon him to haue taught godly learned men in matters concerning faith To many such Doctors the Church of Christ hath at this day who iudge it to be great impudencye if any simple and ignorant man though he be asked doe fréelye vtter hys opinion before them concerning matters of Fayth They iudge it to be contumelious to their dignitie and order asthough they were such as ought onely to be hearde and that others also ought not to be hearde and as though God were not woonte to giue to vnlearned and simple men more fayth feare of him and religion than to these greate Doctors wherehy he might suppresse the pryde of men C. Wherefore seing GOD ought alwayes to be hearde by whomsoeuer hée speaketh vnto vs let vs learne not to condemne them that GOD maye alwayes fynde vs apt
God C. By which aunswere it appeareth that he was apt and ready to be taught although as yet he knewe litle or nothing concerning Christ As if he should saye M. I am ready so soone as he shal be declared vnto me to imbrace him He calleth him Lorde according to the manner of his country which called the better sort of men Lordes And we must noate that the blind man desiereth to bée taught of the Prophete Christ for now he was perswaded that Christ was sent of God Wherefore he doeth not rashely béeleue his doctrine 37. And Iesus sayde vnto him Thou haste boath seene hym and it is hee whiche talketh with thee R. That fayth which is conceiued by myracles is not a true faith but that which commeth by the hearing of the word of God is the true Faith For miracles doe not bring fayth but doe only confirme that fayth which was conceiued before by the worde Wherefore that the blynd man which was now restoared to his syght might truely béeleeue Christ creapeth into his harte by his worde whereby he might be made a beleuer as one borne of newe seede which is immortall Iesus woulde be acknoweledged of him for Christ that from this beginning of Fayth he might bring him to more ful and perfect knowledge of him Bv For fayth hath his degréese and his increasinges M. The Preterperfectence semeth here to bée put for the present tence For before this time this blinde man had not séene the Lorde Furthermore we must noate that the knowledge of Christ is not denyed to those that aske the same seriously and with their whoale heart and which are ready to beléeue although in the sight of the worlde they bée neuer so base and abiecte 38. And hee sayde Lorde I beleeue and hee worshipped him Lorde J beleeue Bv. As if he shoulde saye I beléeue that thou art the Sonne of God and I repose my whoale trust and confidence in thée M. Here wée sée that the true knowledge of the Sonne of God whiche is conceiued by his word doth not onely beget faith but also the confession of Fayth This blynd man doth not saye what I thinke of thee I will kéepe to my selfe but by and by before them al which were present setting all shame aside and feare he confesseth hys Fayth boath in word and in worke And he worshipped him C. It may be demaunded whether hée gaue vnto Christ diuine worshippe or no. The word which the Euaungelist vseth sygnifieth nothing else but a sertayn veneration declared by the bowing of the knée or by such lyke outward signes Notwitstanding it is lykely that some rare and vnwonted kinde of worshippe is heare noated as that this blind man gaue much more honor vnto Christ than belonged eyther to a man or to a Prophete Bv. For although we reade often tymes in the Scriptures that men haue wor shipped men that is to saye that they haue done their obeysaunce and dutifull curtesey yet notwithstanding here the circumstaunces do proue that this place ought to be vnderstode of that odoration which belongeth to the Sonne of God only C. Although therefore the blind man had not profited so farre that hée knewe Christ to be God manifested in the fleshe being perswaded notwithstanding that Iesus was the Sonne of God he as one rauished of his wittes by admiration prostrated him selfe before him M. This place playnely ynough proueth the diuinitie of our sauiour Christ seing he requireth men to beléeue in him and suffereth hym selfe at diuers times to be worshipped Bv. Let the Iewes and Turkes prate with the Arians at their pleasure deniing Iesus which was borne of Mary to bée the Sonne of GOD. The trueth which cannot lye the moste mightie myracles which cannot be denyed and the power which sencibly worketh in the Faythfull testifie Iesus the Sonne of Mary to be the true and natural Sonne of God M. coessential with the father and coequall with him in Diuinitie maiestie and honoure 39. Then Iesus sayde vnto him I am come to Iudgement in this worlde that they which see not might see And that they which see might bee made blinde I am come to Iudgement C. Christ in this place calleth that Iudgement by which he restored things confounded and dispersed into their due and Lawful order Notwithstanding he geueth vs to vnderstand that this was done by the wonderfull counsayle of God and contrary to the sence and vnderstanding of men And verely there séemeth nothing more contrary to humaine reason than that they should be blinded from the light of the worlde which sée This therefore is one of Gods secrete Iudgementes by which he casteth downe the pride of men B. And he alludeth to that sight which hée had geuen to the blynd man As if hée should saye As I haue made thée béeing starck blind to see in body so I geue vnto thée to others also which thos wise men of this worlde contemne in diuine matters as blinde the eyes of the Spirite that ye maye sée vnderstand loue and possesse those thinges whiche yée neuer sawe and which seeing ye would not sée and which thinges also make you blessed for euer Thus those wise men which haue séene many things vnknowen to the common sorte of people and doe think that as yet they shal sée more by the shining brightnesse which I teache because they béeing borne of the Deuel want the eyes of the Spirite doe I bereue of all knoweledge of the trueth that they maye misse of all vnderstanding of that which is right and that they being starcke blinde maye stumble and be broken vpon mée whiche am the head corner stoane immoouable vpon whome also I my selfe will fall at the Laste and grind them al to Poulder C. Also we must noate that the blindnesse of the which mention is made here commeth not so much of Christ as it doth by the falte and corruption of men For he doeth not properly blynde any man by his owne nature but because the reprobate doe desyer nothing more than to extinguish his light it is necessary that the eyes of their mindes which are infected with mallice and wickednes be darckened and shut vp by the light offered vnto them In fine forsomuch as Christ by his owne nature is the light of the worlde this is accidentall that some by his comming be made blynd By the waye of graunting he calleth those which sée Ironicée vnbeléeuing béecause they béeing blinde do thinke them selues very quicke syghted and wise and béeing puffed vp with this truste they will not voutsafe to heare the voyce of God and without Christe the wisedome of the fleshe hath a gloriouse shewe because the worlde doth not knowe what it is to bée wise in déede Therefore Christ sayeth that they do sée which deceiuing themselues and others vnder the foolish truste of wisedome are caried awaye with their owne sence and do make account of their owne Immaginations as of wisedome Such so soone as Christe
are to be heard â–ª as true Sheapeheardes if so be we despise not the admonition of Christ 2. But hee that entereth in by the doore is the Sheapehearde of the sheepe C. If so be therefore they whiche are called Sheapeheardes doe séeke to draw vs awaye from Christ they are to bée shunned no lesse then Woolues and Theeues for suche are not true shéepeheards because they enter not in by the Doore Neyther must wée haue fellowshippe and societie with any other flocke than with that which agréeth and abydeth in the pure faith of the Gospell For this cause Christ exhorteth his Disciples to seperate themselues from the vnbéeléeuing multitude and not suffer themselues to be gouerned of wicked priestes neyther to suffer themselues to be deceyued by vayne and friuolous names A. Because false Prophetes come in shéepes clothing being inwardelye rauening Woolues 3. To him the Porter openeth and the sheepe heare hys voyce and hee calleth his owne sheepe by name and leadeth them out C. This Porter or Doorekéeper is God whose Iudgement Christ séemeth to oppose against the false opinion of men in approuing Pastors As if hée shoulde saye Others the worlde dothe willingly receyue and doth gladlye honor them but GOD who hath power and aucthoritie doth acknowledge and approue no others than such as leade the Shéepe by this waye Then followeth the obedince of the shéepe For they heare the voyce of the Porter This therefore ought to be referred to the mutuall consent and agréement of Faith because by the only spirite of God the Disciple and the Teacher are lincked togeather that as the one goeth before so the other followeth after Some notwithstanding referre it to the priuate knowledge which the pastour ought to haue of euery one of his shéepe But the former senâ—e séemeth to bée more firme 4. And when hee hath sent forth his owne sheepe he goeth before them and the shepe follow him for they know his voice C. Hée meaneth that the shéepe do discerne and knowe the Sheapheards from wolues euen by their voice This is that spirite of discretion 1. Ioh. 4.1 by which the elect of God do iudge and discerne the truth from the false inuencions of men A. Wée are commaunded to proue the spirites whether they bée of GOD or no but that wee maye discerne the spirites of trueth from the spirites of errour it is necessary that we haue the spirite of discrecion whiche maye seale the trueth of God in our heartes C. Therefore the knowledge of the truth goeth before in the shéepe of Christ and then followeth a serious desyre to obeye that they maye not onely knowe what is true but also receyue the same with their whole heart and may followe the Sheapheard 5. A straunger wyl they not followe but wyll flee from him for they knowe not the voyce of straungers Bv. Because the Faithfull doe neyther knowe nor receyue any other Doctrine than the doctrine of Christ euen as a chast wyfe onely obeyeth the commaundementes of her husbande they doe flée from him which bringeth not the worde of Christe C. neyther doe they harken to the voyce of straungers neyther are they scattered when they are called vpon 6. This prouerbe spake Iesus vnto them but they vnderstode not what thinges they were which he spake vnto them R. The wisedome of God being hyd vnder foolishnesse can not bée knowne of the wisedome of the fleshe M. If any man demaunde wherefore the Lord vsed a Prouerbe when no doubte hée knewe that his aduersaries vnderstoode not the same let him reade our annotacions vppon the thirtéene Chapter of Mathewe beginning at the thirtéene verse 7. Then sayde Iesus vnto them againe Verily verily I say vnto you I am the doore of the Sheepe Bv. When the Phariseis vnderstoode not what this parable meant it pleased the Lorde to adde the exposition of the same C. the whiche if he had not done all that he spake had béene allegoricall Bv. And he beginneth with an oath lest we should make any doubt of the present doctrine C. For that which was principall in the similitude he nowe plainelye expoundeth Bv. and hée openeth certayne thinges by the coniecture whereof we maye easelye open and dissolue the rest C. When he affirmeth that hée is the doore hée geueth vs to vnderstande that the principall part of all spirituall Doctrine is contayned in him Wherevpon the Apostle Paul being one of the Shéepheards thought it not néedefull to know any thing saue Iesus Christ Crucified And the wordes of Christ are in effecte as if hée shoulde haue sayde that it is hée aloan to whome we ought to be gathred R. Christ also is the doore by which the good Shéephearde doeth enter into the shéepe of the Church hée is also the doore by which euerye Faithfull man entereth into his heauenly Father and by whome the Father is reuealed to the faithfull Therefore first of all Christ is the doore to the Shéepe of the Churche Christ is the doore into the sheepefolde for the whiche cause no man can teache rightlye in the Churche except he teache Christ truelye and excepte he preache the Gospell of Christ purelye without mixing the same with humaine tradicions For the heart of the Faithfull is not quickened neyther receyueth any consolation but onelye by the Gospell of Christ C. Wherfore Christ inuiteth and calleth all which desire saluacion and exhorteth them to come vnto him by whiche wordes hee declareth that they wearye them selues in vaine which forsaking him séeke to drawe nigh vnto God because there is but one onelye gate open to come vnto him all other wayes and passages being quite shutte vp 8. All euen as many as came before mee are theeues and robbers but the sheepe dyd not heare them All euen as many A. This place hath béene diuerslye expounded being restrained of some to Iudas of Galilee and to such lyke C. But Christe generallye compareth all false doctrines with the Gospell and all false Prophetes with Godlye teachers But yet this sentence is not absurdlye extended to the Gentiles because whosoeuer from the beginning of the worlde haue professed them selues to bée teachers and haue not sought to gather shéepe vnto Christ they haue abused this tytle to the destruction of soules But this doth nothing at al appertaine to Moyses and the Prophetes who sought nothing more than to establishe the kingdome of Christ R. For to come before Christ in this place is not to goe before Christ in time but to teache other doctrine beside the doctrine of Christ Moises was before Christ the Prophets also were before Christ but they taught the Church of the Lorde by the Spirite of Christ and preached Christ plainelye though hée laye hid vnder shadowes and Tipes 1. Pet. i 21 â–ª A. For Peter sayeth that the spirite of Christ was in them also hée saieth that the holye menne of God spake being inspired with the spirite of Christ 2. Pet 1 2i R. Wherefore they
are with Christ true Pastours because they entered in to the Church by the worde of the Lord and fed the people of God in the pastures of Christ C. Therefore we must noate by the wordes of Christ that thinges contrary are compared here together but yet betwene the Lawe and the Doctrine of the Gospell there shal be so litle difference and contrarietye found that the Lawe shal appeare to bée nothing else but a preparatiue to the Gospell To be short Christ testifyeth that all doctrines by which the world hath béene seduced from him were nothing but mortall plagues because without him there is nothing but deadly destruction R. therefore all the teachers of humaine tradicions and the carnal interpretours of the Law are Théeues and murderers for with theyr pestilent docttrine they murder soules For they which beléeue lyes doe perishe togeather with the lyes whiche they beléeue C. Neuerthelesse by these we are taught Antiquitie proueth not the truth how much God estéemeth of antiquitye and how much also we ought to esteme of the same so often as it is brought in to contend with Christ For to the end no man myght bee moued herewith that in all ages there haue béene teachers who haue cared for nothing lesse than to direct leade men vnto Christ Christ himselfe expreslye sayth that it maketh no matter how many such there haue béene or howe long agoe they haue béene because this is to be considred that there is but one doore the which whosoeuer leaueth and diggeth vp gates and breaketh vp doores to enter in is a Théefe and a Robber But the Sheepe did not heare them M. By these shéepe hée meaneth the elect C. and hée proueth that they were not of the Churche of God which haue béene led out of the waye by false teachers First of all this is therefore spoken lest when wée behoulde the great multitude of suche as go astraye wée by their example thinke that wée also may go astraye and perish For this is no small consolation and matter of trust when we knowe that Christ hath alwayes defended his shéepe from the manifolde lyings in wayght of woolues and théeues A. To this effect also pertayneth that which hée sayth in another place namely that false Prophetes and false Christes shoulde worke wonders so that many shoulde be seduced and euen the elect also if it were possible Mat 24.24 C. It may bée and often times it commeth to passe that the shéepe doe erre and goe astraye before they be gathered into the Shéepefolde of Christ that is to saye before their calling In like manner it commeth often times to passe that they which haue béene of the housholde of Fayth are straungers for a time and after a sorte doe cease to be sheepe but these thinges are nothing repugnaunt with this sentence of Christ for thys is the simple meaning of Christ that al the elect of God though they haue bene tempted with an innumerable sort of errours are notwithstanding kept in the obedience of godly Fayth least they shoulde be made a praye for Sathan and his ministers And this worke of God is no lesse wonderfull when hée gathereth togither the shéepe that for a time haue gone astraye than if they shoulde haue remayned shutte vp in the shéepefolde for euer For this is alwaye and without exception true that they are not of vs i. Iohn i i9 which goe out from vs but they which are of vs doe abyde with vs to the ende of the worlde Bv. Therefore because the electe haue alwayes the marcke of Goddes Children and of the Lordes slocke printed in their heartes by and by they knowe that the same which is sette forth by false teachers procéedeth from another spirite These shéepe loue Christ desyer christ and séeke after Christ yf any man therefore preach him if any man bring hys word they ioyfully receiue the same whereas they do not know a straungers voyce but flee from the same They are straungers which differ from Christe which want the spirite of Christe and which abhorre the voyce of Christ that is to saye they are straungers which forsake the true Faith The Bishoppe of Rome a false teacher Wherefore let not the Bishop of Rome maruel that we wil not heare his voyce For he preacheth not vnto vs Christ the true Shepheard in him all thinges but he preacheth vnto vs him selfe For he would séeme to bée and would be accounted in déede the heade of the vniuersall Church he boasteth him selfe to be the great Pastoure in earth the vicar of Christ which can bind and remit our sinnes Therefore séeing we are Christes and doe knowe no mans voyce but the voyce of this our Shepheard let that Lycaon with his deceyuours and false teachers go to the place which hée hath deserued Lycaon was a King of the Archades who went about by murder to deface the God Iupiter as Ouid writeth C. But if so bée the number of the Faythfull be lesse then were to be wished also if so be many out of a fewe slide awaye the godly teachers haue herewith all to comforte them selues that Gods elect which are the shéepe of Christ heareth them A. He which knoweth God saith saint Iohn heareth vs. C. It is our partes dilligently to endeuour our selues by all means to seke to bring the whoale world to the vnitie of fayth if it might be in the mean time let vs be contented with our nomber be it neuer so small 9. I am the doore by me if any man enter in hee shall bee safe and shall goe in and out and finde pasture I am the doore R. Twise Christ calleth himselfe the Doore not by superfluous repitition but by a necessarye explication of a double Doore B. For there is a Doore of true pastours and another also for shéepe as we haue declared before in the seauenth verse By me if any man enter C. A notable consolation for the godlye For Christ promiseth vnto them health and a prosperous state Then hée expresseth two partes the first is that they shall go safely whether soeuer it shall be néedefull the seconde is that they shall eate to their contentation By egresse and regresse that is to say by going out and comming in the Scripture often times meaneth all the actions of mans lyfe 2. Par. 2.10 Deu 28.6 Psa 12i 8 M. as in the first Chapter of the seconde booke of Cronicles in the eyght and twentie Chapter of Deuteronomie and in the hundered and one and twentie Psalme C. Therefore in these wordes a double vse of the Gospell is commended vnto vs the first that in Christ our soules shall finde pasture which otherwise are readye to pine and are fedde with nothing but winde the seconde that he will be a sure defence and forte to vs against the inuasion of Wolues and théeues R. For the Gospell the wordes of lyfe righteousnesse saluation lyfe and all Gods graces are pasture
méete Christe that shée might secretly entertaine him because hée had but lately escaped out of perill and the fury of his enemies was scarsly appeased which beeing a litle mittigated by his departure into Galile by the hearing of hys retourne againe might haue more violently burst forth But Mary sate still in the house M Mary knewe not of the comming of Christ the which yf she had no doubt shée woulde haue gone forth with her sister to méete him 21. Then sayd Martha vnto Iesus Lorde yf thou hadest beene here my brother had not dyed M. It besemeth him which receiueth and entertaineth a ghest to vse frendlye words in saluting and welcomming that so he maye declare his good wil and frenly hart So Martha here speaketh vnto the Lorde and she beginneth with a complaynt howebeit by this meanes shée doeth modestly declare her mind As yf she should saye Thou Lorde by thy presence couldest haue deliuered my brother from death yea thou canst do it yet because God wil deny thée nothing And speaking thus shée doeth rather followe her affection then kepe her vnder the rule of fayth For these wordes partely procéeded from Faith but the affections of the mind were mixt therewith which caried her yond her bonds For in that she perswaded her selfe that her brother should not haue dyed yf so be Christe had bene present where learneth shée so to beleeue verely it was not conceiued of any promis of Christ It followeth therfore that she rather fulfilled hir owne desiers than obaied Christ It procéeded of Faith that she attributed vnto Christs power and great godnesse but in that she perswadeth her selfe of more than she had receiued or heard of Christ she passeth the boundes of faith For we must alwayes obserue the mutuall consent and agréement betwéene the word and faith lest a man perswade him selfe of any thing without the warraunt of Gods worde Moreouer it may be that Martha leaned to much to the corporall presence of Christ Therefore the faith of Martha being mixt with immoderate desiers and not altogether frée from superstition could not perfectlye shine only the sparkes thereof appeare in these wordes Shée reckened Christ among the men of God whose prayers are heard and who obtaine many things at the handes of God For yf so be shée had had the true vnderstanding of hys power shée would rather haue sayde I knowe that nothing is impossible vnto thée But the Lorde was not ignoraunt of this imperfection of faith in Martha and in others neyther did he seuerely reiecte the same but bare patiently with it and when he sawe conuenient time increased the same This méeknesse and pacience the Apostle set before vs to followe saying him that is weke in the faith receiue 23. Iesus sayde vnto her thy brother shall ryse againe M. The Lord made no aunswere to Martha complaining of his absence For he rather desyered to shewe the reason of his absence by the power of the raysing vp the dead man than by hys wordes C. But the clemency of Christ is wonderfull who bearing with the infirmitie of Martha in those thinges aforesayd of him selfe promised more vnto her then shée her selfe durst openly and preciselye aske M. As if Christ should haue sayde Be of good cheare I knowe what thou wouldest haue thou shalt haue thy desyer thou shalt receiue thy brother Bv. Thou doest beléeue that I béeing a good man and one in the fauoure of God can easily obtaine at his handes what I will yea if it were life for thy buried brother but I promise now vnto thée that thy brother shall arise againe by the power of mine which I haue of the father M. Al they haue to noate this word of consolation which are sorrowfull for the departure of their friendes out of thys lyfe Let them bee perswaded that they heare this from the mouth of Christ thy Father shall ryse agayne thy sonne shal ryse againe thy brother shal ryse again and thy frend shall ryse againe Moreouer in that he sayth not plainlie I wyll raise him vp but He shall rise againe it is to be attributed to modesty and humilitie whiche the Lorde teacheth euery where 24. Martha sayeth vnto hym I knowe that hee shall ryse againe in the resurrection at the laste daye Againe Martha bewrayeth the weakenesse of her faith For a weake faith looketh for nothing but common chaunce and fortune but true faith hath not respect vnto common course but to Gods promise C. Here therefore the excéeding fearfulnesse of Martha bewrayeth it selfe in that shée doeth extenuate the saying of Christ We sayde a litly before that shée went farther then was méete when by her owne fantasy she immagined a sertaine hope to her selfe and nowe shée is slipte into the contrary vice who when Christ reched forth his hand vnto her stoode stil trembling Wherefore we must take héede vnto our selues lest we béeing destitute of the word of GOD ground our hope vpon this or that when there is no cause and againe least the Lord opening hys mouth should finde our hearts to cloase and strayght shut A. But we sée that when Christ taught Martha she hearde him not without some fruite M. Faith of the resurrection derided by worldlings For firste of all shée beléeued that the last day should one daye come This faith the Children of this world do deride and mocke who think that this worlde will continue and abyde for euer Secondly shée beléeued that the resurrection of the dead should bée in the last day This faith the Saduceis did not alowe neither can humaine reason comprehend the same And shée doth not only saye that the resurrection of the dead shal be but I know that he shall rise againe in the laste daye So Iob speaketh I knowe that my redemer liueth and that I shal rise out of the earth in the last daye M. And of the faith of the general resurrection of all men shee taketh an argument of the speciall resurrection of her brother After the same manner also let vs gather All men shall ryse againe Therefore I also shall rise againe They shall ryse againe to euerlasting lyfe which beleeue in Christ therefore I also shall ryse againe God for Christes sake doth pardon and forgeue the penytent and beléeuing therefore also he will pardon and forgeue me God will not forsake those that trust in hym therfore he will not forsake me God resisteth the proude therefore he will resist the pride of Antichrist C. By this aunswere Martha would haue spoken more then shée durste hope for by the words of christ as if she should saye If so be thou speake and meane of the last resurrection I doubt not but that my brother shall rise againe in the last daye and vpon trust hereof I comforte my selfe but I know not whether thou giue mée to vnderstande some greater matter yea or no. 25. Iesus sayth vnto hir I am the resurrection and the lyfe hee that beleeueth on mee yea
they shoulde saye that the common sorte of people did forsake them and followe Christ because they were to slowe and fauorable This manner of speach desperat men do vse when they prepare them selues to doe any euell Wherefore yf so be the enemies of God are so sharpe set to doe that which is euell howe much more constant ought we to be in a good cause The Phariseis by their owne voyce condemne them selues affirming that the more they seeke to intrappe snare betraye and to excommunicate Christ the more his glory encreaceth Euenso the wicked not knowing theyr owne Iudgement are condemned M. Also we haue heare to noate what fruite and profit the aduersaries of Christe and of the trueth maketh their account to haue by their practises namely this that the worlde go not after Christ and his trueth Christ is the light he which goeth after him disdayneth with his harte the darknesse of mens traditions and casteth from him the yoake of humaine mastershippe Therefore they bent their whoal minde to restraine the worlde from following after Christ When they coulde not bring this to pas and sawe the feruente desyer of the people they sayde Behould all the whoale world goeth And thus doe the Bishopes and Phariseis of the Antichristian Kingdome behaue them selues leste the worlde knowing the truth should follow Christ But if it séeme good vnto the Lord to set forth the light of his trueth before this latter and corrupt world all the aduersaryes that are shall not preuail against it and they shall not only preuaile nothing but also séeing the zeale and desyer of the world toward the truth are constrained to saye Pro. 2i 30. ye sée that we profite nothing behould the world goeth after this doctrine A For there is no wisdome nor prudence nor counsail against the Lord. Bv. Therefore lette those miserable wretches be mad so long as they list Christ the Lorde doth raine and shal raigne in the midest of hys enemies 20. There were sertaine Greekes among them that came to worship at the feaste C. Many interprete this place of the Barbarians But because it followeth afterward that they came to worship we ought not to vnderstand the same of the vncircumcised For this was seuerly forbidden by the Romain Laws and the officers and Magistrates of the Romaine Empire gaue strayght charge and commaundement that no man leauing the religion of his country should follow Iudaisme And the Iewes which were dispersed through Asya and Greece had libertie to go ouer the Sea to offer sacryfyces in the temple Furthermore the Iewes would neuer suffer the Gentiles to be mingled with them in the solem worship of God béecause by this meanes they thought them selues their temple their sacrifices to be polluted A. For we know what happened in Paules tyme. For when the Iewes which were of Asia sawe him in the Temple they caused a tumulte and layd handes on him crying Men of Israell helpe this is the man that teacheth all men euerye where against the people and the lawe and this place he hath also brought Greekes into the temple Acts 21.27 and hath polluted this holy place For they had seene before with him in the Cittye Trophinus an Ephesian whome they supposed that Paule had brought into the temple These Gréekes therefore of whome the Euangelist Sainte Iohn speaketh were Iewes notwithstanding because they dwelt farre of on the other syde of the Sea it is no maruaile if the Euangelist bring them in as soiourners and straungers not knowing any of those thinges that were than done in Ierusalem and thereabouts The scence therefore and meaning of this place is that Christ was receyued and acknowledged for a King not onely of the indwellers of Iewrye which came out of the Townes and Cities at the feast day but also that his fame was spread a far of euen to the men that dwelt on the other side of the Sea That came to worship C. This also they might haue done in their countrey but Saint Iohn speaketh here of solempne worshippe which was ioyned with sacrifices For although Religion and pietie were not tyed to the Temple yet for all that it was not lawful to offer sacrifices else where neyther had they in any other place the Arke of the Testimony which was a signe of Gods presence Euerye man daylye spirituallye worshipped GOD in his house yet notwithstanding the Saintes whiche were vnder the Lawe were bounde to worshippe eternallye according as they were commaunded by Moyses to the which end the feast dayes were ordained Wherefore if these men came so farre with great cost with labour and paine and not without peril and daunger that they might not neglect the externall profession of their Godlynesse what excuse can we haue at this day except we can testifye that we worship the true God at home at our house The worship of the Lawe is at an ende but the Lord hath appointed Baptisme his holye Supper and the vse of prayer which he hath left to the Church for the faithful to exercise them selues therein Therfore the neglecting of these things doth declare that we are to coulde in the exercise of Godlinesse 21. The same came therfore vnto Philip which was of Bethsaida a Citie of Galilee and desired him saying Sir wee would faine see Iesus M. In these men wee haue an example both of modestye and also of prouidence of modestye in that they doe not rushe rashlye into the Lordes presence without his wyll but do séeke to obtaine that which they desired by his good wyll This declareth that they thought humblye of them selues and honourablye of Christ Of prudence in that they come not to euerye one but to such a one as was a Disciple and familliar friend of Christ In this matter they vse not the helpe of any Pharisey or high Priest who had nothing to doe with Christ C. This therefore is a signe of reuerence that they doe compell Christ but doe seeke to haue accesse vnto him by Philip. For reuerence alwayes begetteth modesty M. By this example wée are taught whose helpe to vse if so bee we haue a desire to come to the knowledge of Christ Men can doe nothing here being without the spirite and fellowship of Christ whether they bée doctours or Maisters or high Priestes or Pharisées but wee must common with the true Disciples by whose ministerye accesse vnto the knowledge and sight of Christ maye be gotten C. But whereas the Papistes gather vppon this place that we must praye vnto the dead that they may be patrones and Aduocates for vs vnto the Christe and the Father it is so rediculous and vaine that it needeth no refutacion Prayer to the dead grounded on this place The Gréekes talke with Philip face to face but he which calleth vpon the dead from whome he is farre distaunt doeth he I praye you the lyke But these are the fruites of humaine bouldnesse after that the same hath taken libertie
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
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
world by this noate that they should obserue and kéepe the doctrine of the gospel And that this noate belongeth vnto the beginning of faith because it is the effect of calling And Christ sheweth by these wordes how we shall rightly obaye the Gospell namelye for when our dutyes and externall actions doe spring from the loue of the same For our armes and force and our whole body also laboureth in vaine except the loue of God doe raigne in our heart which gouerneth the externall members Nowe séeing it is sertayne that we kepe the sayings of Christ yf so be we loue him and contrarywise we loue him yf wée kéepe his commaundementes it followeth that we cānot finde in the whoale world the true and perfect loue of hym because there is no man which perfectly keepeth hys commaundementes Notwithstanding their obedience is acceptable vnto God who do all that they can to reach vnto this perfection And my father wil loue him R. In this place we haue the greate and wonderfull benifits of God whiche procéede from the fruites of the Gospell The fyrste is that God the Father loueth the faithfull Nowe if God be with vs Rom 8 3i who can be against vs If the Lorde loue me I will not care what man or Sathan can do vnto me The second is that boath the Sonne and the Father will dwell with him that beléeueth the word of God Than the which benifits what greater can be deuised For the Father the sonne are very bountifull and benificial ghuestes they came not empty handed neyther doe they go awaye without saluting their hoast but as they bringe with them the treasure of all goodnesse euenso they leaue behynde them the blessing of all goodnesse C. And he speaketh not heare of that eternall loue with the which God loued vs before the foundation of the worlde was layd but of the same with the which he sealeth our harts when he maketh vs pertakers of his adoption And he meaneth not that firste illumination but those degrées of faith by whiche the faithfull must goe forward dayly according to this saying to him that hath shal be geuen Therefore the Papistes doe draw amis from this place two sortes of loue with the which we loue God They immagine that we loue God naturally before he doeth regenerate vs with his spirite by whiche aptnesse and readinesse saye they we deserue the grace of regeneration As though the Scriptures dyd not teache and experience plainlye proue that we are quite tourned awaye from God and are haters of him vntyll suche tyme as he chaunge our hearts Wée must remember the purpose of Christ that he and his Father wyl come to confirme the faythfull in the euerlasting assuraunce of grace in such wyse that they maye feele the grace of God to rest vpon them and maye be dayly increased more and more with the gyftes of God A. Therefore we ought to desyre this spirituall presence of Christ in our prayers and not that carnall corporall presence of the which the Papistes dreame The Lord dwelleth in the hartes of his saintes by faith whome the heauens must receiue vntill the time come that all thinges be restoared which God hath spoken by the mouth of all his holy prophets synce the world beganne 24. Hee that loueth mee not keepeth not my sayings and the vvord vvhich ye heare is not mine but the Fathers vvhich sent me C. Because the faythfull are mixed in this worlde with vnbeleuers and because of necessitye they must be troubled as it were in the tossing and raginge waues of thesea Christ againe confirmeth them by this admonition lest they shoulde be drawen awaye by euell examples As if he should saye Haue no regard vnto the worlde neither depend vpon the same because their shall be all wayes some which shall contemne me and my doctrine but constantly retayne ye to the ende that grace which ye haue allwaye imbraced And herewithall he declareth that the worlde doth suffer Iuste poonishment for his ingratitude when it perisheth in his blindenes when by the contempte of true righteoussnes it bewrayeth his wicked hatred against Christ B. To kepe the sayinges of Christ is nothing else but to beleue that the same is true and wholsome and also to cleue vnto the same with our whole harte euen as we may gather by the Scripture Heare O Israll the ordinaunces and the Lawes which I propose to you this daye that ye maye learne them and take hede to obserue them Yf by keping the commaundementes of God ye vnderstand the fulfilling of them no man shall kepe them but if ye vnderstand it for seeking to fulfill them then all the godly kepe them For he cannot choose but geue him selfe to the keeping of the commaundementes of God which truely knoweth the same to be of God A. Contrarywise not to kepe the Lords sayings is to reiecte the doctrine of Christ and to contemne his commaundementes which all the wycked are wonte to doe And the word which ye heare is not mine C. Leste the disciples should fall or slide awaye for the obstinat wickednes of the worlde Christ seketh againe to confirme his doctrine when he testifieth the same to be of God and not deuised in earth by man And in this consisteth the stedfastnes of our Faith yf so be we know God to be our guide and are grounded vppon nothing else but vppon his eternall truth Therefore howe much soeuer the worlde doth rage in his madnes let vs followe the doctrine of Christ which far surmounteth heauen and earth In deuiding the worlde to be his he frameth him selfe to his disciples as if he shoulde saye that the same was not of men because he faythfully deliuered that which was committed to him of his Father Neuertheles let vs knowe that for somuch as he is the euerlasting wisdome of God he is the onely well spring of doctrine and that they haue spoken by his spirite which haue bene Prophetes from the beginning A. Diuers like sentences vnto this we haue heard before as My doctrine is not mine but my fathers which sent mee Also Those thinges which I haue heard of him I speake in the worlde 25. These thinges haue I spoken vnto you being yet present with you 26. But the comforter which is the holy ghost whome the Father wil sende in my name hee will send in my name he shall teache you all things and bring all thinges to youre remembrance whatsoeuer I haue sayd vnto you The Lord knew well ynough how rude and ignoraunt his Disciples were and that they were not capeable of those thinges which he spake the which they suff ciētly declared by questioning with hym as we haue heard first in Thomas secondly in Phillip and thirdly in Iudas For this cause lesse they shoulde be discouraged he promysed vnto them nowe the second time the holy Ghost the spirit of truthe which shoulde be vnto them a continuall teacher and which shoulde abyde with them
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
of God Herevnto they are driuen by Sathan their Prince that oulde enemy of God Wherevpon if so be the Apostles had not béene chosen out of the worlde and endewed with the spirite which is an enemye to the Prince of this world although they had not béene beloued of the men of this worlde yet notwithstanding they had béene borne withall and loued of some But they séeking the glorye of God styrred vp the whoale worlde against them that is to saye all those whiche were not endued with the spirite of God C. This therefore is another consolation that the Apostles were therefore hated of the worlde because they were selected and chosen out of the same And this is their true felicitye and glorye because after this manner they haue escaped out of destruction for this worlde is euen vowed to destruction i. Cor. xi 32 Herevppon the Apostle sayth VVhen we are iudged we are corrected of the Lorde lest wee shoulde be condempned with the world Nowe if they were elected out of this worlde it followeth that they were part of this worlde and that they were seperated by the onelye mercye of God from the rest Gala. i. 4 A. Euen as the Apostle Paule sheweth in these wordes VVhich gaue him selfe for our sinnes to delyuer vs from this present euyll worlde according to the wyll of God and our Father M. Here we sée the cause for the which false and counterfaite doctrine is more easilye receyued of men than that which is true For the world loueth his owne But euery one is a lyar Psa 116 xi It is no maruaile therfore if the world fauour the teachers of lyes and errours i. Iohn 4 5 and be enuious to the rest A. Wherevpon Saint Iohn sayeth They are of the worlde therefore the world heareth them Therefore it cannot be but that they shall haue continuall warre with men whiche wyll shewe them selues to bée the faithfull Ministers of Christ C. Yet notwithstanding that exhortacion of Saint Paul is not repugnaunt with this Doctrine Romae ii i8 when he sayeth So much as in you lyeth haue peace with all men For the exception which is added is as much as if he had sayde that wée must looke what is lawfull and meete for vs to doe lest we séeking to please the worlde suffer corruptions abuses of the same For the same Apostle sayeth in another place Doe I seeke to please men For if I had hytherto pleased men Gala. i. x I had not beene the seruaunt of God But there may yet another question be moued For we sée that the wicked which are of this worlde are not commonlye hated but also detested and abhorred of the greater parte Here the worlde loueth not his owne I aunswere Earthlye men whiche are lead by the scence and motion of the fleshe do neuer truely hate sinne but onely so farre foorth as they haue a care for their owne commodity and losse Howbeit the purpose of Christ was not to denye but that there was mortall war contencion among those of the worlde onely he minded so shewe that the world hated nothing but that whiche belonged to God in the Faithfull And hereby also it doeth appeare howe fondly the Annabaptistes do erre who gather by this argument aloane that they are the seruauntes of God because they displease the greater sort of men 20. Remember the word that I saide vnto you The Seruaunte is not greater than the Lord Yf they haue persecuted mee they will also persecute you Yf they haue kepte my saying they will keepe youres also Remember the worde that I sayde M. Concerning this word of Christ reade the sixtéene verse of the thirtéene Chapter going before C. This is a confirmation of the sentence going before where Christ sayde that he was hated of the worlde who notwithstanding was more excellent than his Disciples For it is not méete that the condition of the seruaunt shoulde bée better than his Maisters M. By this place we are taught how muche it becommeth vs not onelye to heare the worde of God but also to remember the same For as it is not sufficient to haue money for the present time except thou kéepe the same also for necessarye vses so also we must thinke of the worde of the Lorde To heare the worde of Christ and not kéepe the same in mynde is as if a man shoulde get money and by and by wast and spende the same The wordes of Christ must bée kept for necessitye to come Also we sée that the Apostles were the seruauntes of Christ although he made account of thē not as of seruauntes but as of friendes If they haue persecuted mee Bv. As if he should saye Yf they haue not spared me which am your Lord and Prince excellent and mightye boath in word and also in power but haue greatlye persecuted me it is not lyke that they wyll spare you which are far inferiour vnto me If they haue kepte my saying C. When he had spoken of the persons he maketh mencion also of doctrine For there is nothing that troubleth the Godly more than when they see the doctrine of God to bée prowdlye contempned of men M. Hée must néedes be a verye prowde Disciple whiche perswadeth him selfe that hée can so delyuer the doctrine of trueth vnto the worlde that those thinges which he teacheth shall bée receiued and kept when Christ him selfe missed of the same If any man demaund saying to what ende then preached hee and why did he commaunde his Disciples to preach this word so hated and despised of the world We answere Firste there were many of the electe which had receyued the same worde of truthe for whose sake it was méete that the Gospell should be publiquely taught Secondlye it was necessarye that the trueth shoulde bée set before the Reprobates to the ende they might haue no excuse of theyr vnbeléefe euen as it shal be shewed in the twoo and twentye and foure and twenty verses following When Christ sayeth your doctrine and mine it is to bée referred to the Ministerye There is but one onelye teacher of the Churche whiche is Christ but hée woulde haue his Doctrine of the which he was the first Minister to bée preached by his Apostles A. Wherevppon in the seuentéene Chapter following hée calleth his word theyrs when hée sayeth Neuerthelesse I pray not for them aloane i. Pet. 4. i5 but for them also whiche shall beleeue on me through their worde 21. But all these thinges will they doe vnto you for my names sake because they haue not knowne him that sent me M. Hée nowe sheweth the principall cause of the hatered and persecution of his Disciples by the worlde namelye the mousterous madnesse that is in the worlde being so outragious against the doctrine of saluation through ignoraunce For no man could wyttinglye presume to withstande GOD. Therefore it is ignoraunce and blindnesse whiche maketh the worlde so boulde as to resist Christ Wée must
did not here plainly affirme that the holy Ghost hath no other office than to establishe the kingdome of the sonne of God and to ratefye and confirme that for euer which the Father hath geuen vnto him To what ende then pertayneth the doctryne of the spirite Math. 17 5 Not to drawe vs from the scoole of Christ but rather to establishe and confirme that voyce by which we are commaunded to hear him Otherwise he should diminishe the glory of Christ which sayeth Hee shall glorify mee c As if he should saye After the holye Ghost shal be reuealed ye shall preach the Gospell to the whoale world and ye shall tell foorth my most gloryous vyctorye ouer the worlde sinne death Sathan and hell the which shall tourn to my great glory M. Let them noate and consider this which bragge and boast of the instruction and reuelation of the holy Ghost in the Churche The worke of the holye Ghost is not to gloryfye our strength wisdome and merittes but Christ which cannot bee glorifyed but in our heartes mortefyed and voyde of our owne ryghteousnesse C. When Christ addeth that the holye Ghoste shall take of his he geueth vs to vnderstande that we receiue his spirite to this ende that we might enioye his benefits For what doth it profite vs Surely it bringeth to passe that we are washed with the bloud of Christ that sinne is abolished by his death in vs that our ould man is crucefyed that his resurrection is of power to bring vs to newnesse of lyfe and finally that wée be pertakers of all his benefits and graces Therefore the spirite geueth vs nothing which is not in Christe but taketh from Christe to geue vnto vs. The lyke also wee muste thinke of doctrine i. Cor. i 30. For he doth not illuminate vs to drawe vs any whit from Christ but to fulfill that which Christ speaketh namely how that Christ is made vnto vs wisedome For it openeth vnto vs those treasures which are hidden in Christ To be short the Spirite doth in ritch vs with no other treasures than with the ritches of Christ that in all thinges Christe may be gloryfyed 15. All thinges that the father hath are myne Therefore sayde I not vnto you that hee shall take of mine and shewe vnto you C. Because Christ had séemed to haue spoken arrogantly lest he myght seeme to deminishe the glory of the father in saying Because he shall receiue of mine he strayght waye maketh mencion of the Father and confesseth that he hath all that from the father which he geueth vnto vs by his spirit But when he sayth that al things which the Father hath are his he speaketh in the person of a mediatoure because they shoulde drawe and receiue from the fulnesse of the same He alwayes hath respect vnto vs and speaketh of his Ritches to inuite vs to enioye the same and among the benefites which by his hand wée receiue from the Father hée reckoneth vp the spirite M. Let vs consider therefore of what dignitye the sonne of GOD is If all thinges are his whiche belong vnto the Father then is he of equall wisedome power and dignitye with the Father Mat. 11.27 and Lorde of all Herevpon it commeth that the Apostle Paule sayeth All thinges are youres and you are Christes i. Cor. 3.21 and Christ is Goddes M. Howebeit Christ speaketh not so muche here of his secréete power as hée doeth of his office 16. After a while and yee shall not see me and againe after a while and ye shall see me for I go to the Father M. The tyme was euen at hande that the Disciples being depriued of the presence of Christ shoulde bée verye heauy and sorrowfull the which sorrowe strayte after the resurrection of Christ shoulde bée tourned into greate ioye By the promise of this euerlasting ioye to come hée comforteth their mindes againe with these wordes B. I therefore speake vnto you of the holye Ghost the comforter by whome hereafter ye must be taught all thinges because the tyme is verye short which I haue to tarrye with you in the fleshe For euen anon I shal be caryed to death but shortly after I shal be restored to you againe but after another manner that is to saye by the presence of my spirite C. Howebeit othersome expounde it thus Ye shall sée me when I am rysen againe from the dead but it shall bée but for a short tyme because strayte after I shal be receyued into heauen But by this consolation he doth rather mittigate the sorrowe which they might conceyue by his absence affyrming that the same shoulde not bée long and so he commendeth the grace of his spirite by which he shoulde be with them for euer And it ought not to séeme absurde that he affyrmeth him selfe to be séene when he dwelleth in his Disciples by his spyrite for although he bée not discerned with our eyes yet notwithstanding Faith beholdeth Christes presence his presence is felt and seene with the eyes of fayth It is true which the Apostle sayeth VVee knowe that so long as wee are at home in the bodye 2. Cor 5.6 wee are absent from the Lorde For wee walke by fayth not after outward apperance Therefore the grace of the spirite is a glasse for vs in the which Christ wyll be séene according to this saying of Paule Though wee haue knowne Christ after the fleshe 2. Cor. 5 6 nowe yet henceforth knowe wee him henceforth no more 17. Then saide some of his Disciples betvven them selues vvhat is this that hee saieth 18. vnto vs After a vvhile and ye shall not see me and again after a vvhile and ye shall see me and that I go to the Father M. The matter it selfe of the which the Lorde spake as it was rare and seldome hearde so was it obscure vnto the Disciples and not easye to bée conceyued R. For fleshe and blood is deaffe at the Preaching of the Crosse and vnderstandeth nothing that is spoken of the Crosse For howe oftentimes had hée toulde his Apostles that hée woulde goe vnto the Father and take possession of a newe kingdome Howe often had hée made mencion of his Passion Notwithstanding they doe not as yet vnderstande the same so blynde is our nature in the worde of God without the spirite of Christ Suche is the doctrine of Christ that it requireth not carnall hearers but spirituall bearers and this is the cause that so fewe doe truelye vnderstand the same Notwithstanding wée must noate that not all but some of the Apostles not vnderstanding the wordes of the Lorde spake thus among them selues for they were not al of like capascity and wisedome 19. Iesus perceiued that they would aske him and sayde vnto them Doe yee enquire among your selues of that I saide After a while and ye shal not see mee and againe after a whyle ye shall see me R. This is an example of gentlenesse and carefulnesse Of gentlenesse in
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
he addeth another cause why he prayed so earnestly for hys Disciples bicause shortly they should be destitute of his corporall presence by enioying the whiche they were as yet cherefull So long as he was conuersaunt with them he gathered them and nourished them euen as a Henne doth hir Chickens vnder his winges and nowe gooing away he desireth of the Father to protect and defende them the whiche he dothe in respect of them For he séeketh to remedie their feare that they mighte staye themselues vpon God him selfe to whome he nowe deliuered them as it were from hande to hande M. Therefore nowe we see howe the moste faythfull and louyng Lorde was not so desirous to go vnto the Father that he regarded not the condition of his Disciples but carefully considereth in what state to leaue them after his departure Héereof commeth no small consolation when wee heare that the Lorde is the more carefull for the saluation of hys when he leaueth them according to hys Corporall presence For heereof wee maye gather that we also at thys day labouring in the world are regarded of hym in so muche that hee sendeth helpe vnto vs when wee are in trouble euen from hys heauenly glory Holy Eather kepe thorough thy owne name M. Hee knewe that they shoulde be subiect to many daungers in this world and therefore hee prayeth that they maye be preserued by hys Fathers prouidence C. For all hys prayer tendeth too that ende least hys Disciples shoulde bée discouraged as though their Corporall state shoulde bee the woorse by the misse of the Corporall presence of their Maister As if he should say My Apostles shall abyde persecution of the worlde for the Gospell Wherefore I praye that they faynte not vnder the heauie burthen of the crosse M. He addeth In thy name For bicause they were consecrated to the name of God and shoulde suffer many aduersities in the worlde for his sake he prayeth that they maye bee preserued in or by hys name R. For the name of GOD is a most strong tower Prou. 18.10 Therefore the name of GOD can defende the Faythfull man from all euils and from the dartes of Sathan C. The summe then is thys When the Corporall sighte of Chryste is taken from the Disciples they sustayne no losse bycause God receyueth them into his protection whose power is euerlasting He ascribeth the maner of sauing saying That they may be one For those whome the heauenly Father hath decreed to saue he gathereth into the holy vnitie of fayth and of the spirit But bicause it is not sufficient for mē to agrée togither in one he addeth this Euen as we are one For then our vnitie shall be happie if so be it set foorth the Image of God the father and of Christ euen as the waxe in the which the King or Signet is printed carieth the marke or print of the same A. But concerning the vnitie of the father and the sonne reade the tenth Chapter going before beginning at the .30 verse and in the verse folowing 12. Whyle I was wyth them in the worlde I kepte them in thy name those that thou gauest mee haue I kepte and none of them is loste but that loste childe that the Scripture mighte bee fulfilled C. Christe sayth that he hath kepte them in hys Fathers name bicause he made hym selfe onely a Mynister whiche dyd nothyng but by the power of GOD. Hée therefore thynketh it not méete that they shoulde nowe peryshe as though the power of GOD by hys departure were extinguished or beade R. As if hée shoulde say Hytherto I haue confyrmed the Apostles wyth the worde of the Gospell yea I haue lefte nothynge vndoone that myghte keepe them wythin the bandes and duetie of Faythe and I haue kepte them that none shoulde perishe but onely that Iudas Iscarioth of whose fall the Scripture before testified And nowe because I am gooing away I committe them to thy charge For I shall be delyuered too the Aduersaries and shall bée lefte in the handes of the wycked that in deryding mée they shall saye He saued others hym selfe he can not saue Wherefore I resigne them ouer into thy hande that they maye bee preserued from all euill C. But this séemeth very absurde that Chryste shoulde sette ouer vnto GOD the offyce of sauyng and preseruing as thoughe he hauyng ended the course of hys lyfe leassed to bee their kéeper But this is thus aunswered That Chryste speaketh onely héere of the visible custodie whiche had an ende in the death of Christe For so long as he was conuersaunte on earth he needed not to borrowe any other power to preserue hys Disciples But all this is referred too the person of the Mediator whiche appeared in the fourme of a seruaunte for a tyme. But nowe he commaundeth his Disciples so soone as they beginne to wante but the least helpe to lyfte vp theyr eyes to heauen Whereby wée gather that Chryste dothe no lesse preserue the faythfull at this daye than he hathe doone in tyme paste but after an other manner because the deuyne Maiestie openly shineth in him R. For if so be Christe kepte and preserued hys before hee entered into the Kyngdome of hys Father and satisfyed the desire of the Faythfull concernyng ioye howe muche more shall he keepe them nowe seeing he hathe iustified them by hys Deathe and Resurrection For nowe oure saluation is more neere than when wee beleeued And seeyng when as yet wée were Synners Chryste dyed for vs muche more nowe wee beeing iustified by his bloud Rom. 5.6 shall bée saued through hym from wrath M. Furthermore let vs note héere howe Chryste saythe that he hath kept hys Disciples in the worlde For suche is thys worlde that the Electe haue nede of Gods preseruation so long as they are in the same C. Whereas he maketh exception heere of Iudas it is not wythout cause For althoughe he were none of the Elect and of Gods flocke yet notwithstāding the dignitie of his office made him seeme so to be Neither woulde any man haue thought otherwise of hym so long as he was in that office Therefore in respect of Grammer the exception is improper but if we consider the matter all men will say that it behoued Christe so to speake Moreouer lest any man shuld thinke that the eternall election of God was voyde in the destruction of Iudas he addeth héerewithal that he was the sonne of perdition by whiche words he giueth to vnderstand that his ruine and destruction which sodenly appeared in the sight of men was from the beginning knowne vnto God It appeareth therefore very well that Chryste knewe for whome he prayed and for whome he prayed not M. By this perdition of Iudas wée may gather that there is no hope of saluation for those whiche following the steppes of Iudas persecute the truthe of Chryste for filthye gayne whereby they manyfestly declare that they are borne the children of perdition seeyng the same happened too
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
Gospell not to liue at their owne pleasure but that their light might shine before men not to be Princes of this worlde but to beare the crosse wyth Christ Who came not to be ministred vnto Mat. 20.28 but to minister him selfe and to giue his life a redemption for many M. Wherfore let the Bishoppes of Rome marke well and sée how they defend their Lordship which they haue in the Churche vnder the pretence of Christ 19. And for theyr sakes sanctifie I my selfe that they also mighte be sanctified through the truthe R. To sanctifie is to ceparate to diuine vses C. Therefore in these words he doth more playnly explicate from whence that sanctificatioÌ„ doth come which is wrought in vs by the doctrine of the Gospell namely bicause he hath consecrated him selfe to the Father that his holinesse mighte appertayne vnto vs. For as the blessinge is extended from the firste fruites to the whole increace euen so the spirite â—f God doth sprinkle vs with the holinesse of Christe and maketâ— vs partakers of the same and that not onely by imputation for by this meanes he is sayde to be made vnto vs righteousnesse but he is also saide to be made vnto vs sanctificaon .1 Cor. 1.30 bicause after a sorte he offereth vs to the Father that by his spirite we may be renued into true holynesse And althoughe this sanctification perteineth to the whole lyfe of Christe yet notwithstanding it is specially to bée seene in the sacrifice of hys death bicause then he appeared to be a true Priest whiche consecrated the Temple the Altar all the Vessels Exod. 29.1 and the people by the power of his spirite A. Euen as before tyme in the Lawe it was shadowed R. Christe therefore sanctifieth him selfe That is he is made the instrument of God the Father by whiche he is glorified he offereth and sacrificeth him selfe that we also may be made the instrumentes and true sacrifices of hys diuine glory Sanctification M. For Christe hath not so sanctified hym selfe for vs that we may abide prophane and farre separate from the communion of his spirite and sanctification but although we be saued by hys onely holynesse yet notwithstanding we are sanctified also by the participation of his spirite They which are voyde of the same promise vnto them selues in vayne the fellowship of Christ Wherevpon the Apostle sayth Rom. 6.4 VVe are buried vvith him by Baptisme into his deathe that lykevvyse as Christe vvas raysed vp from the dead by the glory of the Father euen so vve also shoulde vvalke in nevvnesse of lyfe And in another place he sayth Roma 12.1 Offer vp your bodies a quicke sacrifice holy and acceptable vnto God vvhiche is your reasonable seruice This therfore is the sence meaning I sanctifie my self that is I dye for them that they by my death may be filled with the spirite of sanctification and may be made the holy vessels of God by the reuealed spirite of the Gospell M. This the Apostle comprehendeth in these wordes Hebr. 10.10 In the vvhiche will we are made holy euen by the offering of the body of Iesus Christe once for all In the truthe The worde of God is the truth euen as Christ sayd before Therefore the sanctification of the ministers of Christe and of the faythfull Acts. 15.9 Fayth maketh al thinges cleane consisteth in the truthe of Gods worde vppon the whiche fayth is grounded by whiche God purifieth the hartes Without this all things are prophane and vncleane 20. Neuerthelesse I pray not for them alone but for theÌ„ also which shall beleue on me through their preaching R. Thirdly Christe prayeth for all the faythfull whiche should be to the ende of the world This verily bringeth great consolation For if so be through the doctrine of the Gospell we beléeue in Christ there is no cause why we should doubt but that with the Apostles we are vnder Gods protection so that none of vs can perishe This praier of Christ is a quiet hauen into the whiche whosoeuer entereth he is safe from all perill of shipwracke for his wordes are of as great force as if he had solemly sworne that he is carefull for our saluation R. And firste of all this place confirmeth the authoritie of the Apostles agaynst those which very contemptuously extinuate and disprayse the preaching of the Gospell by the Apostles Prou. 20.9 for that they were men also subiect vnto errours And it is true that they were men in lyfe and in workes for who can say my harte is cleane but they preached the doctrine of the Gospel not by humaine but by the diuine ministerie Wherevppon Christe also prayeth for those which shoulde beleeue through their preaching Furthermore let our consciences be confyrmed agaynst the worlde and agaynst all the afflictions of the worlde For so soone as Christe prayed the Father hearde and the father hearing what remayneth but hys grace and readie affection towarde vs C. Let this also suffice vs whiche knowe that our fayth is founded vppon the Gospell preached by the Apoples though the worlde condemne vs a thousande tymes namely that Christe acknowledgeth vs for his speciall charge and coÌ„mendeth vs to his father Ioh. 11.41 of whom he can not choose but be heard C. When he addeth Throgh their preching He very well expresseth the forre and nature of fayth M. Euen as the Apostle Paule also Rom. 10 17 when he sayth that fayth coÌ„meth by hearing And the worde of the Apostles is nothing else but the Gospell which they were commaunded to preach in the worlde Mar. 16.15 C. Wo then vnto the Papistes whose fayth is so farre from thys rule that they are not ashamed most blasphemously to say that the scriptures are like vnto a Shipmans hose and to a nose of waxe and that therefore the tradition of the Churche shall be their direction and rule of fayth But let vs be assured that the same fayth onely is approued of the sonne of God our Iudge alone whiche is conceyued by the doctrine of the Apostles For there shall no certayne testimonie any where else bee founde than in their writinges We muste also note what fayth the word of the Apostles doth bring foorth This Christ declareth when he sayth Which beleeue in me Let nowe the Iewes Turkes and Romishe rable glory of their fayth but it maketh no matter what euery one beleeueth and in whome he beleeueth Euery doctrine hath his fayth but the Apostolicall doctrine begetteth onely the faith in Christ And this faith alone is partaker of this prayer of Christ of the promises concerning euerlasting life 21. That they all maye be one as thou father arte in me and I in thee and that they also may bee one in vs That the world may beleue that thou hast sent me R. That which Christ prayed for his Apostles he nowe also prayeth for all the faythfull that they might be of one fayth
of one spirite Ephe. 4.5 and of one Baptisme and might acknowledge one Lorde C. Therfore he prefixeth agayne the scope of our felicitie in vnitie and not without cause For this is the destruction of mankinde that the same béeing drawen and fallen from God is lame dispersed and confounded in it selfe Therefore the repayring therof is contrary namely that the same must grow togither into one body euen as the Apostle Paule saith He gaue some Apostles Ephe. 4.13 and some Prophets and some Euangelists and some Shepheardes and Teachers to the gathering togither of the Saincts into the vvorke of ministration into the edifying of the bodye of Christ till we all meete togither into the vnitie of fayth Wherefore so often as Christ maketh mention of vnitie Vnitie in Christ let vs remember howe horrible the dissipation and confusion of the worlde is without him Furthermore let vs know that this is the beginning of a happie life if so be we all are gouerned and do liue by the only spirite of God Vnity is the gift of God M. But withall let vs remember that this vnitie commeth not but by the gifte of God Therfore Christ prayeth the Father that he woulde giue vnto them to be one This gift is not gotten but by the spirite of God The spirite of the fleshe and of the worlde is not the spirite of vnitie but of discordes R. Among the wicked there is not one fayth for one beleeueth in his fasting another in his sacrifices this fellow beleeueth in Sainct Nicholas and that fellowe in Sainct Michaell some in the blessed Virgin and other some in Sainct Anne and looke howe many men so many Goddes there are among the wicked Therefore the true vnitie is among Christians only which are of one spirite whiche haue one Lorde and one Sauiour C. Moreouer we must note that so often as Christ in this chapter pronounceth him selfe to be one with the Father he speaketh not simply of his deuine essence but is called one in the person of a Mediator in that he is our head A. Sainct Iohn comprehendeth this coniunction of the which Christ speaketh heere in few words saying 1. Iohn 1.3 That vvhiche vvee haue seene and heard wee shew vnto you that you also mighte haue fellowsippe with vs and that our fellowship may be with the Father and wyth his sonne Iesus Christ 1. Ioh. 2.24 Rom. 12.4 1. Cor. 12.12 And in another place If that abide in you which ye haue heard from the beginning yee shall continue in the Sonne and in the Father That the worlde maye beleeue C. Some by this worde vvorlde vnderstande the Elect which at that time were dispersed But bicause throughout thys whole Chapter by the world he meaneth the Reprobate the contrary sentence and opition is better allowed In the .25 verse folowing he separateth the world of the which he speaketh héere from the faythfull And this worde Beleeue is improperly put by the Euangelist for the word knovv seeing the wicked béeing conuinced by experience it selfe do vnderstande and perceyue the heauenly and diuine glory of Christ Thus it commeth to passe that in beleeuing they beléeue not bicause this sence and vnderstanding dothe not pearch into the internall affection of the minde And this is the iust iudgement and vengeance of God that the eyes of the reprobate shuld be blinded with the brightnes of his diuine glory which are vnworthy of his sincere sighte R. Christ therefore prayeth his Father that he woulde confyrme the faythfull in one spirite that all the worlde may know that he came by deuine authoritie into this worlde And this began fyrst to be fulfilled Act. 4.32 when by the sending of the holy Ghost the faythfull had one harte and one mynde The which thing was wonderfull in the eyes of the worlde in so muche that the wycked were constrayned to cry This is the finger of God and the right hande of the most highe 22. And the glory whiche thou gauest me I haue giuen them that they also may be one as we also are one C. Marke and consider that there was suche an example expressed in Christe of perfect blessednesse that he had nothing proper to him selfe but was rather made riche to enriche all those that are hys faythfull seruaunts This is our blessednesse that the image of God should be repayred and framed anew whiche before was decayed and destroyed by sinne For Christe not onely as he is the eternall worde of God is his liuely Image but also hathe the expresse picture of his Fathers glory ingrauen in his humayne nature of the whiche he is made partaker with vs that he mighte transfigure his members into the same The same also Paule teacheth 2. Cor. 3.18 VVe all beholde as in a myrrour the glory of the Lorde with his face open and are chaunged into the same similitude from glorye to glorye Whervpon it foloweth that none shall be counted for a Disciple of Christ but he in whom the glory of God imprinted by the Image of Christe as by a signet is expressed Notwithstāding ther are some which by this glory which Christ confesseth that he hath receyued from his Father vnderstande the loue with the whiche he was loued of the Father before the foundation of the worlde of the whiche glory he will speake anone Other some refere it to the glory of Myracles and to that ample power of the spirite By which the first beleeuers that is to saye the Disciples wrought greater Myracles than the Lord him selfe that this place mighte agree with that of Marke The signes shal follovve them that beleeue Ma◠16.17 In my name they shall caste oute Deuils They shall speake with nevv tongues c. The reste by this worde Glory vnderstande the Gospell the whiche Christe gaue vnto the beléeuers For if the ministration of condemnation be glory much more shall the ministration of righteousnesse excell in glory But the first exposition is best to be allowed 23. I in them and thou in me that they be made perfect in one that the world may know that thou hast sent me and hast loued thē as thou hast loued me M. Christ speaketh not héere of that perfection of vnitie by which he is one with the Father but of that manner of vnitie by which he is vnited in the Father and the Father in him And he speaketh as a Mediator by whome we are made one with God C. For his purpose is to shewe that all the fulnesse of goodnesse and that also which was hidden in God was now openly to be séene in him that he might make his members partakers of the same euen as the water flowing from the Condite head to diuers places by pipes serueth diuers Cities and watereth sundry fieldes When he addeth And hast loued them as thou hast loued me He noteth the cause and originall of loue As if he should say Bicause thou haste loued them thou
sentence but bicause by their prudence they might deliuer the oppressed to the iudge as the matter concerning him were sufficiently examined and knowen M. They made haste to finishe their purpose leste the wicked acte might be preuented or let by any tumult or trouble C. The Romaines called as wel the house of the Lieftenante as the Tribunall seate where iudgement was commonly giuen the iudgement haule It was in the morning A. Reade the exposition of this in the 27. of Mathew in the .11 verse Also concerning the reste of this chapter reade our commentarie vpon the sayd 27. chap. begynning at the sayd verse ⧠The .19 Chapter Then Pilate toke Iesus therfore and scurged him M. IT appeareth by that whiche followeth wherefore Pilate caused the Lord to be scourged R. He saw that the Iewes were so enuious against Christ that no persuation nor fayre speach could stay them from murdering him Wherefore to auoide a greater mischiefe whiche was the kylling of an Innocente hée chose a lesse punishmente C. Hopyng that the Iewes by this meane punishement would be contēted whē Christ was scourged M. But this purpose of Pilate though it were directed to auoyde the necessitie of killing Christe yet notwithstanding it can not be defended as well done For he shoulde fréely haue deliuered the Innocente and haue deliuered him out of the handes of the wicked and not to haue scourged him C. And whereas he laboreth so earnestly and profyteth nothing we muste therein consider Gods decrée by whiche Christe was appointed to death Yet notwithstanding his innocency was often times mayntayned by the testimony of the Iudge to the ende we might knowe that he béeing frée in all thinges from sinne was made gylty for others and sustayned the punishemente due for the sinnes of other R. Moreouer the Lord declared in his onely begotten Sonne how he will haue hys Electe and adopted sonnes to be handled in this worlde For if he suffered his onely begotten Sonne to be scourged how much more will he suffer his adopted Sonnes too be whipped and scourged Pro. 3.12 Apoc. 3.19 Whome the Lorde loueth sayth Salomon he correcteth and he scourgeth euery sonne whom he receiueth 2. And the souldiers wounde a Crowne of Thornes and put it on hys head and they did on hym a purple garment This no doubte was done at the commaundement of Pilate to set some note of offence vppon the Sonne of God bycause he made him selfe a king and this he did to fulfill the madnesse of the Iewes as if he had beene perswaded that Christe was rightly accused of them Notwithstanding the souldiers wente beyond their commission and delte more cruelly with Christe then they were commaunded euen as all the wicked are wente to doo who when any occasion of euill doing is offered vnto them gréedely take the same R. For the souldiers with contempte Crowne Christe put on him Purple and giue him a reede in his right hand for they heard that he desired a kingdome but while the wicked deryde and contemne him the purpose of God hath his effect For by these ceremonies Christe is set in his kingdome and it is declared that the kingdome of Christe is not of this world that is to say glorious in the flesh adorned with pompe mightie in external power but a thorney and purple kyngdome that is subiecte to afflictions and passions 4. Pilate wente foorthe agayne and said vnto them Behoulde I bryng hym foorth vnto you that ye may knowe that I finde no fault in hym M. Pilate testifieth againe of the innocency of Iesu A And therfore he pronounceth sentence againste him selfe For if so be Christe be subiect to no fault why was he wipped by the commaundemente of the Iudge After the same manner the tyrants at this day whiche cruelly vexe and torment the professors of the Gospel pronoūce many thinges against them selues wherby they shall one day be iudged For they say Woonderfull is the condition of these heretiques they haue nothing in their mouth but the woorde of God they talke alway of God and of Christe and contenting them selues with the word of the Gospell they contemne humaine traditions as superfluous many suche lyke thinges they speake by which they pronounce the cause of the Godly to be most Iuste and them selues moste wicked wretches R. As touching the ciuill law Christe of right shoulde haue beene sette at lybertie seeing the sentence of the Iudge was satisfied and the Ciuill lawes can geue to one cause but one punishemente But this is the lotte of Christ and of the Gospell in this worlde to haue wrong and iniustice in this worlde offered him For as at another tyme Christ was condemned by the Phariseis hys cause not heard and the Gospell contemned before it was knowen euen so at this time Christe though he were cleare and quit by the sentence of the Iudge yet notwithstanding impietie would haue hir pleasure 5. Then came Iesus foorth wearing a crowne of thorne and a robe of purple and Pilate sayth vnto them behoulde the man M. To the ende Pilate might somewhat pacifie the Iewes and might bring them to humaine compassion and pitie he fyrst pronounceth Christe to be an innocente secondly he willeth them to behold with more pittifull eyes the man myserably handeled and intreated and to laye asyde their furie As if he shoulde say if ye be men haue pittie vppon thys poore man miserably intreated if he be iuste discharge the Innocent R. But they were so farre from being satisfied and appeased that they waxed more outerageous than they were before crying with a lowde voyce Crucyfie him Crucifie him With the lyke voyce the mad Ethnix cryed out againste the Christians saying To the Beastes To the Beastes Away with the Church robbers away with them A. So the Papistes at thys day cry out against the professors of the Gospell To the fyre To the fyre To whome we may more modestly answere To the Scriptures To the Scriptures and as the Prophet speaketh To the lawe and to the testimony But these miserable men heare not this voyce C. Wonderfull verely was the madnes of the people of the Iewes and theyr crueltie no lesse whose myndes coulde not bée moued to pittie and mercie by so sorrowfull a sight But God was the moderator of all these thinges that hée myght reconcile the worlde to him selfe by the death of hys Sonne A. Concerning the verses following reade oure commentarie vppon the .27 of Mathew beginning at the .23 verse 31. The Iewes therfore because it was the prepartion of the Sabbath that the bodies shoulde not remayne on the crosse on the Sabbath day for that Sabbath day was a hie day besought Pilate that theyr legges myght be broken and that they myght be taken downe M. Thus far commeth the hystorie of the passion and crucifying of the Lorde and the Euangelist goeth forward with that which happened after the death of Christe C. Therfore that whiche he telleth concerning the Iewes
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
knowe Touching the calling of him the Lambe of God and what is thereby to be noted it is already declared in the nine and twenty verse 37 And the two disciples heard him speake and they followed Iesus M. They did as yet directlye folow Iesus forsaking al that they had for they were afterwarde called of Christ but they followed him to get some knowledge of him the whiche when they had gotten they returned to theyr owne againe But let vs note the disposition and example of these twoo first in this that although they were of the Disciples of Iohn with others moe yet notwithstanding they did not so stacker that they woulde not geue eare and credite to his woord as some other of the Disciples did who were nothing moued with all these testimonyes concerning Christ to ioyne them selues vnto Christ naye they vpon a rashe zeale did greatlye withstande the opinion and Iudgement of theyr Maister Secondlye in this that it is shewed wherevpon they were moued to followe Christ The twoo Disciples sayth hee heard him speake and they followed Iesus Therefore by the hearing of the worde which Iohn preached concerning Christ they were moued to followe Christ As yet they had séene no Myracle neyther had they hearde of any Myracle done by Christ Christ therefore was at the first made manifest by Iohn in the woorde and not by the admiration of Myracles And thus are Gods elect satisfied who desyre not Myracles but are content with the worde of God The wicked generation sayde Iohn 6. VVhat signe doest thou that we maye see and beleeue thee And againe Maister Math. 12 wee would see a signe of thee B. Moreouer we sée that God in due time bringeth all thinges to passe Iohn many times before had witnessed bothe to the people and also to his Disciples concerning Christ Iesus and yet notwithstanding it was reserued vntill this moment of time that Christ the Maister of life should bée knowne and that the Disciples of Iohn should geue credite to the testimony of theyr Maister Therefore when the worde of the Gospell is eyther foulye contempned of Hogges or outragiouslye reiected of Dogges it must bée yet constantly and with good hope Preached and committed to the heauenlye Father that he wil make the same effectuall when and in whom it shall please him 38. And Iesus turned about and sawe them follow him and saith vnto them what seke ye They sayd vnto him Rabbi whiche is to saye if one interprete it Maister where dwellest thou C. As Christ had offered him selfe to his Disciples that they might come vnto him euen so nowe they comming vnto him he gently annimateth and exhorteth them Neyther doeth he tarry to let them mooue the question first but asketh them saying VVhat seeke yee M. He was not ignoraunt what they sought for But thus he meant by his gentlenesse to make them more bolde and take from them al shamefastnesse For he doth very wel first of all to demaunde what they seeke because it maketh verye much what they seeke for which followe Christ One sayde vnto Christ Maister I wil followe thée whether soeuer thou goest But because he sought not for that thing in Christ which he shoulde haue sought for he was not admitted to bée a Disciple but hearde it sayde vnto him The Foxes haue holes Math. 8 and the Birdes of the ayre haue nestes but the Sonne of man hath not where to rest his head C. But this so gentle and friendly inuitacion which pertayned to these twoo doth now pertaine vnto all men Wherefore we néede not feare that Christ will hyde him selfe from vs or will denye vs accesse vnto him If he perceyue that we desyre to come vnto him but will rather stretch foorth his hande to helpe our indeuours And howe should not he helpe those that come vnto him which séeketh a farre of those that go astray that he might bring them into the waye They sayde vnto him Rabby M. They woulde not slightlye and with circumstaunces by the waye shewe vnto him what they sought for but as it was néedefull in a matter of waight meant to declare vnto him theyr minde a parte and that more exactly and to vnderstand of him the worde of trueth therefore they aske of him where he dewelleth or as it is in the Gréeke texte where hée abideth C. The name of Rabbi was common to greate men and such as were of honour and great calling But here the Euangelist sheweth another vse of this worde in his time namelye that Doctours and interpretours of the woorde of GOD were saluted with this name Althoughe therefore as yet they knowe not Christ to bee the onelye Maister of his Churche yet notwithstanding they being mooued with the title that Iohn gaue vnto him they doe count him as a Prophete and teacher the whiche is the first steppe to aptnesse to be taught Where dwellest thou By this example we are taught not to be content with the naked bare sight of Christ but also to séeke where his abiding place is that he maye receyue vs as Ghestes For there are some which smel the Gospell a farre of and so they suffer Christ sodainelye to vanishe awaye and to let slippe whatsoeuer they had learned of him And although they were not then made his Disciples yet notwithstanding there is no doubt but that the same night he did more fully instruct them insomuch that a litle after they were wholly addicted vnto him 39. He sayth vnto them Come and see They came and sawe where he dwelt and abode with him that day for it was about the tenth houre Come and see M. Who can sufficientlye expresse this great facillitye and humanity of our sauiour Christ He might honestly haue made a deniall of that whiche they demaunded or in twoo words haue shewed them the place of his abiding but he is so farre from being offended with theyr vntimelye comming that he inuiteth and biddeth them to come and sée his Mansion place when they demaunded where the same was Iohn 6 R. Christ therfore receyueth so many as come to him in faith and reiecteth none Nay he calleth all men vnto him saying Math. 11 Come vnto mee all yee that trauell and are heauy laden and I will ease you Great therefore is the facillitye and gentlenesse of Christ toward these Disciples First he asketh them what they woulde haue and then of him selfe he biddeth them home to his lodging although in time not conuenient no doubt to the ende they might lodge with him all night and might heare more of him But in that he sayth Come and see and sayeth not rather I dwell here or I dwell there It seemeth to declare that no man can knowe Christ a right except he haue experience of the féeling of Christ by faith They shall be all taught sayth the Prophete of God But that feeling of faith commeth not but by the ministerye of the woorde Esay 54 Who so euer
to be taught and méeke although he shoulde vse the moste vile man in the whoale worlde to teach vs. For there is no greater plague than when our eares are stopt with disdayne lest we shoulde voutsafe to heare hym who admonisheth vs for our profite And they caste him out R. Behoulde how impietie is prouoked by the confession of the name of Christ and what fruite hipocrisy bringeth forth béeing rightly mooued For one while procéeded from the Phariseis hatred another while enuie somwhile deceite another time anger somtime rayling and reproche and another while contempte of their neighboure to be shorte what wickednesse doeth not come of Infidelitie Christ the authoure of all goodnesse being reiected Bv. They cursse and excommunicate the constant Confessoure of Christ they declare hym to be an heritique a wicked person and one vnworthy to be hearde and not to be vsed in familliaritie and frendshippe by good men M. But what had hee done worthy of reproche and what was he In their Iudgement he was altogether borne in sinne he beganne also in their presence to teach and to deuine But verely they knewe well ynough before they called him the second tyme that he was borne blinde and also that he was a begger Wherefore then doe they call suche a one before them againe Verely they hoped to haue abused his simplicitie Euenso our Doctours and Rabbines when they sée oportunitie call before them ignoraunt and vnlearned men but when they sée that striue against their purpose they contumeliously reiect them C. But as concerning the manner of obiection although it may be that by violence they cast him out of the Temple or Sinnagoge yet notwithstanding the meaning of the Euaungelist seemeth to be that they excommunicated him and so their election bare a countinaunce of Lawe and equity And this doth better agrée with the text because if hée hadde bene cast foorth by contumelye and reproche onelye it was not of so great waight that the same shoulde haue come by fame vnto Christ Bv. Therefore because they had excommunicated him they hoped that none woulde here a man so excommunicated or beléeue his wordes and testimonies which was accursed C. But we are taught by this example howe friuilouse and vayne the curse of the enemies of Christe is and howe litle it ought to bée feared If so be wée bée cast forth of that congregation in the which Christ raigneth we must account it a horrible Iudgment against vs because we are geuen to Sathan and because wée are banished from the kingdome of the Sonne of god But we ought willingly and of oure owne accorde to flée from that place where Christ doth not gouerne by his word and holy Spirite although no man doth expell vs so farre we ought to be from fearing that cruel Iudgement which the wicked exercise against the seruauntes of Christ R. The godly beleeuing in Christ must be as the excrementes and of stouringes of this worlde 35. Iesus heard that they had excommunicate hym and when he had founde him hee sayde vnto him Doest thou beleeue on the Sonne of God M. The Euangelist here speaketh simply and according to the common manner of speache saying when Iesus had hearde that the Phariseis had cast forth or excommunicate this blind man and when he had founde him c. and he meneth that this eiection and excommunication of the blind man was by and by knowen abroade Also whereas hée sayth that the Lorde founde the blynd man doth it more to describe vnto vs what happened abroade than to declare that the Lord did séeke after the blynd man of purpose to finde hym If so be the blinde man had béene kept still in the Sinagogue it was to be feared lest hee being drawen by little and little from Christ shoulde haue fallen into the same destruction with the wicked Now christ méeteth with hym out of the temple as he wandereth abroade he receiueth and imbraceth him whome the Priestes had caste forth he erecteth him whome they had cast downe and offereth lyfe vnto him which was geuen to death Of the lyke we haue had experience in oure tyme. For when Luther and suche lyke reproued in the beginning the grosser sorte of abuses of the Pope he had small or almost no féeling at all of pure Christianisme But after the Pope had thondered out his curses agaynst them and when they were cast forth of the Sinagogue of Rome by terrible Bulles Christ reached forth his hande vnto them and made him selfe fully knowen vnto them Thus we sée that there can be nothing better for vs than to be farthest from the enemies of Christ that he maye approch more nere vnto vs. C. For to be eiected of the Phariseis is to be ioyned vnto Christ Therefore they which suffer anye reproche or euill for the truthes sake of Christ are most speciallye honoured of GOD. For as hée which spendeth his money for Gods sake shall finde them and hee which hateth his soule doth most of all loue the same euen so hée which suffereth reproch for Gods sake is much honoured of God Bv. Yea it is necessarie that they bée first condemned and cast foorth of the companye and congregation of infidels which will or desire to be receyued of Christ and to be in the number of his Disciples For except thou departe from Antechrist and from the wicked Christ will neuer receyue thée and the congregation of the saintes will not acknowledge thée For whome the Phariseicall pride reiecteth Christ receyueth and imbraceth For to be secluded from the communion and felowshippe of the wicked is to be ioyned vnto Christ and to be condemned of those which séeking to establish false righteousnesse doe resist the true righteousnesse of God is to be approued also to be reproched and abased by those which seeke theyr owne glorye to obscure the glorye of Christ is great prayse and glorye and to receyue cursynges of the accursed is to be blessed of Goo Bv. Let them therefore reioyse and be glad in Christ whome the wrath of the Byshoppes of Rome hath cursed for receyuing the Gospell For the Lorde will tourne his cursyng into blessing Doest thou beleeue on the sonne of God M. Christ doth not aske to learne as though he were ignoraunt of his minde but to teache this man and the heareres which stoode by the true manner of iustification C. And because hée speaketh vnto a Iewe who knowing the doctring of the Lawe from his Childehoode had learned that God had promised a Messias hée exhorteth him to followe him and to giue his name vnto him Howbeit hée vseth a more honorable name Mat. 22.42 than they were wont then to vse For the Messias was onely counted the Sonne of Dauid 36. Hee aunswered and sayde who is the Lorde that I might beleeue on him Bv. The blinde man not knowing Iesus as yet by his face yet notwithstanding hauing an earnest desyer to knowe him he asketh him VVho is that sonne of