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
kingdome consulted among them selues to take Iesus and to make him a King perswading them selues that they shoulde haue plentye of all thinges stoare of Vitails Ritches pleasure the glorye of the world libertye and other worldlye commodityes if so bée it were their chaunce to haue suche a King C. But they greatly erred fyrst that they toke liberty to them selues to make them selues a King For the Scripture appointeth this onelye to GOD euen as it is sayd in the Psalme Psal 2.6 I haue appointed my King Furthermore what King woulde they haue him Surelye an earthly King the which was far disagréeing from his person Ioh. 18.36 A. For hée sayth My Kingdome is not of this worlde M. But why rather dyd they not consult to come to heare the worde of GOD of his mouth according to the wordes of the Prophesie the which truelye had beene more agréeable to this confession This is of a trueth the same Prophete than to séeke a kingdome Carnall Christians And this is the manner of carnall Christians to neglect that which pertayneth to the sauing health of the inwarde man and carefullye to séeke that which is earthlye that is to say to disdayne and loathe that which trulye belongeth to Christ and for which cause hée came into this worlde and gréedelye to followe that thing whiche is not comprehended in the dispensation of Christe taken in hande for our saluation and for the which he descended not into the earth C. Hereby let vs learne howe daungerous a thing it is in Diuine matters leauing the word of God to followe our owne sence and Imagination For there is nothing but it doeth corrupt the ouerthwart towardnesse of our minde And what doth the pretence of zeale helpe when as by our ouerthwart and disordered worshippe we are more iniurious to God than if a man should of purpose and wyllingly withstand his glorye It is also here to bée noated that it is sayde that they woulde take him and make him a King C. For they meant violentlye and against his wyll to make him a King The fleshe more busye in his works there is the Spirite M. Thus the fleshe is more vehement in the wycked and vngodlye purposes thereof than is the Spyrite in those thinges which are iust and godlye So Iudas laboured watched made spéede and by no meanes rested vntyl hee had most wyckedlye finyshed that whiche hée had trayterouslye taken in hande Mat. 26.16 In the meane time the Apostles slepte So wée reade of the builders of the Towre of Babilon This they beginne to doe Gen. 11.6 neyther can they nowe be stopped from whatsoeuer they haue Imagined to doe C. But if wée desire to haue that honour acceptable to God and to his Christ which we geue vnto him wée must alwayes consider what it doeth requyre And verylye they which honour GOD after theyr owne inuencions doe after a sort violently withstande him séeing the foundacion of true worship is obedience Hee daparted againe into a Mountaine Iesus whiche desyred a farre better kingdome and who came to this ende to teache vs to contemne Ritches pleasures and the glorye of this worlde being not ignoraunt what they went about withdrewe himselfe againe out of the waye to the Mountayne from whence hée came before to féede them And hée alone went priuilye asyde in such manner that it might not bée thought that he fled R. For his kingdome was not carnall but spirituall as it was notablye discribed before by the Prophetes For the kingdome of Christ is the kingdome of truth of righteousnesse of peace and of euerlasting lyfe Kingdom of Christe is not of this world For these are the Cities and Townes if wée maye so speake ouer which Christ hath the rule For although he doth rule and gouerne in the whole worlde from the one Sea to the other yet notwithstanding hée doth not rule according to the manner of this worlde neyther doth hée desire such a kingdome as the Princes of this world haue Of the which kingdome ye maye reade more in the first of Luke and in the seuen and twentye Chapter of Mathewe And this is not to bée pretermitted that Christ priuilye conueyed him selfe awaye from those that would haue made him a King and wyllinglye offered him selfe to those that sought to carrye him to the Crosse Leauing an euident example behinde him for those to follow which should succéede him in the Crosse For hée can not sincerelye Preache the Gospell whatsoeuer he bée which loueth kingdome and glorye among men For the kingdome of heauen doeth not agrée with the kingdome of this world no more than lyght and darkenesse agrée togeather A. What can that most impudent Antechrist of Rome aunswere to this Bv. Who through ambicion and desire to rule hath oppressed so many in this worlde that he might exalt himselfe aboue all that is worshipped Thes 2.4 boasting him selfe to bée God 16. And vvhen Eeuen vvas come his Disciples went downe to the Sea C. There is no doubt but that Christ went to hyde him selfe vntyll the people were departed awaye Wée knowe howe harde a matter it is to pacifye the seditious multitude And if that had béene openlye attempted which they had conceyued in theyr mindes the errour thereof woulde nowe haue beene spread abroade and than the infamy thereof coulde not so easelye haue béene taken awaye R. Hée woulde not therefore geue any occasion of sedicion least they should falsefye with open mouth haue accused Christ to bée the aucthor thereof C. All the time that hee withdrewe him selfe hée was occupyed in Prayer as also the other Euangelistes report And it maye bée that his prayer was to his Heauenlye Father to correct and amende the intemperaunce of the people B. And whereas his Disciples went downe to the Sea that was not done without his commaundement For he sent them awaye naye Mat. 14.22 hée constrained them to goe for that was a good occasion to get awaye the people 17. And gatte vp into a Shippe and vvent ouer the Sea toward Capernaum and it vvas novve darcke and Iesus vvas not come to them M. Whereas Iohn sayeth that the Disciples went ouer the Sea towardes Capernaum when Marke writeth that the Lord gaue them commaundement to goe before him to Bethsaida it seemeth to haue no disagréement at all Yea Mathewe and Marke wryte that they arriued at the Lande of Genesar the which also séemeth not to agrée with that whiche our Euangelist sayeth here that they went ouer the Sea toward Capernaum But if thou dilligently consider thereof thou shalt finde no disagréement at all In that Marke writeth that the Lorde commaunded them to goe before him to Bethsaida it is not repugnaunt neyther with that which Iohn sayeth here that they went to Capernaum nor with that which hée sayeth with Mathewe that hée arriued at the lande of Genesar For Bethsaida as appeareth by Luke is euen vpon the brinkes side of the
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
sauiour as hée had a body so also he had a Soule And the scripture when it calleth men fleshe it doeth not thereby make them voyde of Soule It is verye manifest therefore that the woorde being begotten before all worldes of the Father and whiche was alwayes with the Father was made man Iohn 2 M. We must also take héede least we thinke the woorde to bée sayde to bée made fleshe in that sence that the water is sayd to bée turned into Wine For there the water was so made Wine that it left of to be water any more and was onely wine but here the word was not so made flesh that it should ceasse to be the word that is to say God should be now nothing more then fleshe God forbid For it can not bée that God should be chaunged into man and should then cease to be God The diuine substaÌ„ce of the worde will neyther admit mutacion or ende séeing it is immutable and infinite or without ende Morouer the fleshe of Christ hath not left his proper nature and is chaunged into the worde God forbid this also For else as Christ is there depriued of his diuinitye euen so here he should bée depriued of his true humanitye in so much that he should not bée nowe true man neyther truely conceyued nor truelye borne neyther yet truely suffered nor dead and consequentlye neyther truely raysed againe from death M. Let vs therefore firmelye holde and beléeue that GOD was made man that hée tooke vnto him that which before he was not Two thinges to bee beleued and that he lost not that which he was C. And therefore in this principle of Faith there are twoo principall thinges of vs to be beléeued namelye that twoo natures in Christ were so ioyned and come togeather into one person that one and the selfe same Christ was both verye God and verye Man And that the vnitye of persons doth not let but that the seuerall natures doe abide distinct in so much that the Diuinitye doth retaine and kéepe whatsoeuer is proper vnto it and the humanity hath also that to him selfe which belongeth vnto it A. And if we beléeue these twoo principles we shall easilye driue awaye all errours which Satan hath brought in by his Ministers touching the Diuinitye and humanitye of Christ For Nectorius Eutiches Seruetus and the Anabaptistes haue brought no smal contumelye vnto Christ in going about some of them to robbe him of his Diuinitye and some of them of his humanity And dwelt amongst vs. R. That is to saye The Sonne of GOD hauing taken vppon him our fleshe liued amongest vs men spake with vs and did eate and drinke with vs. M. Herevppon the Prophete called Christ Emanuel Esay 7 that is to saye God with vs. B. For he being in the forme of God thought it not robbery to bée equall with God but made him selfe of no reputacion taking on him the forme of a seruaunt Philip. 2 and made in the likensse of men and founde in figure as a man R. And againe it is sayde God was manifested in the fleshe iustified in the spirite 1. Timo. 3 seene of Angelles preached to the Gentiles beleeued on in the world and receyued vp into glorye C. But it is doubtfull whether the Euangelist speaketh generallye of men or of him selfe onelye and of the rest of the Disciples which were eye witnesses of that which hee sayth It is most likelye that he speaketh of him selfe and of his fellowe Disciples for he addeth saying And we saw the glorye of it M. He hath the same wordes almost in his Epistle saying That which was from the beginning 1. Epist 1 which we haue heard which we haue seene c. For although the glorye of Christ might be séene of men yet notwithstanding it was vnknowne to the greater part by reason of blindnesse Onely a fewe whose eyes the holye Ghost opened sawe this manifestation of glorye The summe and effect of these woordes is that Christ was so knowne to be man that he shewed forth somwhat in him selfe to bée seene of men to be far more excellent Whervpon it followeth that the Maiestye of GOD was not abased although it was compassed about with fleshe It laye hid vnder the basenesse of the fleshe but so notwithstanding that it shewed foorth his brightnesse M. Iohn sayeth not we sawe his essence but we sawe his glory No man séeth nor hath séene the verye essence of the worde But the beléeuing Apostles sawe his glorye B. The which as it was speciallye séene of thrée of the disciples in the mount Thabor Math. â—7 Euen so by his gloryous resurrection and Assention it did mightelye shine and was openlye exhibited to be seene of all the Disciples M. Therefore by this worde glorye he vnderstandeth those thinges which set forth the glory of this worde that is to saye whiche are certaine shewe tokens of his Diuine goodnesse wisedome and power Euen as in the Chapter following Saint Iohn sayth After Christ had made VVine of water He manifested sayth he his glory A. And Christ him selfe hearing of the death of Lazarus sayth This sicknesse is not vnto death Iohn 11 but for the glorye of GOD that the Sonne of God might bee glorified thereby M. And because the Apostle sawe all these thinges Saint Iohn testifieth of them in this place saying And we sawe his glorye For in these thinges the glorye of Christ was declared As the glory of the onely begotten sonne of the Father C. This worde As is not of improprietye in this place but it rather signifieth a true and perfect approbation Ephe. 5. Euen so when Paul sayth VValke as children of the light he meaneth that we should truely testify by our workes the verye same that we are the children of the light The Euangelist therefore meaneth that the same glory was seene in Christ which did agree and belong to the sonne of God and was an assured testimony of his Diuintye M. For testimony is geuen of Christ not as of some holy man and Prophete of GOD which was conuersaunt among them and whose glory they sawe Exod. 34 as the Israelites also sawe the glorye of Moyses which he had in his face neyther as of a glorious King of this worlde which kinde of glorye some of the Disciples desyred saying Graunt that wee maye sit in thy glorye the one on thy right hande and the other on the lefte the which also the Iewes foolishlye looked for at the comming of theyr Christ But as of the incarnate and onely begotten woord of GOD the which is called by the Apostle Hebr. 1 The brightnesse of the glory of the Father And the Euangelist here calleth the word onely begotten because he is the only begotten sonne by nature as if he should place him aboue men and Angels should attribute that vnto him which belongeth vnto no other creature But we must not thinke that theyr faith did sée
sonne of God And truelye faith ought not to rest in the presence of Christ onlye but to haue also a respect to his power and office For it shall profite litle to knowe who Christ is except we know also howe he will behaue him selfe towarde vs and to what ende he was sent of the Father But séeing the kingdome of Christ is moste large Question Psal 2 Reuela 17 in so much that he is called the King of Kinges and Lorde of Lords why doeth Nathanael cal him onely the King of Israel Surelye he doeth it Aunsvver because his confession is limmitted to the measure of fayth For he had not profited so farre as yet that he knewe him to bee a King set ouer the whole worlde or rather that the Children of Abraham shoulde bée gathered from all places that the whole worlde might be the Israel of the Lorde Let vs now by the example of Nathanael exercise our faith in the hearing of the woorde and let vs confyrme the same by all meanes possible and let it not lye hid but let it burst foorth into the confession of Christ to the glorye of God 50. Iesus aunswered and saide vnto him because I sayd vnto thee I sawe thee vnder the Figge tree thou beleeuest thou shalt see greater thinges then these B. The Lorde Iesus going about to confyrme the Faith of Nathanael and the rest of the Disciples added these wordes C. He doeth not reprehend Nathanael as one to light of credite but rather allowing his fayth promiseth vnto him and to the rest greater argumentes of confirmation By the which woordes hée lifteth vp theyr hope for the beholding and knowing of farther matter As if he shoulde saye If of so small beginninges thou hast receyued fayth I byd thée be of good cheare and hope to sée greater matters in time to come It was but a meane token truely of the diuine power in that Christ sayd here to Nathanael I sawe thee vnder the Figge Tree For wée reade of many suche thinges to bée done by Heliseus as in the storye of Gihesi and Naaman the Sirian 4. King 5 and. 6 Iohn 4 Suche a Myracle was that whiche wée reade of concerning the vnlawfull Husbande of the woman of Samaria These and suche like are but meane and indifferent thinges if they bée compared to those Myracles which followe but such notwithstanding as haue brought great increase of Faith by litle and litle By these woordes also of Christ Because I sayde vnto thee I sawe thee vnder the Figge Tree thou beleeuest We learne that faith commeth by hearing Rom. 10 and hearing by the worde of Christ 51. And hee sayeth vnto him Veryly verylye I say vnto you hereafter shall ye see heauen open and the Angels of GOD ascending and descending vppon the sonne of man A. Touching the opening of the heauens it is already spoken of in the third Chapter of Saint Mathew In that Christ speaketh of the opening of the heauens and of the ascending and descending of the Angels vppon the Sonne of man many referre it to the resurrection of Christ to his ascention and to the sending of the holye Ghost C. But it rather signifieth a certaine continuance whiche shoulde alwayes bée extant in his kingdome It is most certayne that Angelles appeared sometimes vnto the Disciples whiche at this daye are not séene it is certaine also that there was another maner of reuelation of the heauenlye glory when Christ ascended into Heauen than we nowe sée But if we well waye and consyder of the matter wee shall finde that the same which was done then is abiding for euer For the kingdome of Heauen being shut vp against vs at the first Actes 7 Math. 17 Luke 24. was trulye opened againe in Christ Of this matter as well Stephen and thrée other Disciples in the Mounte had a visible sight as also other of the Apostles in the ascention of Christ But all the signes by the whiche the Lorde sheweth him selfe to bée present with vs do pertaine to the opening of Heauen specially where he doth communicate him selfe vnto vs to life The Angelles are sayd to ascende and descende as they are Ministers vnto vs of Gods wyl Therefore by these words the mutuall communication betwéene God and men is noted And we must be thankefull vnto Christ for this benefite because without him ther is rather mortal enmity betwéene the Angels and vs than a familiar care to helpe Therefore they are sayde to ascende and descende vppon him not that they doe onely minister vnto him but because in respect of him and for his honour they holde vp by theyr care the whole bodye of the Church Gene. 28 And there is no doubte but that hée hath some respect vnto the Ladder whiche was shewed to the Patriarke Iacob by a vision For the same which that vision shadowed is truelye declared and shewed in Christ To be shorte the summe of this place is that where as all mankinde was banished from the kingdome of God now the gate of the kingdome of Heauen is opened vnto vs that we maye bée Citizens with the Saintes and fellowes with the Angelles and they being ordained to be kéepers of our sauing health may come downe from theyr blessed rest to helpe our miseryes B. For the seruice of Angelles pertayneth to all those that trust in the Lorde as well as vnto Christ according to that which is written in the Psalme Psal 91. and 34 He hath geuen his Angelles charge ouer thee c. For they are all Ministering spirites sent to serue them which haue theyr inheritaunce in the kingdome of Heauen Heb. 1 M. So that nowe man with God and the earth with heauen are set at peace For so sayeth the Apostle It pleased the Father that in him all fulnesse shoulde dwell And by him to reconcile all thinges to him selfe Collos 1 and to set at peace through the blood of his crosse by him both the thinges in earth and thinges in heauen ⧠The second Chapter 1. And the thirde daye there was a Mariage in Cana of Galilee and the mother of Iesus was there HITHERTO the Euangelist hathe shewed howe and in what order the Reuelation of Christe began to bée manifested by the testimonies of Iohn and who they were which claue vnto him nowe consequentlye hée addeth howe by the light of Myracles he beganne partlye to confirme his Disciples whiche as yet were but weake and partlye to reueale his glorye to Israel C. For this storye doth contayne a declaration of the first Myracle that Christ wrought and for that cause it becommeth vs to bée the more diligent to consider of the same Howbeit as wée shall sée hereafter there are other causes which do commend the same vnto vs. M. Therefore the Euangelist going about to describe the beginning of the Miracles of Christ to the ende he might bring credite vnto the Historye putteth downe vnto vs both the time the place and
meaning thereby his resurrection which was to come C. But all these thinges he doth figuratiuely handling the vnfaithfull as they deserued and setting him selfe frée from theyr contempte It did not appeare as yet that they were obstinate but Christ did sufficientlye perceyue what their affection was Notwithstanding it may bée demaunded séeing he did so many Myracles why hée speaketh but of one myracle here It may bée aunswered that Christ therefore made no mencion of the rest of his Myracles because his resurrection only was sufficient to stoppe their mouthes and also because he would not set foorth the power of God before them to bée a mocking stocke For therefore also he spake figuratiuelye of the glorye of his resurrection R. Also howe the Temple of Hierusalem shadowed Christ hée him selfe in this place declareth Destroye sayeth hée this Temple that is to say yée shall kyll me which am that true Temple in the whiche all true Prayers being made are heard in the which only God is found fauourable C. Wée must also note that our bodies are called the Temple of GOD but in another sence that is Colos 2 1. Timo. 3 because by the force of his spirite God dwelleth in vs but in Christ the fulnesse of the Godhead dwelleth bodelye as sayeth the Apostle in so much that God is truely manifested in the fleshe And I will raise it againe C. Here Christ challengeth vnto him selfe the glorye of his resurrection when as notwithstanding the Scripture testifieth that it is the worke of God the father But these twoo thinges doe verye well agree togeather For to the ende the Scripture might commende vnto vs the power of God it doeth plainlye ascribe the raysing againe of the Sonne from death to the Father but Christ doeth here speciallye set foorth his Diuinitye M. This place therefore doeth agrée with that which we shall sée afterwarde where Christe speaketh thus I put awaye my life from mee Iohn 10 that I may take it to me againe No man taketh the same awaye from mee Iohn 10 but I put it awaye of my selfe I haue power to put it awaye and I haue power to take it to me againe 20. Then sayd the Iewes Fortye and sixe yeres was this Temple a building and wilt thou reare it vppe in three daies M. The Iewes vnderstoode that to be spoken of the temple built of stone which hée vnderstoode of his Bodye and they iudge in the answere of Christ great rashnesse to consiste in so muche that they did iudge him to bée mad not by his déedes onelye but also hy his woordes As if they should saye What madnesse is this in thée that thou darest promise that this Temple shal be built in thrée dayes againe if it bée destroyed séeing that with so great labour and coste it was a building Fortye and sixe yeres And here is to be noted that whereas the Iewes sayde that the Temple was a building sixe and fortye yeres it agréeth with the Prophesie of Daniel Dan. 9. and .25 And although in the booke of Esdras the Temple seemeth to bée built in a farre shorter time whereby some contrarietye maye bée gathered yet notwithstanding there is no repugnancye at all For so soone as the Sanctuarye was erected before the building of the Temple was finished they beganne to offer Sacrifices Afterwarde by the slothe and negligence of the people the worke was lefte vndone for a long time as euidently appeareth by the complaintes of Aggeus For hée doeth there seuerelye blame them Agg◠1 because they were to diligent in building theyr owne houses and verye negligent in leauing the Lordes house vnfinished Touching the exposition of the one and twenty verse reade the ninetéenth going before 22. As soone therfore as he was risen frō death againe his Disciples remembred that hee thus had sayde and they beleeued the Scriptures and the wordes whiche Iesus had sayde As soone therfore as hee was risen M. For then he opened theyr sence and vnderstanding that they might vnderstande the Scriptures Luk. 24 as sayeth the Euangelist Luke At the first the Disciples vnderstoode not Christ when he spake but afterward that Doctrine which séemed to bée spoken in vaine brought foorth his fruite in due time Therefore although many things in the déedes and wordes of the Lorde bée obscure for a time yet for all that we must not dispayre to obtaine that whiche by and by we can not attaine vnto M. That which Thomas vnderstoode not vppon the verye daye of the resurrection of Christ Iohn 20 he vnderstoode the eyght daye after Although therefore the reprobate abide in theyr blindnesse and walke in darkenesse yet notwithstanding the elect are alwayes lightened in theyr time and by the calling of Christ come to the knowledge of God C. The texte also is here to bée noted namelye that they beléeued the Scripture and the worde of Christ For the Euangelist hereby meaneth that they conferring the Scripture with the word of Christ were holpen that they might goe foreward in the faith Bv. The which thing is put downe to bée a Doctrine and an example vnto vs that we comparing both the wordes and déedes with the Scriptures may beleue Iesus to be the sonne of God a King and hye Priest and the Sauiour of the worlde 23. When hee was in Ierusalem at the Passeouer in the Feast day many beleeued on his name when they saw his miracles which he did M. There wanteth not some reason that the Euangelist added these wordes to that which went before For the rude and ignoraunt reader might haue béene much offended at the aunswere of Christ as though he of purpose neglected the saluacion of these Iewes which desired a signe to bée geuen vnto them hée being able to shewe them signes inowe with the which he might haue made his glory manifest Therefore for the ignorants sake he séemeth to make mencion of these thinges to the ende he might shewe that Christ had a care for all men but that hée shewed suche euident miracles in the Feast of Passeouer that many being then present at the feast at Hierusalem and moued by the light of the Myracles beléeued on his name Iohn therfore verye aptlye addeth this narration to that whiche goeth before But to the purpose Christ gaue not suche a signe as the Iewes desired for hée perceyuing that by many myracles which hee had already shewed he had profited nothing but brought them to a vaine shewe of Faith he thought it not good to graunt vnto them theyr desires as vnworthy Here was some profite of signes that many thereby beléeued on the name of Christ in so much that they professed to followe his Doctrine This theyr faith although it was not as yet perfect yet in time it might become perfect this fayth might be a profitable preparation to celebrate the name of Christ vnto others M. But what signes they were which our sauiour Christ shewed the Euangelist maketh no mencion
is borne C. The meaning of Christ is that he came foorth vnto men adorned with such power that he might communicate and bestowe that vppon them which hée had receyued of his Father And in that hée is man he was ordained by the Father to bée the aucthour of lyfe least we should seeke him a farre of For Christ hath not receyued any thing whereof he him selfe stoode in néede but rather to make vs ritche with his abundaunt treasure The summe and meaning is that in the man Christ the same is reuealed vnto vs which was hidden in God and the lyfe which men before could not attaine vnto is nowe at hand M. Also it is worthy to be noted that when he might haue sayde Because he is man he chose rather to saye Because he is the sonne of man Let this serue our faith against those which teach that Christ tooke fleshe not of the vyrgin Mary that is to saye of the séede of Abraham whiche the whole Scripture teacheth but that he brought the same with him from heauen But Christ here plainelye calleth him selfe the Sonne of man and not man onely 28. Maruaile not at this for the houre shall come in the which all that are in the graues shall heare his voyce Maruaile not at this B. It was great and wonderful which Christ arrogated to him selfe the admiration whereof that he might somewhat diminishe and might cause the same to bée beléeued hée affyrmed that he would do that which was much more wonderfull namelye that he woulde with his voyce that is to saye with his power raise all the dead to lyfe in the last daye R. Before hée spake of the resurrection which is by fayth Resurrection by fa◠and the resurrection by the fle◠which is by iustification and nowe he speaketh of the fleshe C. But hée séemeth to reason verye vnfitlye when he bringeth the confirmation of that which he had spoken before from the last resurrection Obiection For it is no greater worke to rayse mennes bodyes than it is to rayse theyr soules To this aunswere maye be made Aunsvvere that there is not here of the matter it selfe comparison made which is greater and which is lesse but of humane sence and vnderstanding For men as they are carnall doe wonder at nothing but that which is externall and visible Herevppon it commeth that they careleslye omit the resurrection of the soule but haue the resurrection of the fleshe in great admiration Moreouer this our grosse desire bringeth to passe that those thinges do make more to the confirmation of fayth which are séene with the eye than those thinges which maye bée conceyued by fayth onelye Because hée speaketh nowe of the last daye hée addeth not this restraint And nowe it is as he doeth before in the fiue and twentye verse but doeth simplye pronounce that the tyme shall come Jn the which they that are in the graues M. This is not so to bée stretched that wee should vnderstande that they onely shal be raysed vp in the latter day whose bodyes are buried in Graues and Sepulchers and to exclude those which eyther are drowned in the water burnt to Ashes in the fyre or deuoured of wyld Beasts as we haue read of diuers Christian Martyrs who haue thus ended their lyues C. But because the dead are commonly for the most part buryed by a figure called Synecdoche hée vnderstandeth all which were dead and this is of greater force than if hée had sayd the dead onely Shall heare his voyce M. By these few wordes the faith of Christians is deserued from the faith of the Iewes For the Iewes beléeue the general resurrection of our bodies but they doe not beléeue that the same shal be by the power of the voyce of Christ the sonne of God But this is here plainely affyrmed in these words when he saith Shal heare his voyce This voyce the Apostle attributeth to the Archangel as to the Minister of Christ 1. Thess 4 16. saying For the Lorde him selfe shall descende from heauen in a shoute and in the voyce of the Archangell and in the Trumpe of God and the dead in Christ shall ryse first For this worke he shall bring to passe and finishe by his power Mat. 12.30 Mat. 24.31 but yet hée wyl vse the Ministerye of Aungelles as appeareth in Mathew And the Apostle maketh mencion of the last Trumpe at the sounde whereof the dead shall ryse Therefore the voyce of Christ is that Angelicall Trumpet which by the name and power of Christ shall raise vp the dead Euen as that is the voyce of the King which is proclaimed by the Harold in the Kinges name so is that the voice of Christ which by the Gospell of grace is preached throughout the whole world in the name of Christ M. Also this is not sleightly to bée passed ouer that the houre of the last Iudgement is sayde to come The last day of iudgment This Iudgement while we are séeking to enioye the vanitye of this world and spend the time commeth on a pace Let vs therefore bée careful and vigilaunt in the exercise of godlynesse first because wée heare that the houre of Iudgement shall come secondlye because wée knowe not the time thereof A. The which two thinges are to bée considered Luk. 21.36 that wée maye learne howe wée ought to stande before the sonne of man For wée must all bée brought before the Tribunall seate of Christ that euery man may receyue the workes of his body according to that he hath done whether it be good or bad as Christ consequently sheweth saying 29. And shal come forth they that haue done good vnto the resurrection of lyfe and they that haue done euyll vnto the resurrection of dampnation And shall come forth R. Because the resurrection of the fleshe is common to all men as well to the vngodlye as to the Godly Christ nowe maketh a difference speaking of the state of both in this resurrection and bée pointeth out the faithfull by theyr good workes euen as hée teacheth in a nother place that Mat. 7.7 the Trée maye be knowne by his fruite And hée commendeth their workes in the which they began to exercise themselues from the time of their calling For the Théefe to whome Christ promised lyfe which all his life time was giuen to wickednesse aspired at the last cast to godlinesse But because hée is become a newe man and beginneth of a bondeslaue of sinne to be a seruaunt of righteousnesse God calleth not the whole rase of his former life to an account Moreouer those sinnes which the godly dayly committe are not imputed to thē For without pardon and forgiuenesse there was neuer any man in the whole worlde which can be thought to haue liued well Good workes without grace are euill workes Naye there can be no good woorke reckened to be in any man but in him alone whose sinnes GOD hath forgiuen forasmuch as our best déedes
before saying Shew thy selfe to the world when as in déede they vnderstoode those forenamed persons hée also rightly calleth them the worlde but so that therewithal hée noateth them of a worldly disposition As if hee should saye yee inuite me by this word world to the high Priestes Scribes and Pharisées of Ierusalem to shew my selfe before them Ye truely and iustly cal them the worlde for they are nothing else but worldely And because the worlde loueth that which is his owne the world cannot hate you which are worldelye and the children of this worlde being pertakers of corruption and of worldly wickednesse R. The Pharises hate not you the mightie men doe not persecute you because yée are all of like impietie of lyke wicked manners ye imbrace their doctrine as holye and whatsoeuer they saye ye accounte it an Oracle Wherefore they call you obedient children of the Sinagoge so farre they are from persecuting and hating you but the worlde that is the wise mightye and holye men of this worlde hate me not onely because I doe disagrée with theyr impietie but also doe reproue and reprehende all their workes righteousnesse holynesse wisdome and power as abhominable in the sight of GOD. A. For that which is highlye estéemed in the sight of men is abhominable in the sight of God Luk. 16.15 C. Therefore hée conuinceth them to be carnall when hée sayth that the worlde cannot hate them R. Christ therefore woulde not followe the carnal affections of his kinsemen C. Furthermore by these wordes the Lorde Iesus doth signifie that the Gospell cannot be truely preached but that the whole world must be cited as guiltie before the tribunall seate of GOD that so fleshe and bloode maye be troden downe and brought to nought Iohn 16. ◠according to this saying VVhen the holye Ghost commeth it shall reprooue the worlde of sinne Herewithall also wée learne that the pride which is naturallye ingraffed in men is so greate that they flatter and lyke of themselues in their vices For when they are reprehended they woulde not be angerye except they being blinded with the ouermuche loue of themselues did flatter themselues in theyr euill Onelye Gods spirite doth make vs gentle and méeke to abide reprehention insomuche that willingly wée offer our selues to be slaine with the sword of the Gospell Humilitie resteth where the spirite of God abydeth B. This also is to be noted that we cannot haue the loue and friendeshippe of the worlde except wée giue our consent to the euill workes thereof For if so be wée séeke to maintaine the glorye of God aloane and do pronounce onelye GOD to be good and doe séeke also to conuince the worlde of sinne by and by it persecuteth vs euen as afore time it persecuted Christ And to reproue the worlde is not onelye to inuey against that groser sorte of sinners for that the world can beare but also to testifie that the workes therof are euill that is to saye that it is wholy voyde of righteousnesse and goodnesse and that it cannot attaine to true righteousnesse but by Christ M. For the nature of the worde is to enter through euen to the deuiding a sonder of the soule and the spirite and of the Ioyntes and the marowe and discerneth the thoughtes A. What pretence soeuer therefore the worlde hath for the hating of the professors of the gospell there can be no other cause than that which Christ hath foreshewed namely because the faithfull doe testify that the workes of the worlde are euel Heb. 4.12 M. The Iewes those ypocrites went aboute to kill Christ as a transgressor of the Saboth but there laye a nother mischife secrete in their harts of the which not so muche as Pilat was ignorant for he knowe that for enuy they had deliuered him vp to death Euenso they which at this daye hate the Ministeres of the Gospell ascribe the cause to the loue of the Church calling them enimies and forsakers of the churh when as they themselues are not louers of the Churche but sekers of their owne vayne glory And they pretende that to magistrats whiche they knowe they cannot abyde calling them seditious persones as though they them selues wished wel to magistrates when as in déede no men are nor euer haue béene greater enemies to magistrates then they themselues haue bene Iohn 3.20 B. But they will not come to the true light of Godes worde leste their euell déedes shoulde bée reproued 8. Go ye vp vnto this feaste I will not go vppe yet vnto this feaste for my tyme is not yet full come M. There is no doubte but that the Lorde woulde haue instructed them and kept them with him longar yf so be they had béene of a sincere harte and had erred symply but because they were led by the spirite of enuy and had an euel opinion of hym he left them to their owne counsayles They had herde and séene many wonderfull miracles they ought to haue knowen who and howe greate he was if so be they had not ben blinded with mallice furthermore for kindreds sake they shoulde haue bene better affected towardes him Iustly therefore he sendeth them awaye from him to go whether they will Thus doth God alwayes deale in his Iustice with the vnbeléeuing and obstinate insomuche that when they will not be otherwise ruled he leaueth them to their owne immaginations that they may eyther walke in them or else tourne to hym by repentaunce Heare O my people and I will protest vnto the O Israell if thou wilt harken vnto me let there be no straunge God in thee neither worship thou any forreine God For I am the Lorde thy God whiche brought thee out of the lande of Egipt open thy mouth wide and I will fill it But my people woulde not heare my voyce and Israell would not obaye me So I gaue them vp vnto the hardnesse of their harte and they haue walked in their owne counsailes Psal 81.8 As therefore it cannot be gathered by those wordes that the Lord doth not care for the saluation of his people and doeth reiect the infirme and weake for he sayeth afterwarde I woulde my people had harkened to me and Israell had walked in my wayes I woulde sonne haue humbled their enimies so verely wée must not here gather that the Lorde had not a care for the saluation of his brethren because he so lightly sendeth them from hym saying Go ye vp vnto this feast But wée must rather vnderstande howe vnméete and inconuenient a thing it is to constraine wicked and mallicious persons against their willes to be pertakers of that grace which with all their strength and might they reiect and contemne Iohn 3.19 For it is most iust that they shoulde erre and wander in darckenesse which loue darckenesse more than light 9. When hee had sayde these wordes vnto them he aboade still in Galilee M. In that Christ ascended not to Ierusalem but aboade still in
But whereof commeth that they are indued with the spirite of God and the other not This verilye is the cause that the one are ordained to lyfe and the other to death that the one are geuen to the Sonne to bée saued the other not so Let vs geue therefore this glorye vnto the Lorde that he maye geue his Spirite without the helpe of oure workes The whiche when hee hath determined to geue we our selues maye worke therewith to instruct and teache notwithstanding if he geue vnto them the vnderstandinge of our worde by the same Spyrite to whome wée speake Bv. Moreouer in this place Christ speaketh three thinges of his Shéepe First they heare not euery voice but my voice and they heare not with the eares of their bodye onelye but also with the eares of their minde Secondlye as they knowe the voice of the Sheaphearde and receyue their shéepehearde with greate pleasure loue him and reuerence him so in lyke manner the Sheaphearde knoweth them receyueth saueth iustifyeth and sanctifyeth them Thirdlye they doe not lye Idellye in the myre neyther doe they vnaduisedly wander through the fieldes and wooddes but doe followe the sheephearde framing all thinges after the prescripte example of the Sheapheard vppon whome onely they depende vpon whome aloane they looke continuallye following Heauenlye and euerlasting thinges and contrarywise forsaking earthlye and momentary thinges This is the disposition these are the manners and déedes of the Shéepe of Christ from the which these vnbeleeuing Iewes were most voide C. Furthermore this is no small consolation to all godlye teachers that howe lytle soeuer the greater part of the worlde doeth harken vnto Christ yet notwithstanding hee hath his sheepe which hee knoweth and of whome in like manner he is knowne Let them studye so muche as in them lyeth to gather the whole worlde vnto the sheapfoulde of Christ but when they haue not successe according to their desire let them content them selues with this one thing that by their labour so many as are sheepe shal be gathered togeather 28. And I geue vnto them eternall lyfe and they shall neuer perishe neyther shall any man pluck them out of my hande And I geue vnto them eternall lyfe M. So hée sayde before I came that they might haue lyfe Bv. But all menne knowe that none geueth life euerlasting but God onelye Therefore it followeth that Christ is natural God So that more fullye plainelye and firmelye he sheweth him selfe to bee the true Messias the true Sonne of the true liuelye and euerlyuing God coequall with the Father in all thinges M. seeing there is no mortall man found which can geue this present lyfe which is momentany muche lesse that euerlasting life which is without ende the which notwithstanding Christ geueth vnto his shéepe This worde Geue excludeth all mannes merites And the present tence or time which he in this place vseth signifieth that the faithfull in this worlde doe receiue the right and scaling of euerlasting life by faith in Christ Iohn 17.3 A. For it is euident that euerlasting lyfe consisteth in the knowledge of God and of his Sonne And they shall neuer perishe M. Therefore wee receyue from Christ not onelye euerlasting lyfe but also perpetuall defence and safetye who by his omnipotent power deliuereth his from destruction and from all euilles M. We must also noate that he sayeth not They shall neuer loose or lacke any thing but They shall neuer perishe It is one thing if any of our goodes perishe and another thing if wée perishe our selues Bothe happen to the wicked and vnbeleeuing they doe destroye both their Ritches and them selues From a Christian those thinges whiche are earthlye maye bée taken awaye if it seeme so good vnto the Lorde but hée can not perishe Sathan also hath no small power geuen him ouer the goodes of the Godlye A. yea Iob. 2. and vpon their bodyes also as we maye reade of holy Iob M. but vppon them selues no power at all Howe happy then are they which cannot perishe although they loose much of their externall goodes Contrarywise how miserable and vnhappy are they whiche so gréedelye gape after corporall Ritches that they eyther feare or bewayle the losse of them making no count at all that they them selues maye bée saued for euer Who séeth not that this destruction turneth most to our losse by which not our goodes but our selues doe perishe T. Of this losse our Sauiour speaketh thus What doth it aduantage a man if he winne the whole world and loose his owne soule Neyther shall any man plucke them out of my hande Bv. The Sonnes hand in this place is nothing else but his power his Maiesty care helpe and defence M. Hée sayth not Neither shall any man goe about to take them out of my hande but Neither shall any man plucke them out of my hande For although the Shéepe which the Father hath committed vnto Christ can not bée taken from him yet notwithstanding they are subiecte to many snares and lyings in wayte PAR. For shéepe are simple innocent and destitute of all the helpes of this present lyfe Sathan can neuer pull Gods elect out of the handes of Christ against these the worlde with all his power setteth him selfe But yet Sathan shall neuer bée of such power that hee shall bée able to plucke them out of the handes of Christ The worlde hath the aucthority of the Phariseis the dignitye of the Priestes it hath armed Kinges Gouernours Iudges Throanes Prisons Chaines scourges Axes Banishments Deaths and whatsoeuer else to terrifye a constaunt minde It hath on the contrarye part◠pleasures Ritches Honours Dignityes and whatsoeuer else to corrupte mindes that are incorrupted All these snares and baytes the world vseth to plucke the sheepe out of the handes of Christe Iesus but no man can plucke them out of his hande M. Furthermore Sathan him selfe goeth about lyke a roaring Lion séeking whome he maye deuoure and whome hée maye ouercome by his temptacions and subtile sleyghtes to these are added sinnes the tormentes of consciences the horrour of death and hel it selfe But none of these shall pull the shéepe out of the handes of the sheaphearde C. This is the incomparable fruite of Faith that Christ biddeth vs to be secure and sure when we are gathered hy Faith into his sheapfoulde But wee must also noate with what staye this certaintye is vphoulden that is to saye because he shal be the faithfull kéeper of our saluation For hee testifieth that it is in his hande And if this wyll not suffice heare what followeth 29. My Father whiche hath geuen them me is greater than all and no man is able to take them out of my Fathers hande M. Because it séemed verye rashe that he shoulde attribute so great power vnto him selfe seeing he appeared to be no better then a man hee addeth that his power is not humaine but deuine and that his sheepe are not gotten by humaine strength but geuen
bretheren thou knowest not whether Christ be a Mayster or no. But séeing a great many loue their brethren very couldly but none so effectually as they ought we maye thereby perceiue howe farre wée are yet from the perfect light of fayth M. Moreouer this place maye specially be obiected vnto them who when they beare the doctrine of the Gospel say who knoweth not these thinges Therfore let it be sayde vnto them If yee knowe these thinges blessed are yee if yee doe them A. Contrarywise if ye know these thinges and doe them not ye are accursed and miserable Iam. 4 17 For to him that knoweth how to doe good and doeth it not to him it is synne Luk. 12.47 And the seruante that knoweth his maisters will and doth it not shal be beaten with many strypes 18. I speake not of you all I knowe whome I haue chosen but that the Scripture might bee fulfilled Hee that eateth bread with mee hath lifte vppe his heele againste mee C. Againe he sheweth that there is one among his Disciples whiche is in very déede nothing lesse than a Disciple and this he doth partly for Iudas sake to the ende he might make him the more inexcusable and partly for the other disciples sake lest the false Iudas should make any of them to slide back And hée doth not only animate them to persiste in their vocation notwithstanding the fall of Iudas but also because the felicity of the which he spake pertained not to all men he teacheth that the same ought to be the more earnestly sought for of all men and when they haue founde it with the greater constancie to abide in the same And now this their stedfast standing he attributeth to their election For as the strength of man is weake and fraile so it staggereth at euery small puffe of winde and falleth with the leste thruste yf so be the Lord stayeth not vp the same with his hand But because be gouerneth those whome he hath chosen how subtily soeuer Sathan séeketh to worke their destruction he shall profite nothinge at all but with firme constancie they shall perseuere vnto the ende And not onely perseueraunce is here attributed to election but also the beginning of pietye Howe commeth it to passe that one loueth the word of God more thaÌ„ another Surely because he is elected Election is the cause of pietye Again how commeth it to passe that the same goeth on still in Godlinesse of life but only because the purpose of God is sure which perfiteth that worke which he hath begone Furthermore this is the principall difference betwéene the Children of God and the vnbeléeuing that the one are drawen to saluation by the spirite of Adoption and the other by their vnbrideled and lasciuiouse fleshe to damnation Otherwise Christ might haue sayde I know what euery one of you shal be but leste they should arrogate any thing vnto them selues but might knowe rather that they differed from Iudas by grace only and not by their owne power hee setteth before them the frée election vppon the which they were builded Wherefore let vs hereby learne to way and consider all the parts of oure saluation Iohn 6.70 And whereas in another place he reckneth vp Iudas among the elect it is another manner of speaking and not a contrary For there the Temporall election is noted by which God doth appoynt vs to some certaine and spetiall worke as Saul who was chosen to be a King notwithstanding that he was a reprobate but nowe Christ speaketh of the eternall election by which we are made the sonns of God and by which God hath predestinated vs to life before the foundation of the worlde was layed Also somtime God doth adourne the Reprobates with the giftes of the holy Ghoste to execute that office which he committeth vnto them So there shined in King Saule prinâ—ly vertues for a time So Iudas also had notable giftes beseeming an Apostle of Christ But the Spirite of sanctification which God geueth only to his childeren is another manner of spirite For he renueth them by the same in minde and harte that they might be in his sight holy and irreprehensible Also they haue in them a liuely roote which cannot bee plucked vp at any time because the Adoption of God is without repentaÌ„ce that is to saye God neuer faileth those whom he hath chosen Notwithstanding this abideth firme that it beloÌ„geth vnto the deuine election that we imbracing the doctrine of Christ by faith do also attaine life and that this is the only cause of our blessednesse by which we differ from the Reprobate that they béeing destitute of the grace of the Spirit come to destruction but wée haue Christ our watchman who gouerneth vs with his hand and defendeth vs by his power M. We sée also here howe those thinges whiche concerne onelye the good are commonlye also spoken vnto them amongst whom euell personnes also are mixte Those thinges whiche the Lorde had spoken vnto his disciples to instruct them he so spake vnto them as if they had pertained vnto all when as notwithstanding they dyd not appertaine to all euenas he in this place plainly testifieth Therefore let no man in the Church bée offended yf so be he heare Christians among whome as yet there are many wicked prophane persons to be called godly and holy men if so be he heare the doctrine of life commonly preached to all men when as faith and pietie belongeth not to all yf so be he heare all Christians generaly reprehended of sinne when as notwithstanding all are not culpable euenas we sée that the Apostle reprehendeth the Corinthians Let him alwayes consider and say within hym selfe i. Cor. i. xi these thinges pertaine not to all Furthermore Christ here geueth euident testimony of his diuinity firste of all when he affirmeth that he doth not Iudge after the manner of men secondly when he maketh him selfe the authoure of election For this knoweledge of the whiche hée speaketh in this place is proper only vnto God but this other is more effectuall when he sayth that they were elected of hym before the creation of the worlde For this so notable a declaration of hys deuine power ought to mooue vs more then if the scripture did call him God a hoondered times That the scripture might be fulfilled C. It might séeme very absurd that he which was chosen to so honorable an office was not also endued with true godlinesse for it might easily be obiected Why did Christ choose one to be an Apostle which should fall from his Apostelship And why did he create him an Apostle whome he knewe should be such a wicked and naughtie person To this therefore Christ aunswereth that necesarily it was so because it was forshewed and knowen also aforhand to the Prophet Dauid For some thinke that the prophesye is cited which properly belongeth vnto Christ othersome think it to be a simple comparison that like as Dauid
the Apostles were chosen that therewithall he Ioyneth that firste election by which they were grafted into the body of the Church and in these wordes he generallye comprehendeth all that dignitie wherevnto hée had aduaunced them But yet neuerthelesse we confesse that ge speaketh speciallye of the Apostleship For the purpose Christ is to stirre vp his Apostles faithfully and constantlye to discharge their office He taketh occasion of exhortation from that frée fauoure into the which he receiued them For the more we are bounde vnto the Lord the more feruent we ought to be to doe those duties which he requireth at oure handes otherwise wée cannot escape the vice of wicked ingratitude Whereby there is nothing whiche oughte to mooue vs more to liue a holy and a Godly lyfe then when we knowe that we haue al thinges from God and nothing of our selues and that as well the beginning of our saluation as all the partes that come of the same doe flowe from his free grace and mercye A. For euerye good gyfte and euerye perfecte gifte is from aboue comming downe from the Father of lyghtes C. And how true this scentence of Christ is it maye hereby apeeare Iam. i. 17 that Christ choose them to bée his Apostles which might séeme of all other to bée most foolishe Howebeit in their person he would haue a perpetuall monument of his grace to bée séene ◠Cor 4 2 For as the Apostle Paule sayth What man shall be founde méete to goe on that message by which God reconcileth mankind vnto him selfe And what man is he which can beare the person of God Therefore it is onelye Christ which by his election maketh vs méete For this cause Paule bringeth his Apostleship from grace Rom. i 5. By whome sayth he we haue receyued grace and the office of the Apostleshippe Also he sayth that he was chosen to bee an Apostle Gala i 15 euen from his mothers wombe And because we are vnprofitable seruauntes they which séeme most to excell shall be vnméete for the lest parte of their calling vntil they be chosen So that the more he is aduaunced to honour the more let him knowe he is bounde vnto God B. And this is a manifest place against suche as are enemyes vnto the grace of God i. Cor 4 7 and doe mayntaine merites For what hast thou sayeth the Apostle which thou hast not receyued And ordained you to go C. Election is secreate vntyll it bée manifested in déede when a man is inioyned an office to the which he was ordayned before Election to Apostleship euen as the Apostle Paul after hee had sayde that he was chosen from his Mothers wombe strayte after addeth Gala i. i5 that he was made an Apostle when it séemed so good vnto the Lorde So the Lorde testifyeth that Ieremy was knowne vnto him before he was in his Mothers wombe whome notwithstanding in his time he called to the Propheticall office Notwithstanding it may be that some man maye come rightly prepared for the office of teaching and it is alreadye ordayned in the Churche that no man bée called but he whiche is endued with necessarye gyftes i Tim 3 2 Titus i 7 A. Euen as we maye sée by those thinges whiche Paule requireth to be in a Bishop But in that Christ maketh him selfe the aucthour of boath it is no maruaile for so much as the Father worketh not but by him and hée worketh with the Father Therefore as well the election as the ordination is common to boath To goe and bring forth fruite C. Nowe he sheweth wherefore he made mencion of his grace namelye that hee mighte make them more cherefull vnto their worke The dignitye of the Apostleship was not an idle office therefore it behoued them to fight and striue with great perrilles Christ therefore pricketh them foreward lest they should shonne labour perrilles and troubles M. He sayth not I haue ordayned you to bée Princes and Kinges and to haue domination of the whole worlde but To go and bring forth fruit Neither doth hee make any difference betweene them and others but maketh all subiect vnto his calling The Byshoppe of Rome hath ordayned such in the Church at this daye as goe not to bring fruite to the kingdome of GOD but gather tribute and taxes and to be nothing else but burthens to the earth and consumers of fruite These are Trées ordayned not to beare but to deuoure fruite And this ought not to seeme straunge to any man for they are not braunches of the true vine but of the wylde vine C. Furthermore Christ reasoneth here of the effect when he sayeth To bring foorth fruite meaning hereby that theyr labours shal not be vaine and vnprofitable if so bée they be ready and wylling to obaye For he doeth not here onelye prescribe what theyr vocation doeth requyre but also least they shoulde bee wearye and coulde he promiseth vnto them prosperous successe For it cannot be that any man shoulde vse paines and dilligence at his worke except he hope that his labour wyll be profitable It can not be vttered howe necessarye this consolation is against so many temtations which daylye happen to the Ministers of Christ Therefore so oftentimes as they séeme to loase theyr labor let them remember this that Christ wyl at the leangth bring to passe that their labour shall not be in vaine For then speciallye this promyse taketh place when there appeareth no fruite And that your fruite shoulde remaine C. Here it maye be demaunded why Christ sayeth that this fruite shal be perpetuall Because the doctrine of the Gospell wynneth foules vnto Christ that they maye inherite euerlasting life this seemeth to be the perpetuitye of the fruite But this sentence may be farther extended as that the Churche shall stande vnto tee ende of the world For the labour of the Apostles at this daye also doeth fructefye and the preaching of Ministers belongeth not vnto one age but the Churche shall encrease insomuche that after theyr death newe profite shall come A. Wherevpon Peter speaketh thus I wyll euer geue my dilligence that ye maye haue wherewith to styrre vppe the remembraunce of these thinges after my departure 2. Pet. i 15 C. When he calleth it their fruite he speaketh as though it were gotten by their industrye i Cor. 3 7 whereas notwithstanding Paule sayeth that they which plant and they which water are nothing And in déede the creation of the Church is suche an excellent worke that the glorye thereof ought not to he ascribed vnto men But because the Lorde declareth his power by the handes of menne lest they shoulde labour in vaine he is wonte also to ascribe that vnto them whiche is proper vnto him selfe That whatsoeuer ye aske in my name M. This serueth greatlye to the comforting of the myndes of the Disciples when they knowe that they are not onelye called of Christ to goe and to bring fruite but also in
would not haue you so to vnderstand the same as though he should testifye of mée and you hould your peace By you he shall do al thinges as by chosen instruments For I haue chosen you from the beginning to preach the Gospell therefore haue I taken you vnto mée that ye might testefye of all my wordes and déedes Therefore he shall geue testimony of me and ye shal geue testimony also insomuche that looke what he sayeth ye shall saye the same he in your hearts but you in wordes he by inspiring but you by speaking C. Nowe we sée howe fayth commeth by hearing and yet notwithstanding it hath his certainty from the seale of the spirite They which doe not sufficiently knowe the darcknesse of mens mindes thinke that faith is conceiued naturally by preaching onelye And contrarywyse there are some so farre out of their wittes that they cannot abyde externall preaching But wée sée howe Christe ioyneth these two togeather Therefore although there bée no fayth vntyl the spirite of God doe illuminate our mindes and seale oure heartes yet notwithstanding we must not séeke for visions and Oracles from the cloudes but the word which is néere vnto vs in our mouth and harte oughte to haue all our scences occupyed and fastened to the same Esa 59.21 euenas sayth the prophete Esay as I will make this my couenaunte with them sayeth the Lord my spirite which I haue put vppon thee and my words which I haue put in thy mouth shall not departe out of thy mouth nor out of the mouth of thy seede c. R. So that this place confirmeth the authority and doctrine of the Apostles For the Comforter suffereth the Apostles which are men to be weake still in the fleshe but it maketh them mightie in doctrine that their worde might not be humayne but the word of God for they preach the word of Christ C. This clause Because ye haue been with me from the begin was therefore added that wee mighte knowe that the Apostles deserued the more credit because they were eye witnesses of those things which they spake A As we maye reade in diuers places but specially in the Acts of the Apostles Acts. x. 41 2. Pet. i. 16. i. Iohn i. 1. C. For the Lord would haue vs to be so prouided for that nothing which apertaned to the confirmation of the Gospell might be wanting vnto vs. ⧠The .xvj. Chapter 1. These thinges haue I sayd vnto you because ye should not be offended C. CHRIST IN these wordes sheweth wherfore hée forewarned his Disciples of the persecution to come declaring that nothing of those thinges which he had spoken was superfluous For séeing that contencions and battailes were prepared for them it was méete and conuenient that they shoulde be armed and prepared for the same And withall he geueth them to vnderstand that if so be they were well instructed in this Doctrine they shoulde be able to fight R. Therefore before Christ comforted his Apostls with the promise of the comforter which comforteth and confyrmeth the heart in all aduersity and nowe he wylleth them to prepare themselues for the Crosse to come lest the wanes of aduersitye flowing vppon them they should bée offended and slyde from the trueth of the Gospell For thus flesh blood is wont to reason Yf this doctrine were true it should not haue so many aduersaryes and persecutours againe if he were the sonne of God the beloued of God he should not be ouerwhelmed with so many euilles Against this offence Christ fortefyeth al his Apostles with his word foreshewing that they and the Faythfull shall suffer proscription persecution excommunication and be kylled least they should saye as ignoraunt men are wont to doe I wyst not of it For this is an oulde custome that the Kinges Princes and Prelates of this worlde shoulde persecute the worde of trueth and by all meanes afflicte the Preachers of the worde Luke 6 23 So dyd they saith he vnto the Prophets which went before you C. Therefore that which Christ sayde then vnto the Apostles is also spoken vnto vs. And fyrst of all let vs noate that Christ sendeth not his Apostles into the field vnarmed and therfore none perishe in this warrefare but through the faulte of their owne cowardlinesse Neyther must we differre the time vntyll we come vnto present necessitye but must rather endeuoure our selues that we being acquainted and familiarlye accustomed with these wordes of Christ maye goe to the battayle when néede shal requyre For there is no doubt but that we haue the victory in our hand so long as these admonitions of Christ shal be fast imprinted in our mindes For when hée sayeth Because ye shoulde not be offended hée geueth vs to vnderstande that there is no perryll least any thing shoulde tourne vs out of the right course But hereby it appereth howe fewe there are which rightlye learne this doctrine because they whiche thinke that they haue this at theyr fingers endes without all daunger when they shoulde come to fight hande to hande fayle and slyde away euen as ignoraunt men that knowe nothing Let vs therefore arme and fortefye our selues with suche weapons as wyl not fayle in tyme of neede M. Hée is offended whiche hath had any thinge happening vnto hym contrarye to his expectation Hee whiche is offended doeth easylye goe backe and chaunge his minde Because therefore the Lorde Iesus sought wholy to exhorte his Disciples to constancye and perseueraunce lest they should forsake him but rather shoulde abide in him the true Vine as good and fruitefull braunches he doeth verye well foretell them of the persecution to come lest when the same shoulde come they might bée offended and so fall awaye Therefore wée are here taught that they doe reason amisse of Predestination whiche doe exclude all dilligent taking héede to shonne euell If so bee saye they the matter be so in destenies that I shal be offended and fall it cannot bee let by any meanes but that I shal be offended and fall although I shonne euerye stombling stoane of offence if it be not in destinies then also it shall not come to passe and so al caution or taking heede is but vaine If these thinges haue reason then is that vaine whiche the Lord hath here spoken These thinges haue I spoken vnto you because yee shoulde not bee offended But it is not in vaine because offence maye and ought to be auoyded Therefore this admonition is verye profitable and necessarye if so be wée waye and consider howe proane wée be to fall at euerye offence and stombling stoane Yf so be the Apostles ought to feare offence who had séene so many wonders done by Christ what is it that we ought to feare being inferiour vnto them 2. They shall excommunicate you ▪ yea the time shall come that vvhosoeuer kylleth you wyll thinke that he doeth God seruice M. Here he speaketh of excommunication by which the Apostles were to be cast
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
calleth him self a disciple not a doctor who notwitstanding farre excelled all the Doctors and teachers in the worlde Let then those greedy hunters after vain glorie blushe and be ashamed who are contented with no tytels bee they neuer so honourabie and large Iohn the Baptiste called hym selfe a voyce crying in the wildernes Peter and Paul which are the lightes of the whole world name them selues the Seruantes and Ministers of Iesu Christe But Iohn also calleth hym selfe a witnes bicause the Lorde had saide ye shall be witnesses of these thinges A witnes speaketh nothing of hys owne but faithfully doth declare those things onely which he hath eyther seene or hearde Wherefore that which he had heard of the Lord and had séene hym do and suffer simplely and trulye euenas they were spoken and done he hath vttred and declared M. This therefore is the very same disciple whome hee hath so often sayde was specially beloued of the Lorde and yet hathe he not once in all his booke sette to his name lest he might incurre the suspicion of arrowgancy Yet notwithstanding it is not too be forbidden that the names of aucthors shoulde be set vnto theire bookes the which may stand too very good vse and purpose so that vayne glory be not sought And we knowe that hys testimony is true Bv. Nowe Saincte Iohn very-seriously affirmeth that he hath faythfully and truely deliuered the pure simple truthe Euen as in another place also That which we haue hearde which we haue seene vvith our eyes which we haue looked vppon â–ª and our handes haue handled of the worde of lyfe wee shewe vnto you For his meaning is that the Apostolicall doctrine is moste true and approued euen as sayd Peter we haue not followed deceitfall fables when we opened vnto you the power and comming of the Lorde Iesus but with our eyes we sawe hys Maiestie A. Concerning the reste which may be brought to the exposition of this place reade the .35 verse of the .19 chapter before For there he geeueth the lyke testimony to that which he hath writen 55. There are also many other thinges whiche Iesus dyd the which if they shoulde bee written euery one I suppose the worlde coulde not contayne the bokes that should be written Iohn 20.30 Bv. This place agréeth with that which the Apostle sayd before how that not al the signes of the Lordes resurrectioÌ„ were written but those onely which were sufficient to perswade men to beleeue in the Lorde Iesus that by him they attayne to life euerlasting and true blessednes M. The very same he séemeth now to repeate agayne but yet not without some differeÌ„ce Before he spake of the signes after the Resurrection but here hee speaketh of those signes generally whiche Christe wrought and shewed from the fyrst to the laste all the which he sayth are not written neyther in this booke nor in any other C. Therefore leste any man should suspecte his word as one speaking pertially bicause he was loued of Christe he cutteth off this obiection saying that he hath omitted ouerpassed more than he hathe written Neyther doth he speake of euery action of Christ but of those which appertayned to his publique office M. And the reason hereof he sayth is the innumerable multitude of Christes deedes saying that the whole worlde woulde not contayne those bookes which should be written if all perticulers were written By which hiperbolicall speacke his mind was to expresse that multitude of bookes which muste be written if all the actions of Christe were to be written Hiderbole is an excessiue speach eyther in aduauncing or deâ—â—praesting any thinge C. Neither ought we to Iudge this an absurd Hiperbole seeing we beare with many thinges in prophane wryters We must not only consider the number of Christes workes but also we muste way the weighte and greatnes of them The diuine maiestie of Christe which to mans sence and vnderstanding â—s infinite did in those his works wonderfully shine If the Euangelist hauing respecte vnto this as one astonished exclameth that the whole worlde is not able to conceiue and comprehende a iust and full narration who will maruell B. And verely seeing the actes of Christe were almoste infinite who coulde haue remeÌ„bred or wayed al things with fruite To what end then should they haue béen written For it had not beene meete that we should haue neglected them C. Furthermore he is not to be repreheÌ„ded for vsing an olde and accustomed figure to coÌ„mend the excellency of the workes of Christe Bv. Furthermore who seeth not that the same is a full and perfecte kynde of doctrine which leadeth bringeth vnto that ende to the whiche it is ordeyned and appointed But the EuaÌ„gelical history was ordeyned to shew vnto vs a way how we might obtayne eternall life the which we obtayne by fayth in Christe the whiche way it doth most playnely and plentifully teach vs. Therefore it followeth that the Gospel is a most perfect kynd of doctrine and that the Euangelists haue put a suÌ„me in writing which may suffice to instructe vs in the fayth and also to leade vs in the waye to euerlasting life although they haue not deliuered vnto vs worde for worde all thinges that Christe both spake and did B. Those thinges therefore are written whiche beeing well wayed are plentiful inoughe to instruct vs in al godlynes I wold to God they were so exactly discussed to imbrace Godlynes as they are narrowly sifted stretched to maintayne contencions and braules C. Wherfore he is sufficiently learned and instructed whiche hathe profited in the reading of this Scripture And verely séeing the Apostles ar ordeined of God to be witnesses vnto vs as they haue faythfully done their duetie so also is it our parte wholly to depend vppon their testimony and too desire no more than they haue vttred specially seeing their pennes haue beene dyrected and gouerned by the assured prouidence of God lest withouermuch matter they should oppresse our weake capacitie and yet notwithstanding hauing choyse might deliuer so much vnto vs as he which is only wyse and the welspring it selfe of Godes wisedome knewe to bee expedient for vs. A. But to make an ende of this exposition of S. Iohn let vs note that we haue here described truly offred vnto vs our Lorde and Sauiour Iesus Christ that true and naturall sonne of God consubstantiall and coequall with the Father in all things but in the fulnesse of time according to the Prophets he was incarnate for vs he suffered he truely dyed and was vndoubtedly raysed agayne from death and was made King and Lorde of all things This Christ seeing he is appoynted of God the father and geuen vnto vs to be the fulnesse of all grace and truth that Lambe of God which taketh away the sinne of the worlde that Ladder and gate of heauen that exalted Serpent which maketh the deadly poyson hurtlesse that water refreshing the thirstie that Sonne reconciling vs to the Father that bread of lyfe that lighte of the worlde that Shepheard of the shéepe the doore the resurrectioÌ„ the lyfe the growing wheat corne the Conqueror of the prince of this worlde the example of lyfe the waye the truthe the true and fruitfull vine to be short the redemption saluation satisfaction and righteousnesse of all the faythfull in the whole world Séeing I say Christe is the plentiful treasurie of all these riches and graces vnto vs let vs giue thanks vnto God the Father of the same Iesu Christ who hath not spared his onely sonne but hath giuen him for vs to redeeme vs from all iniquitie and to make vs a holye and acceptable people vnto him selfe deuoutly giuen to all good workes that béeing now deliuered by the bloud of Christ from the hande of all our enemies we might serue him in holynesse and righteousnesse before him all the dayes of our lyfe To him be Glory Empire and Dominion now and for euer Amen FINIS Laus Deo ¶ IMPRINTED AT LONDON by Thomas Marshe dwelling in Fleetstreete neare vnto Sainct Dunsions Church