God onely Howe can ye beleeue Bv. Here he openeth the originall and cause of theyr vnbeléefe C. Because it might séeme very harde that they which were domesticall Disciples of the Lawe and the Prophetes from theyr Childhoode should bée condemned of such grosse Ignoraunce and appointed to bée enemies of the trueth naye it might séeme a thing incredible Christ sheweth what dyd hinder them from beléeuing namely Ambicion which possesseth their whole minde For properly he speaketh vnto the Priests and Scribes who swelling with Pride coulde not submit them selues vnto God B. They which beléeue giue all glory vnto God for they séeke for all thinges at his hande The which thing they can not doe which séeke and receyue glorye of men For they séeme to be somewhat Vaine glorious mindes are voyde of faith and attribute much vnto them selues And this is a notable place teaching all men that the gate of Faith is shutte vp against those whose mindes are desirous of terrene and vaineglorye For it must néedes be that he which wyll be some body in the worlde must bée a vacabonde and ronne awaye from God But a man commeth to the obedience of heauenlye doctrine when he thinketh that he ought to séeke all his life tyme to bée in the loue and fauoour of God A. Herevppon it is sayde Iames. 4. Hee which wyll be a friende of this worlde is an enemye to God If any man loue the worlde 1. Ioh. 2.15 the loue of the Father is not in him M. Christ doth not in this place condempne Ciuill honestye when one man honoureth another but he speaketh against suche as are vaine glorious and séeke after honour The Apostles commaundeth the faithfull to goe one before another in honour Also Peter sayth Rom. 12.10 Honour all men 1. Pe. 2.17 But there is difference betwéene honouring of other men and séeking to bée honoured of other men For the fyrst belongeth to Christian faith the other not so Question But howe doth these wordes agrée with those which the Euangelist hath in that which followeth where he saith Neuerthelesse Ioh. 12.24 among the Rulers many beleeued on him but because of the Pharisees they dyd not confesse him least they should bee excommunicate For they loued the prayse of men more than the prayse of God Wée aunswere that there are twoo kindes of fayth Aunsvvere Faith of two kinds the first is that which commeth by Miracles or by a manifest declaration of the trueth the other is that whiche commeth by hearing the worde of God through the grace of the holy ghost Concerning these thinges reade that whiche goeth before in the ende of the seconde Chapter Verse 23. Faith that commeth by hearing iustifyeth The first kinde of faith doeth not iustifye the heartes but the latter kinde doeth both iustify and also bring lyfe Concerning the first of these the Euangelist speaketh but of the latter faith the Lorde speaketh here the whiche Fayth they can not haue which séeke moore the prayse of menne than they doe the glorye of GOD. For this Fayth as it beléeueth so it bothe speaketh and lyueth I beléeued sayeth the Prophete and therefore I spake A. Hée therefore which wylbe a true Disciple of Christ must of necessitye both heare and followe the Apostle which speaketh thus 1. Cor. 3.18 Let no man deceyue him selfe If any man among you seeme to him selfe to bee wyse in this worlde let him bee a foole that hee maye bee wyse Galat. 6.3 And in another place If any man seeme in his owne eyes to bee somewhat when in deede he is nothing he deceyueth his owne minde To bée short if so bée we wyll bée capable of Diuine and Heauenlye wisedome i. Cor. 14.10 wée must be litle children not in vnderstanding but in mallice because God hath hidden his secréete misteryes from the wise and prudent of this world and hath reuealed them to Babes Mat. 11.24 For where Ambicion is there can not bée Faith 45. Doe not thinke that I wyll accuse you to my Father there is one that accuseth you euen Moyses in whome ye trust Do not thinke that I wyll accuse you Bv. Hée concludeth his demonstration with a commination or threatening the which hée prosecuteth in fewe wordes but yet most effectuall threatning to the Iewes eternall dampnation if so bée they goe forewarde in their vnbeléefe and hardnesse of heart Threatning ought to be vsed when gētle admonition wyll not serue C. For towarde the obstinate and stubborne this waye must bée vsed when Doctrine and friendlye admonitions wyll not preuaile There are very fewe which openlye deryde GOD but there are verye many which being sworne enemyes vnto GOD doe dallye and trifle with him in theyr heartes fayning to them selues that hée is mercifull and fauourable to them Euen so at this day Gods enemies which wickedly treade the Doctryne of Christe vnder theyr féete are notwithstanding as proude as if they were Gods dere friendes For who can perswade the Papistes that there is Christianisme any where but amongst them Such were the Scribes with whom our sauiour Christ disputed here When they were notable contemners of the lawe yet they greatly bragged of Moises insomuch that they did not let to holde him out against Christ as a buckeler If hée had threatned them that hée him selfe woulde haue béene to them a heauye and an intollerable enemye hée knewe that they woulde haue contempned it Therefore hée sayeth that Moyses wyll accuse them the which they much more estéemed than the other For because they litle regarded the Doctrine of Christ and affirmed that they obserued the discipline of Moises saying VVe are Moyses Disciples Iohn 9 2◠wee knowe that God spake to Moyses But as for this fellowe wee wote not whence he is necessarilye nowe he affirmeth that Moyses of whome they boasted was of them despysed also and that they néeded no other accusar for that all other holding theyr peace the lawe of Moyses was suffficient to condemne all the Iewes which beléeued not in him Bv. But neuerthelesse wée must not here imagine a grose manner of accusation by which Moyses nowe being in eternall blisse shoulde be vexed For because the Iewes did not beléeue their Moyses testifiyng of Christ and threatening euerlasting destruction to them which beléeued not Christ they are sayd to be accused of Moyses whose owne conciences doe accuse them C. For Christ hadde no other respect than that he might quayle the trust of hipocrites which falsely gloried in the reuerence of Moyses Euen as if a man at this daye shoulde saye vnto the Papistes that they shoulde haue no greater enimies vnto them than the holye Fathers of the Churche whome so falsely they haue alleaged M. So it maye be sayde to those which falsely bragge of the Apostle Peter and of his aucthoritie that they shal haue Peter whose doctrine they little regarde a bytter accuser before God A. And to be
in Nicodemus which comprehended not those thinges which were spoken 10. Iesus aunswered and sayde vnto him Art thou a Mayster in Israel and knowest not these thinges M. Our Sauiour Christ séemeth to woonder at the scencelesnesse and ignoraunce of Nicodemus being a man learned in the Lawe as if hée had not knowne the same before But by these wordes our Sauiour casteth rather Nicodemus in the téeth with his ignoraunce than woondreth at the same and yet neuerthelesse without disdaine C. For Christ séeing that hée spent the time in vaine with a prowde man and that hée lost his labour in teaching of him falleth to plaine reprehension Bv. And being offended at his dulnesse hée reprooueth his grosse witte as if hée shoulde haue sayde O miserable condition of those shéepe the charge and care of whome is committed to a Pastor so dull and ignoraunt in heauenlye thinges Hitherto thou hast béene accounted of vs one of the chiefe maysters and teachers in Israel but séeing thou art ignoraunt of those thinges whereof euen such as are Disciples and Schollers may bée ashamed to be ignoraunt of men maye meruaile what thou and the Scribes and Pharisees men of thy calling teache the people committed to their charge E. Howe commeth it to passe that thou art ignoraunte of these thinges so common in the Scriptures séeing thou art a teacher of other men For what other thing else meaneth the circumcision of the heart which Moyses so dilligentlye commended vnto you What else was the meaning of the sanctification so often tymes preached to the people but this innouation and spirituall Natiuitie of mens mindes of the whiche I speake The whole Scripture doth sufficientlye testifie Gen. 6.5 and .8.21 that all fleshe is onelye inclined to that which is euill Howe therefore shoulde anye fleshe but that which is borne againe and sanctified enter into the kingdome of God which is the kingdome of righteousnesse What can bée more plaine than that which the Prophet Esay Iere. 31.19 Ezech 11.19 and .36.26 Ieremy and Ezechiel haue spoken concerning the regenerating and renuing spirite Of the same also most plainelye hath the Prophet in his Psalmes prophesied It is meruaile therefore that my doctrine séemeth so straunge vnto thée Beholde here the true waye and maner how prowde persons that are puffed vp with vaine glory and which stande in their owne conceite ought to bée handeled C. For doctrine shall take no place or profite nothing at all vntill suche time as they be cleane purged from the pride of their owne wicked conceypt R. And this is a generall reprehension by which Christe reprooueth the blindnesse of all the Rabbines For Christ so talketh here with Nicodemus that by him hée vnderstandeth the whole order of the Pharisées and Deuines and all the professors of their Leuen M. Therefore let suche as haue the titles and names of Pastors in the Churche Two thinges required in a Pastour and which brag of the same consider how they aunswere and discharge that their calling For two thinges are required in faithfull and true Pastors namelye puritie of Doctrine Purity of doctrine holines of life required in a true Pastour and holinesse of life Concerning the first wée haue mention made here concerning the other reade the thirtéenth of Mathew and the second Chapter to the Romaines 11. Veryly veryly I saye vnto thee we speake that wee knowe and testifie that wee haue seene and ye receiue not our witnesse Veryly Veryly Bv. The Lorde by this sentence declareth how certaine firme the whole doctrine of the Gospell is not onelye in the Doctrine of regeneration but also in all other articles and speciall poyntes of our fayth And this hee confirmeth with an oath the which he is not woonte to doe but in matters most sure and firme M. Séeing therefore there were two thinges to bée reprehended in the Iewes namelye the ignoraunce of deuine matters and the fault of vnbeléefe Christ when he had reprooued the first commeth to the seconde Wee speake that wee knowe A. Some referre these wordes to Christ and to Iohn the Baptist who was sent of God to testifie of the true light CHR. Othersome vnderstande them of the Father and the sonne whome he sent into the worlde Iohn 1.7 For Christ spake those thinges in the worlde which hée had hearde of the Father Iohn 8.26 Othersome saye that the Plurall number is put for the singular by a figure called Enallagen C. But there is no doubte but that Christ here ioyneth him selfe with all the Prophets and Ministers of God and speaketh generallye in the person of them all For Philosophers and other vaine Doctours doe oftentimes bring in those vaine toyes which they them selues haue imagined and deuised But Christ challengeth this as proper to him selfe and to all the seruauntes of God alone that they deliuer nothing but a certaine and vndoubted Doctrine For God sendeth not suche as shoulde prate and talke of thinges doubtful and vnknowne But suche as deliuer to others those things which they haue learned of him in his Schoole B. Here therefore we are taught that no man ought to teache any thing for a trueth and certaintye whereof hée is not most assured 1. Peter .4 All thinges that we speake in the Churche ought to bée as the woordes of God C. Let euery one therefore take héede what is reuealed to him of the Lorde least he goe beyonde the boundes of his Faith and loast he speake those thinges which he hath not heard of the Lorde Bv. Moreouer let all those obserue and weigh this sentence of the Lorde whiche crye that the aucthoritye of the Gospell should bée nothing if so bée the aucthoritye of the Churche had not allowed and confirmed the same For the Doctrine of Christ and of the Apostles hath sufficient aucthority and allowance of it sellfe and néedeth no other testimonye The Gospell needeth not the allowaunce of the Church For it is Authential and set foorth by those which are eye witnesses and most assured of the same hauing for the aucthour thereof the Sonne of God him selfe the wisedome of his Father and the holye Ghost whiche is the true liuing and eternal God speaking by the Apostles And testifye that we haue seene B. As if he should say We testifie euen the verye same thing which fewe of you receiue for some of you haue receiued it The lyke is reade in the first Chapter going before where it is sayde He came into his owne and his owne receiued him not C. By which manner of speache and by this complaint of our Sauiour Christ we gather that this was appointed to the word of God as a fatall destinye in all ages not to bée receyued and beléeued M. Wherevpon also Christ vseth the plurall number saying Ye receyue not C. Because this not receyuing pertayned to the greater number and almost to the whole bodye of the people Therefore Christ thought good to adde this least
the Apostles behaued not theÌ„selues so valiantly as it became theÌ„ yet notwithstanding they did fauoure their infirmitie They séeke to hide them selues to auoyd peril yet notwithstaÌ„ding they pluck vp their minds that they may abyd together For otherwise they had béene disperced here and there and one of them woulde haue béene afrayde to looke another in the face After the same manner must we fight with the infirmitie of our fleshe and resiste feare which maketh vs to falle away And Christe doth blesse their zeale in appearing to them béeing gathered together and Thomas is iustly depriued of that grace which all his brethreÌ„ had bicause as a vagrant or waÌ„dring souldier he was departed from the ensigne of vnitie Therfore let al those hereby learne whiche are to fearefull to imbolden them selues and to correcte in them the feare of the flesh Came Iesus and stoode in the middest M. In that Christe when the doores were shut came vnto his disciples which were gathered together for feare of the Iewes to the ende by his apparition he might comforte them béeing in griefe and feare we haue a notable proofe of his diuine power For wheras some think that the doores were opened for him that he might enter in according to the manner of men it disagréeth much with the mind of the Euangelist Therefore we muste not thinke that Christ entred in without miracle to the ende he might declare hys diuine power to make his Disciples the more attentiue Neuerthelesse that is moste false whiche the Papistes affirme as that Christes body perced the doores which were shut This they therefore affyrme that they mighte make his gloryfied body not onely lyke vnto a spirite but also so incomprehensible that no place can contayne the same But the woords of the Euangelist sounde no such thyng bycause he saith not that he entred through the doores that were shut but that hée stoode sodaynely in the middest of hys disciplees when the doores were shutte We knowe that Peter came foorthe of the fast barred prison shal we therfore say that he perced through the middest of the Iron gate This were to absurde and childish let vs coÌ„tent our selues with this that Christ purposed by a notable miracle to confyrme the Apostles in the fayth of his resurrection Peace be vnto you Bv. Christ according to his maner saluteth his beloued disciples For the Iewes vsed this maner of salutation and it continueth with them vntill this â—aye By peace he meaneth integritie and health prosperitie and a blessed lyfe M. Euen as when we say God saue you The Lord vsed this maner of salutacion not onlye at this present but also before his passion A. Concerning this salutacion reade the tenth Chapter of Mathew beginning at the 12. verse 20. And when he had so sayd he shewed vnto them his hands and his syde Then were the disciples glad C. It was meete that this confyrmation shuld be added that it might appere vnto them by all maner of meanes that Christ was risen againe Bv. Least they should imagine him to be a spirite or some other body than that which had hoong vppon the crosse Therfore he sheweth vnto theÌ„ his hands and his side namely the prints of the nailes in his hands and the wound pearced by the speare in his syde M. The Euangelist Luke in his fower and twentie chapter addeth more coÌ„cerning the communication of Christ with his disciples about meate in the 41. verse 21. Then sayd Iesus vnto them againe Peace be vnto you as my father sent me euen so send I you also C. Christ saluted them again to make theÌ„ the more attentiue vnto those things which he spake being matters of great waight and importaunce As my father sent me M. Christ first declared vnto his disciples the reason of his death resurrection out of the scriptures and then he tould them that they should preach remission of sins repentance geue testimonye vnto the gospel C. By which words Christ doth after a sort enter his Apostles into their office to the which before he had choseÌ„ theÌ„ They wer sent before throughout Iewry but only as forerunners which should exhort coÌ„mand men to heare the chief teacher but not as Apostls which shuld take vpon theÌ„ the coÌ„tinual office of teaching And now the lord appointeth theÌ„ as Ambassodors to declare set forth his kingdoÌ„ in the world Therefore let this stand as an vndoubted truth that this is the fyrst time in the which the Apostls wer ordained to be ordinary ministers of the gospel And his wordes are in effect as much as if he shuld sai that he had hitherto don the office of a teacher and that hee hauing ended his course race appointed vnto them their turne For the father had appointed him to be a teacher of the church to this end that he might go before the rest for a time might afterward appoint substitutes in his place to supply his roome For the which cause Paul saith that he hath appointed some in the church to be Apostles other Euangelists Eph. 4.11 other Shepeheardes to gouerne the church vnto the end of the world Bv. Therfore he committeth vnto them their Ambassage and appoynteth theÌ„ to be teachers of the whole world ministers of his church C. First of all then Christ testifyeth that although he him self hath a temporall office of teaching yet notwithstanding that the preaching of the gospel shal abide for euer and lest the doctrine of the Apostles shuld haue lesse authoritie hee coÌ„maundeth theÌ„ to succéed him in the same function which he had receiued of his father And thus it was méete that their ministrie should be authorised for they wer base vnlearned men Bv. But we must take hede lest we abuse these words of the Lord or misconster them For the lord did not send forth his Apostles to offer them selues a sacrifice for the sins of the whole world nether to the ende the father might be called vppon through their name or that by their merittes the whole worlde mighte bée saued Mat. 9.12 Ihon. 6.38 Ihon. 3.17 but that by the preaching of the woorde they myght call men to repentaunce and to remission of sinnes in Christ Therefore the maner how Christ him selfe was sente is noted in the places quoated in the margent This then is referred to the preaching of the gospell euen as he sayth in another place Mar. 28.19 Mar. 16.15 Go ye forth into the whole world and preach the Gospel to euery creature 22. And when he had said those woords he breathed on them and saith vnto them receyue ye the holy Ghost Bv. The Apostles might haue sayd vnto Christ thou laiest a heauy burthen vppon our shoulders We feare Lord that wée are not sufficient for these labours that we want strength insomuch that we shal fainte at the last vnder our burthen This world hath his power his customes receiued from the fathers which it accounteth
sayeth that hée was endued with zeale but there is no doubte but that hee speaketh those thinges in his owne personne which did properlye belong to the Messias Bv. This therefore is applied vnto Christ the Lorde by a Tipe which with his whole minde sought the reformation of the Church C. Therefore the Euangelist sayeth that this was one of the notes by which Iesus was known of his Disciples to be a repayrer of Gods kingdome M. And here we haue to note that whatsoeuer things are written they are writtē for our learning that through patience and consolation of the Scriptures wée might haue hope C. Wée must also note that no man shall knowe what Christ is or to what ende all that he did and suffered pertayneth but by the instruction of Scripture Wherefore as euerye one of vs shall desire to profite in the knowledge of Christ so wée must bestowe continuall diligence and meditacion in the Scriptures But let vs returne to the déede of Christ R. Christ him selfe sayeth in another place Learne of me Math. 11. for I am meeke and lowlye in heart In that therefore he séemeth in this place to bée cruell contrarye to his wonted maner it is neyther filthye desire Enuye nor rashnesse but deuine zeale and iust anger C. It resteth therefore nowe that euerye man followe the example of Christ séeing in the head a generall example is propounded in the whole bodye According to that which Paul hath in his Epistle to the Romanes Rom. 15. Let vs not suffer so muche as in vs lyeth the holye Temple of GOD to bee defiled by any meanes And this zeale ought chiefelye to bée in the heades of the Churche M. With howe greate ardent zeale were the holye men of GOD in time past indued Exod. 32. Num. 25. 1. King 17. 3. King 18. Actes 7. Actes 13. As Moises Phinees Dauid Elias Stephen Paul and the rest of the Apostles C. Notwithstanding we must take héede least any man passe the bonds of his calling R. For a true zeale pertayneth not to euery spirite wherefore let no man vsurpe the same vnto him selfe of his owne aucthoritye least in stéede of zeale he haue rashnesse and alwayes take héede that thy zeale bée according to knowledge Rom. 10. For the Iewes persecuted Christ vpon zeale but not according to knowledge 18. Then aunswered the Iewes and sayde vnto him What token shewest thou vnto vs seeing that thou doest these thinges M. It is verye like that those Iewes which were in daunger of loosing theyr gaine set vppon Christ with this question But they defende not theyr déede as though they were without iust cause caste out of the Temple For they could not denye but that they had made of the house of God a house of marchandise What then doe they demaunde Surely they demaund by what aucthority with suche seueritye he casteth out the Byers and sellers For by séeking to blame Christ they goe about to excuse theyr owne faulte For hée had sayd Make not the house of my Father a house of Marchandise And therefore the Euangelist sayeth that the Iewes answered Christ namelye to that which hée spake concerning his Fathers house They sought no signe with theyr whole heart but sought only to condempne him of rashnesse and sedicion because he being neither endewed with diuine nor humane aucthoritye tooke the gouernment of the Temple and worshippe of God to him selfe Hereby therefore we sée the disposition of those which sinne in the Temple and worship of GOD for gaines sake who when they can neyther denye theyr faulte nor defende the same than they reprooue those of whome they are corrected of rashnesse and sedition so farre they are from amending that whiche they doe amisse B. Therefore because Moyses confyrmed his Embassage with signes these also require a signe that they might knowe that aucthoritye which the Lorde doth arrogate vnto him selfe to bée committed vnto him of God whereas those miserable wretches might euen than haue séene a Myracle had they not béene amazed and blinded C. For in that no man in so great a company layd handes on Christ as the Byers and Sellers that were there it is a manifest signe that they were all stricken by the power of God that they might stande as men amazed Wherfore except they had béene starke blinde this miracle was euident enough to be séene that one shoulde bée so bolde to stand against so many that one which was a naked man shoulde not let to incounter with the valiaunt that one base in the sight of men should contend with Princes For why did they not withstād him since they did farre excell him in power but only because theyr force was restrayned But the Iewes did erre in this thing that they woulde not allowe the vocation of Christ except it were confyrmed by a myracle For this was not séene in the Prophetes and other Ministers of God that they should alwayes shewe Myracles Neyther hath God tyed him selfe to this necessitye But this was theyr corrupt custome and euill disposition Math. 12. the which Christ him selfe noteth saying This Adulterous and wicked generation requireth a signe c. Not to the ende they might knowe the trueth but rather to the ende they might thereby take some occasion to cauill Suche are they which at this daye not being content at the first with the truth of the Euangelicall Doctrine desire to haue signes geuen vnto them 19. Iesus aunswered and sayd vnto them Destroy this Temple and in three dayes I will reare it vp C. This is an allegoricall kinde of speache and somewhat harde to be vnderstande the which Christ vsed because hée iudged them vnworthy of a manifest aunswere M. Hée could haue shewed vnto them by and by an argument of his Diuine aucthoritye if Diuine signes might haue serued to ostentacion which were ordained for the health of mankind But because they demaunded this question of a malicious minde and not to learne but to cauill hée doth not aunswere vnto theyr question plainlye but obscurelye and he offereth vnto them a verye great signe and the most certaine of all other but knowne onelye to the faithfull Rom. 1 that is to saye the resurrection by the which he was declared to bée the sonne of God The which signe as yet not come was not knowne to the vnbeléeuing Iewes C. This is that therfore which he saith in another place that hée speaketh in parables vnto them which can not comprehende the secréete misteries of the kingdome of heauen Math. 13 First of all therefore hée denyeth to geue vnto them a signe which they required eyther because it shoulde haue béene vnprofitable or else because he knewe the due time was not yet come Neuerthelesse he affirmeth that his power shall be ratified and confirmed by no smal signe least they should therevpon take some colloure of excuse R. Euen as in another place he gaue vnto them the signe of the Prophete Ionas
Faith to confession is to bée noated Charity in fauourable iudgement Charitye also appeareth in him in that hée Iudgeth well of all the rest of his fellowe Disciples For looke what hée him selfe thought of the Lorde hée doubteth not to thinke the same of them seeing hée aunswereth for them who were neuer asked before any suche question saying And wée beleeue c. But this confession séemeth nothing to appertayne to the present cause For the question was mooued concerning the eating of Christes fleshe I aunswere Although the twelue had not by and by the knowledge of all thinges that the Lorde taught yet notwithstanding it is sufficient that they according to the measure of theyr fayth doe confesse him td be the Aucthour of saluation and do submit themselues to him in all things M. For at another time they prayed for the increase of their fayth saying Luke 17.5 Lorde increase our fayth A. Moreouer the aunswere of Peter doth very well agree with the wordes of Christ when hee sayde The wordes which I speake vnto you are spirite and lyfe And Peter confesseth that hée hath the wordes of eternall lyfe wherevppon there is no doubte but that Christ is the Sonne of the liuing God 7. Iesus aunswereth them haue not I chosen you twelue and one of you is a Deuill Iesus aunswereth them M. These thinges were spoken by the Lorde to singuler purpose Peter being of a good nature and disposition thought that all the rest of his fellowe Apostles were endewed with the same sinceritye and faythfulnesse of mynde that hée was endewed with of the whiche hée séemed after a sort to boast Hée knewe that this number of the Apostles was singularlye and speciallye chosen from among the rest of the Disciples by the Lorde for the whiche cause hée coulde not otherwyse thinke but that they were faythfull and sincere whome the Lorde so speciallye had chosen the to dignity of the Apostleship and therefore bouldlye as perswaded not onelye of his owne Fayth but of the Fayth of the rest of his fellowes hée fayde And we beleeue Nowe the Lord séeking to take away this securitye and perswation not onelye from him but also from the rest and further also to signifye vnto them that it was no maruaile that among the multitude of the Disciples whiche were not chosen by him but followed him of theyr owne fréewyll many forsooke him through theyr vnbeleefe when as in that small number of the Apostles which hée had speciallye chosen there was one to bée founde which was not onelye vnbeléeuing but also whiche was a great deale worse a Deuell the Lord I saye séeking these thinges sayeth Haue not J chosen you Twelue and one of you is a Deuill B. The Gréekes call him the Deuell whome the Hebrewes call Sathan By this therefore that he sayde that Iudas was a Deuell hée meant that hée was his aduersarye and enemye and not a Disciple although he were chosen with others into the number of the Disciples by externall calling and was as yet among them C. For where Christe sayeth that hée had chosen Twelue it is not referred to the externall purpose of GOD for it is not possible that any of them shoulde fall awaye which are predestinate to euerlasting lyfe but séeing they were chosen to the office of Apostleship it became them to goe before others in pietye and holinesse Therefore hée putteth here chosen for the most notable and excellent among the common sort of people M. Concerning their election reade the thyrde of Marke and the sixte of Luke And Mathewe repeateth their names in order in the tenthe Chapter And when hée calleth Iudas a Deuell there is no doubte but that hée meant by this name to make him verye detestable For they are deceyued which extenuate the odious title of this vyce And verylye they whiche prophane so holye an office cannot bée sufficientlye hated and detested Those Aungelles are called teachers which doe verye well discharge theyr Ambassage Rightlye Mala. 2.7 therefore hée is called the Deuell which being chosen into so honorable an office doeth by his owne wickednesse degenerate from the same There is also another reason why suche are called Deuelles namelye because GOD doth geue more lybertye to Sathan to preuayle against the Reprobate and wicked Ministers than against any other of the common sort of people Wherefore if so bée they which are chosen to bée Pastours bée carryed awaye with Deuillishe madnesse insomuche that they are lyke vnto brute Beastes wée must not despise the dignitye of the office but must rather commend the same séeing such sharpe vengeaunce followeth the prophanation of the same Bv. Iudas is here called the Deuell not so much because hée was a Traytour as for that hée made him selfe a Minister and instrument for the Deuell to worke by 71. He spake of Iudas Iscariot the Sonne of Symon for hee it was that shoulde betray him beeing one of the twelue M The Euaungelist séeketh dilligently to defende the innocencie of the rest of the Apostles and woulde not haue anye wrong or false suspition to lyght vpon the true and sincere Apostles of Christ Let all these imitate this dilligence which desire that the auctoritie of the ecclesiasticall ministerye maye stande safe and sounde C. And although Iudas conscience did accuse him yet notwithstanding wee do not reade that hee was any whit mooued So dull are Hipocrites that they do not féele their woundes in the sight of men they are so brasen faced that they will not let to preferre themselues before the best men R. We see therefore howe that all which seeme to be elected are not elected Bv. Let no man therefore to much flatter himselfe and be secure because of certaine giftes which he hath receyued For hée which had obtained so great gyftes that hée could worke signes by which he was growne to wonderfull couetousnesse coulde receyue no profite neyther by benifites neyther by giftes neyther by the companye of Christ neyther by the washing of his feete neyther by the participation of the table neyther by the kéeping of the money but all these things were meanes to bring him to destruction ⧠The seauenth Chapter 1. After these thinges Iesus went about in Galilee for hee woulde not go about in Iury because that the Iewes sought to kill him After these thinges B. IN THE FIFTE Chapter going béefore the Euaungelist declareth that the IEVVES went aboute to kill our Sauiour Christe for healing the man on the Sabboth daye whiche was diseased eyght and thirtye yeres and because hée made hymselfe equall with his Father These thinges hée repeateth here in one worde to shewe the cause wherefore hée went at this time into Galilee Bv. For the Lord doth willingly withdrawe himselfe from bloude thirstye men and from conspiratours of murther and his spirite shall rest vpon the gentle and humble and vppon suche as reuerence his worde M. The Nobilitye and fame of the land of the Iewes by reason
God some saide that they were full of newe Wine Actes 2.7 because they vnderstoode not the power of the holy Ghoste Wherefore wee beeing warned by these examples let vs learne to geue vnto god more reuerence then commonlye we do in considering his workes R. Here therfore appeareth the contempt which we reade of in other places Is not this the Carpentors Sonne is not his mother called Mary Mat. 13.56 and his brethren Iames and Ioses and Simon and Iudas Euenso in this place they saye Mar. 6.3 howe can this fellowes doctrine be receiued as holy when he hath receiued no degrée of scoole He is not oure Rabby he is not our mayster how then shoulde his doctrine be worthie of credite M. Here wee are admonished that the doctrine of Christ was not dispenced with humane knowledge but with diuine power B. But he whiche neclecteth learning when he maye attaine to the same by meanes is vnthankful slouthfull And he which in prouiding ministers to teach the Church preferreth rudenesse before learning contemneth the gift of God and is not mooued with that spirite with the which Paule was mooued when he woulde haue the mistery of the Gospell to be committed to men méete to teache Tit. 1.9 and with the whiche Aquila and Priscilla were mooued when they taught Apollo béeing an elloquent man and mightie in the Scriptures that hée might be more méete to teache Act. 18.24 To this effecte also pertayneth that admonition whiche saint Paule geueth to Timothy 2. Tim 3.14 For this is agréeable to mans nature that one man should teache another As therefore no man will thus reason Moyses Elias and Christe liued for a tyme contrary to the condition of mans nature without meate therefore wée must refuse bodely foode and agayne the Israelites in the wildernesse were fed from heauen withoute tilladge and the benefite of mens labour therefore wée muste vse no laboure nor till the earth euenso verily by this example of Christ no man will infer that the stoody of holy learning is to be despised and that wée lyuing Idelly ought to looke to be taught by miracle 16. Iesus aunswered them and sayde my doctrine is not mine but his that sent me R. The Iewes doe extenuate and dispraise the authority of Christes doctrine bycause of his humility wherfore Christe challengeth the same from the authority of his father whiche sent hym brefely remoouing such wicked suspition and shewing howe he came by his learning and that his doctrine proceded neither from man nor from the Deuel but from God the father whose wisdom worde and Sonne he was My doctrine sayth he is not mine that is of man but of God who hath sent me of whose nature and substaunce I am Wherevppon it is no marueile if so be I am taught and learned with oute mans erudition If then ye desyer to heare God heare me for I am the voyce the speache the worde and the doctrine of God the Father C. In that he denieth the doctrine of his Father to be his he hath respecte vnto the capascitie of his hearers who thought hym to be no better then a man Therefore by concession he requireth to be accounted so much differing from the Father as bringing notwitstanding nothing but that which the Father hath commanded him R. Wherefore thou haste no occasion here to expounde this place of the humane nature of Christe by which he teacheth other matter then deuine thinges For his doctrine doth differ nothing from the doctrine of his father but most symply in these words he doeth declare that he doeth not bring any forged or counterfeit matter but that which is deuine committed in charge to him by the Father C. The summe is this that séeing he teacheth in the Fathers name his doctrine is not of man nor procéeding from man so that the contemners thereof can not escape vnponished Bv. By this place we are taught what doctrine the ministers of the worde ought to bring not humayne but that which is diuine not taken from men but fetcht out of the word of God For they are the messengers and Legates of the moste high God and of the Sonne of God Christ Iesus C. But that which the Iewes accounted For an offence Christ teacheth rather to be a Ladder which should carry them vpwarde to behoulde the glory of God As yf he shoulde saye when ye see a teacher not trayned vp in the Schoole of men knowe ye that he is instructed from aboue For therefore the Father of heauen would haue his Sonne rather to procéede out of the Handicraftes Shop than out of the scooles of the Scribes to the ende the originall of the Gospell might more manifestly appeare lest any man shoulde thinke the same to be framed in earth or shoulde faine some mortall man to be the author of the same So Christe also chose vnto hym rude and ignoraunt Apostles and suffered them for the space of thrée yeres to be in grosse Ignoraunce that he might bring them forth in a moment learned men and as it were Aungels come from heauen Neuerthelesse Christ sheweth from whence we must séeke the authority of spiritual doctrine namely from God aloane 17. If any man will doe his will he shall knowe of the doctrin whether it be of God or whether I speake of my selfe Bv. This séemeth to be a very conuenient aunswere to an obiection that might be secretly made For the Iewes might haue obiected thou verely sayest that thy doctrine is deuine and come from heauen but howe wilt thou proue it we denying the same R. Wée heare thee speak but whether thou speak the trueth or noe that we knowe not C. What doest thou bragge vnto vs of the worde of God from whome we doe not know whether thou art come or no Why doest thou tel vs that thou teachest nothing without his commaundement the which he will not graunt thée Christ therfore here sayth that true Iudgement commeth from the feare and reuerence of God and that therefore yf their myndes were endued with the feare of God they shoulde easily knowe whether it were true or no whiche he preached By which also he ouerthwartly nippeth them For howe came it to passe that they could not vnderstande but only because they were without the principall poynt of the true vnderstanding that is to saye pietie and desire to obay God Bv. This therefore shall be a rule to iudge of doctrine A rule to iudge of doctrine by first wée must reiect all our affections then we must beléeue the worde of God for fayth is true obedience R. and last of all we must frame our selues to the obedince of Gods word The which if wee doe we shall easily iudge what is true what is false which is true religion and which not Illumination commeth by faith For God doth illuminate our vnderstanding through fayth Wherevpon the Apostle Paule sayde if anye man seeme to bee spirituall let him knowe
denyall of Christ of the which we haue hard had made him vnworthy of the Apostleshippe For how should he be a faythfull teacher of the fayth whiche had so fowlly fallen from the same He was made an Apostle namely with Iudas But so soone as he had forsaken his place office and dignitie he was also depriued of the honor of the Apostleship Bv. Therfore least he might seeme to be remoued for euer from the fellowship and office Apostolical by the thréefolde denyall he is receiued agayne by the trebble confession of his loue and now as well libertie as authoritie to teache is restored vnto him both whiche he had lost through his owne fault And least the infamie of his fall might any thing hynder him Christ quite wipeth and blotteth away the same Such a perfect restitution both for Peter and also for his hearers was most necessarie for him it was necessarie that he mighte the more boldely execute his office beeing assured of his vocation to the whiche he was restored agayne for the hearers also least the fault remayning still in the man mighte haue giueÌ„ some meÌ„ occasion to despise the gospel Simon Ioanna A. Concerning this name we haue spoken before Iohn 1.42 Simon Ioanna sayth our Sauiour louest thou me Bv. The whiche some referre vnto the Disciples that this might be the sence and meaning Louest thou me more than thou doest these thy brethren and fellowes But it séemeth to be the more simple sence and meaning if so be thou vnderstande that Peter was asked whether he loued the Lorde more ferueÌ„tly than did the rest Peraduenture the question rose herehence for that he leauing his felowes in the Skiffe cast him selfe into the lake not tarying the time of rowing and seeking to come first vnto the Lord standing vpoÌ„ the shore Also because he fund the Sauiour very mercifull vnto him in forgeuing his sinne Luke 7.47 by righte the greater loue is required of him For he to whom more is giuen ought to loue more C. But howsoeuer the matter standeth that way it is most certain that the meaning of Christ in these wordes is that no man can faythfully serue the Church and take paynes in féeding the flocke excepte he haue further respecte than vnto men First the office of teaching of it selfe is laborious and troublesome seeing there is nothing more harde and to keepe men vnder the yoke and obedience of God of whom some are weake some lighte some peruerse some dull some slouthful some hard and vnapte to be taught Preaching a harde office Also Satan for his parte thrusteth in al the lettes and stumbling blocks he can deuise to discourage the good shepheard or at lest to weaken him Therfore none shall câ—nstantly go or warde in this office but he in whose hart remayneth the loue of Christe that he forgetting him selfe and wholly adicting him selfe vnto Christ may ouercome all impediments and stayes Thus Paule declared him selfe to be affected when he sayd The loue of Christ bindeth vs. Bv. To be short Christ requireth of the shepheard burning and earnest loue For the Lorde did not aske Peter as one ignorante what was in the harte of Peter or of any other maÌ„ but he sought to imprint this in the mindes of al his Disciples that he must of necessitie be endued with perfect loue toward Iesus Christ whiche taketh vpon him the care of his flocke C. Therfore let them which are called to gouerne the Church remember that if they will eightly and truly execute their office they must first begin at the loue of Christ Yea Lord thou knowest that I loue thee M. So great is the constancie and trust of a good conscience that it is not afrayde to appeale vnto the knowledge of the Lorde and to take the Lorde him selfe for a witnesse Peter sayth not Thou knowest Lorde that I loue thée more than these doo but Thou knovvest Lorde that I loue thee He exalteth not himself aboue the rest neyther doth he ascribe lesse loue vnto them than vnto him selfe but modestly and simply affirmeth that he loueth the Lord. He could iudge no more of other mens harts than they could doo of his For no man knoweth what is in man 1. Cor. 2.11 but the spirite of man that is in him Euen so we must testifie of the truth of our hart that in the meane time we reiecte not others nor presume to iudge of the spirit of other men Feede my Lambes C. The Scripture applyeth this worde Feede metaphorically to all kinde of gouernment But bicause héere he speaketh of the spiritual gouernmeÌ„t of the Church it is good for vs to note in what partes the office of a shepeheard consisteth For we haue héere no vayne or idle dignitie depaynted vnto vs neyther dothe Christe commit any gouernmeÌ„t to a mortal man that he may vse the same at his own pleasure Christ seeing he is properly the only shepheard of the Church who gouerneth and feedeth his sheepe by the worde of saluation Pastors of Christe to feede hys sheepe bicause he vseth the helpe of men to preache doctrine dothe giue also vnto them his name or at lest communicateth the same with them Therefore they are accounted for lawfull and true Pastors before God which gouerne the Churche by the ministerie of the worde vnder the head Christe Whereby we may gather what burthen Christ layeth vpon Peter and vpon what condition he appoynteth him a gouernour of his flocke Whereby also the wickednesse of the Bishoppes of Rome is playnly inough refelled and dysproued whiche wrest this place to establishe the tyrannie of their Popedome To Peter say they it was sayde aboue the rest Feede my Sheepe Why it was spoken rather to him than to the rest we haue shewed before Supremacie of the Pope But there is nothing geuen to Peter in these words whiche is not aswel common to all the Ministers of the Gospell R. For the Apostles haue all one power bicause they haue all one and the selfe same spirite all one worde of the Gospell giuen vnto them to preach C. Therefore the Papistes doo seeke to proue in vayne that Peter was chiefe bicause he was specially spoken vnto aboue the rest But admit and graunt that he had some speciall honor aboue the rest how will they proue that he was placed in the highest degrée of all other He was in deede the chiefest among the Apostles but shall it therof follow that he is the vniuersal Bishop of the whole worlde Verely whatsoeuer Peter hathe receyued doth no more appertayne to the Pope than it dothe to Mahumet For by what right dothe he chalenge to him selfe to be Peters successor And what man in hys right wittes will graunt vnto him that Christ speaketh here of any right of succession Yet notwithstanding he will be counted Peters successor I would to God he were None of vs doth let him but that he may loue Christ and take care and charge to