nothing else then to vnderstande to remember to knowe and to thinke Faith is not an opinion M. we muste note that to beléeue Christe is by fayth to receaue his worde and to beléeue the father is to beléeue that hée sente his sonne into this worlde to bée the redéemer of the same Therefore we must beléeue God not symplye as God of the which faith the Iewes bragge but as the father in the sonne and as the sender in him that sent He which wanteth this faith may bée reckened among the blinded Iewes not among Christians He that heareth my woorde Bv. Therefore the firste thing in the order of saluation iustification is to heare the worde but not euery ones worde but the wordes of Christe onely our Iustifier sauiour And herein is required preaching Ro. 10.14 For how shal they heare with out a preacher It is necessary therefore that the worde of Christ doe make vs redy to heare when as the Inuentions of men and the constitutions of the fathers are excluded For faith cleaueth to the word of God not to the worde of men C. Christ afterward commendeth the fruite of obedience saying Hath euerlasting life Life eternall the frute of faith to the ende we might be the more readye and willing to perfourme the same For who can be so flinty harted but that he can be contented willingly to submit him selfe vnto Christe when hée séeth the rewarde of euerlasting life set before him And yet notwithstanding we sée howe fewe he winneth vnto him by this clemencie Such is our wickednes that we hadde rather willingly perishe then to geue our selues to the obedience of the sonne of God that through him we might bée saued Furthermore the aucthoritye of the Gospel is confirmed by these wordes of our sauiour Christ For Christ testifieth that he came from God and not from man Euen as in another place he affirmeth that hée speaketh not of him selfe but that which the Father hath committed vnto him Ioh. 14.10 M. And it ought not to deminish anye thing of the sonnes honour that hée is sent of the father as the Ambassadour of the Emperour is inferiour to him that sent him Bv. But in that the sonne is sent it belongeth rather to dispensation then to Imbecillitie M. The Ambassadour hath deseruedly lesse honour then the Emperour because he is neither the Sonne nor the Lorde nor yet of suche power as the Emperour is but a Minister and a seruant But Christ was sent into this worlde not as a seruant of his Lorde but as a sonne of his father not as one of lesse power but as his equal in al thinges not as of another nature and substaunce but as coequall and coeternall with him in euery condition Christe equall to the father touching the Godhead and therfore worthy to be no lesse honoured then the father yf the father hadde taken vppon him our fleshe and descended from heauen as he hath done Bv. For therfore the father sent the eternal word that in him he might manifestlye declare him selfe vnto vs. For the sonne is a most proper Character of the Fathers substance Heb. 1.3 AVG. Therefore the Sonne is sent of the father but not separated from the father And shall not come into iudgement M. Because God hath not sent his sonne into the world to Iudge the world but that the worlde might bée saued through him Iohn 3.17 Christe here confirmeth the sentence going before concerning eternall lyfe Math. 1.21 For he came to saue his people from their sinnes And sinnes being taken awaye the power of death is at an ende Rom. 6.23 1. Cor. 15.56 because the rewarde of synne is death and the sting of death is sinne C. We therefore are out of the perill of death because we are deliuered by the benefite of Christe Bv. as the Apostle teacheth in the eight chapter to the Romanes But is escaped from death to lyfe Our sauiour Christe doth not without déepe consideration affirme that we are alredye escaped from death because the séede of life by which we are called 1. Pet. 1.23 is incorruptible in the Sonnes of God and because they are already through hope with Christe in the heauenlye glory Ephe. 2.6 Luk. 17.21 and also haue within them the kingdome of God For although their life is hidden with God in Christe Colos 3.3 yet notwithstanding they ceasse not to possesse the same through faith and in that they are deliuered from death and do knowe them selues to bée in safetye through the protection of Christ they do not therfore ceasse to be in peace Neuerthelesse let vs remember that the faithful are so in life in this present world that they alwaies carrye about with them the matter or cause of death But the spirit which dwelleth in them is life which at the length shall abolishe the reliques of death 1. Cor. 15 26 For that saying of Paul is most true The last enemy that shal be destroyed is death And yet in this place the full deliuerance from death or the perfite exhibition of life is not handeled But although that lyfe is but begon in vs yet neuerthelesse Christ pronounceth the same to be so certaine to the faithful that they ought not to be afraid of death no maruaile they being ingraffed in him which is the bottomlesse wel of lyfe M. This place also maketh verye much to the confuting of their opinion which most impudently affirme that the soules of such as dye dye togeather with their bodies and of their opinion also which say that they slepe after death vntil the day of iudgement For that which Christe speaketh here cannot be vnderstoode of the body The soule passeth frō death to life because it passeth from death to the graue but of the soule which passeth from the death of the body to life Euen as Christ in plaine woordes sayde to the Théefe This day shalt thou bee with me in Paradise And the Apostle Paul saith Luk. 23.43 Philip. 1.23 I desyre to be dissolued and to bee with Christ euidently shewing that it will come to passe that he should be in spirite with Christe so soone as hée should be discharged and loosed from the bondes of the body Otherwise Christe lyued in him insomuch that he had no neede so greatly to desire the dissolution of the body to this thing Galat. 2.10 except he had beléeued that his spirite being entered after death into euerlasting life shoulde spéedyly come vnto Chiste A Howbeit this place ought properlye to be vnderstoode and expounded of that escaping and passage from death to lyfe which is by faith as we haue declared alredye Bv. For so soone as a man truelye beléeueth the word of Christ he passeth from death to life Christ beginneth to liue in him which is the life of the soule R. Therefore death in the faithful shal be swallowed vp and made the gate
be openly preached Wheras the more euery one knoweth and féeleth the loue of God toward hym the more he will loue hym againe If the reprobate be offended with these thinges it is no maruaile for there is nothing at the whiche they are not offended 38. For I came downe from heauen not to do that I will but what he will vvhich hath sent me This is a confirmation of the sentence going before because christ is not sought of vs in vaine For faith is the worke of God by which he declareth that we are his and hath appoynted his sonne to be the worker of oure saluation But the sonne séeketh nothing else but to fulfill the will and commaundemente of his heauenly father he will neuer therefore reiect those which are sent of the Father Wherevppon it followeth that our faith shall not be in vayne M. But whereas he saith that he doth not his owne will but the will of his Father we must not wickedly stretch the same as Heretiques do but must simply vnderstand it in that scence in the which it is spoken C. For it is an Imitacion by whiche Christe doth frame hym selfe to his hearers B. For in very deede the Sonne hath not his wil by him selfe but his wyll and hys fathers wyll are all one Looke what the father willeth the Sonne willeth the same M. Therefore his purpose was to saye nothing else but that he is wholye addicted to the wil of his father and that according to the same he wyll saue those which come vnto him lest wée shoulde thinke that there is any thing done here by man A. But concerning this kinde of speache wée haue spoken before in the fifte Chapter and in the nintéene verse 39. And this is the Fathers will vvhiche hath sent mee that of all vvhiche hee hath geuen mee I shall loose nothinge but raise it vp againe at the last daye And this is the fathers M. Because it was obscure and vnknowen to the people what was that wil of God for the executing wherof he sayd he came downe from heauen he doeth more playnly explicat the same saying And this is the fathers will c. C. By whiche wordes he doeth testifie that this is the purpose of his Father that the faithful maye finde assured saluation in Christe Wherevpon it foloweth againe that they are reprobats whiche profite not in the doctrine of the Gospell Wherfore yf we sée that to manye it tourneth to their destruction there is no cause why we shoulde be discouraged because they willingly bring euel vppon them selues Let it suffice vs that the Gospell shall preuayle alwayes to gather together the electe to saluation I shall loose no thing M. This is the exposition of that whiche he had sayde I will not cast away So that our saluation is so committed to the sonne of God that we should not onely perishe if it were possible wée coulde perishe with our owne harme but also by his transgression Therefore as Christ cannot playe by collusion and transgresse his fathers will so he cannot destroy those whome he hath receyued of the Father to saue C. But he doth not meane that he is the keeper of oure saluation for one daye or for a tyme but that he hath care for the same euen to the ende that he maye at the last bringe vs out of prison euen to the hauen of rest and peace B. For because in the last daye and in the ende of the worlde our consummation is looked for this saying of our sauioure Christe is rightly vnderstoode of the last resurrection C. And this promise is more than necessary to suche as are in misery in this infirmitie of the fleshe the which euery one of vs feele and knowe well ynough Euery moment verely the saluation of the whole world might be made voyde and of none effecte if so be the faythfull béeing holden vp by Christes hand did not boldely looke for the daye of resurrection For another cause also he maketh mencion of the resurrection béecause so longe as our lyfe is hydden we are lyke vnto deade men For what doe the faithfull dyfferre from the wicked but onelye that they being ouerwhelmed with miseryes The daye of resurrection â—is comfort to the godly and being as shéepe appointed to be slaine haue alwayes one foote in the graue yea and are very nere to be swallowed vp of death There remayneth therefore one Piller to hope and patience if so bée we omitting the state of this present lyfe doe behold and consider that laste daye and doe passe by the mynifolde lettes of this worlde vntill the fruete of faith doe appeare that is to saye the saluation of our soules M. Let vs also noate that the generall resurrection doth depende vpon the will of God whiche is of all thinges moste sertaine Therefore as impossible it is that the will of God shoulde be made frustrate and that the perfect saluation of the sonnes of God whiche dependeth vpon Gods will shoulde be by any manner of meanes hyndered as it is impossible that there shal be no resurrection which Christe sayth he will bring to passe by his power when he affirmeth that he will rayse vp the faythfull For there is no other appoynted to be the executor of his fathers will but this Christe alone who shall fully performe and finish this oure redemption which he hath purchased with his deathe in the ende of the worlde insomuche that so soone as he is a perfect sauioure we also shal be fully and perfectly redeemed Of the which redemtion he speaketh in another place saying when ye shall see these thinges looke vp and lift vp your heades for youre redemtion draweth nere A. And although the reprobates shall rise againe in their bodies as wel as the electe of God yet neuerthelesse there shall be a large difference betwéene them as it is shewed in the fift Chapter going before M. Wée are also admonished that there is and end appoynted for this present worlde when we here mencion made of the latter daye whiche notwithstanding mockers and contemners of the word of God account for a fable 40 And this is the will of him that sent me that euery on which seeth the Sonne and beleeueth one hym hath euerlasting life and I will rayse hym vp at the laste daye M. There is nothing superfluous in this repetition if so be thou rightly consider those thing which are spoken C. He had sayde that the office of defending of oure saluation was committed to hym of the Father now also he sheweth the manner how This therefore is the waye to obtaine saluation if so be wée obaye the Gospell of Christ He touched this euen nowe but nowe againe he doth better expresse that whiche before he had spoken somwhat obscurely M. And he declareth that they are geuen to hym of hys Father which beleue in hym R. For in sauing men GOD obserueth this order and doth thus manifest that eternall election by
from our mothers wombe but our carnall nature Therefore it followeth that wée are naturallye banished out of the kingdome of God and being depriued of the celestiall life doe abide vnder the bondage of death This word fleshe doth signifye the whole man For fleshe in this place doth not onelye signify the bodye but also the Soule and euery part of man For the Papistes do very fondlye restraine it to that parte which they call sensuall because by this meanes the argument of Christ shoulde bée verye vaine as to saye that the second byrth is néedefull because some parte of vs is corrupted and defiled But if any man obiect and saye that there remaineth yet some parte of Gods giftes in this our degenerate and corrupt nature and therevppon conclude that we are not in euery part paruerted and polluted Wée maye easilye aunswere to this obiection and saye That those giftes whiche GOD lefte in vs after the fall of Adam in respect of them selues are highlye to bée estéemed and praysed but séeing the contagion and corruption of sinne hath difunded and spread it selfe throughout euery part we shall finde nothing in vs pure and frée from all pollusion Wherfore as we haue naturally some knowledge of God whereas there is ingraffed in vs a certaine discretion to iudge betwéene good and euill Whereas wée haue wit and reason to defende this present life and whereas wée excell the brute Beasts in so many notable giftes Mans nature defiled these thinges of them selues and as they proceede from God are verye notable but all thinges are defiled in vs no lesse than the Wine that is vnsauery through stinking Vesselles being made thereby verye hurtful Therefore because man is by nature from his Mothers Byrth onelye carnall hée must bée transformed againe by the Spirite that he maye beginne to be spirituall And this worde spirite is here taken twoo manner of wayes namelye for grace and for the effect of grace For in the first place Christ teacheth that the holye ghost is the onelye aucthour of a pure and reformed nature In the second place hée teacheth that we are spiritual so sone as wée are renued by the vertue of the same R. Of this manner of renuing the Apostle also speaketh saying The Lawe of the spirite of life setteth me free from the power of sinne and death through Iesus Christ For what the Lawe coulde not doe by that part by which it was weake through the flesh that did God by sending his owne sonne in the similltude of sinfull fleshe Euen by sinne condemned sinne in the fleshe Rom. 8. that the righteousnesse of the Lawe might bee fulfilled in vs whiche walke not after the fleshe but after the spirite For they that are carnall are carnally minded But they that are spirituall are spirituall ye minded To be carnallye minded is death but to bee spirituallye minded is life and peace Because that the fleshlye minde is enmity against God for it is not obedient to the lawe of God neyther can bee So then they that are in the fleshe can not please God But ye are not in the fleshe but in the spirite If so be that the spirite of God dwell in you M. In this place the Apostle attributeth first to the fleshe and then to the spirite certaine thinges which make very wel for the declaration of the woords of Christ He geueth to the fleshe twoo impossible thinges The first is that it cannot obeye the Law of God The seconde that it can not please God Herevppon it followeth that the same is vnder the power of sinne and death as an enemie vnto God and that the Doctrine of the Letter whiche hée here calleth the Lawe cannot reforme the same in so muche that it standeth altogeather in neede of the Heauenlye power by whiche wee are regenerate Then he geueth that to the spirite which fulfilleth the iustification of the Lawe that is to saye which maketh man spirituall For the Law requireth a spirite conformable The spirite of God is the aucthor of our regeneration and agréeing with the will of God Such a will doth the holy ghost begette The spirite therfore deliuereth from the power of Sinne and death and quickeneth and therefore it is called the spirite of life C. But it is verye absurde which some haue gathered vppon this place of Christ namelye that wée take our beginning of our first Parentes not onelye in body but also in soule For Christ sayth nothing here but that wée are all carnall according to our Byrth and that our nature doth sauour and taste of nothing but fleshe in this respect that we bee borne mortall men into the worlde For he doth here simplye distinguishe betwéene the naturall and supernaturall gifte 7. Meruaile not that I sayde vnto thee Yee must be borne againe M. This sentence maye be referred as well to those thinges which goe before as to that which followeth B. as if the Lorde shoulde saye Thou hast heard good cause and reason Nicodemus why I sayde that no man can enter into the kingdome of GOD except hée bée borne againe meruaile not therefore M. But if wée referre it to that which followeth then wée must vnderstande that the Lorde went about to take from Nicodemus by the similitude following the maze which Nicodemus had conceyued by the straungenesse of the thing which hée hearde C. The which wée must not so take as though the Lorde woulde haue so notable a worke of God in mans regeneration to bee little esteemed of Nicodemus but hee woulde not haue him to woonder leaste his fayth shoulde bee hindered For manye reiect that which is difficile and hearde to bée vnderstoode as friuolous and vaine To be shorte wee must not doubt but that we are framed againe by Gods spirite and are made newe men although the maner how the same is brought to passe be not reuealed vnto vs. Ye must be borne againe M. First of all our Sauiour Christ excludeth himselfe from this necessitie of being borne againe not because hee had not the substaunce of fleshe of the which he was borne but because hée was not so borne of the same that he had néede of regeneration as other mortall men had and haue which are conceyued and borne vnder sinne Then he ioyneth Nicodemê° a learned man in the Lawe and the Prophetes and a Pharisey to the rest and includeth him to this necessitie of reregeneration with all other men Psal 53.4 Rom. 1.12 Heb. 7.16 R. For all haue gone out of the waye all are become vnprofitable there is none that doth good no not one Luke 1.35 But Christe by right is exempted from this corruption seeing that hée is exempted from sinners Wherevppon the Angell sayde vnto Mary That holye thing which shall bee borne of thee shall be called the Sonne of GOD. 8. The winde bloweth whyther it listeth and thou hearest the sound thereof but canst not tell vvhence it commeth and vvhyther it goeth So is euery
to lyfe 25. Verylye Verylie I saye vnto you the houre shall come and nowe is when the dead shal heare the voyce of the Sonne of God and they that heare shal liue Verilie Verilie J saie vnto you the houre shall come M. Now againe the thirde tyme he vseth this earnest affirmacion whiche greatly expresseth his minde first of all speaking not onely seriously and constantly but also of serious certaine and and waighty matters secondly requiring of the hearers an vndoubted faith also C. For the Euangelist so often times setting before vs the sonne of God swearing in the cause of our saluation we may thereby perceiue fyrst of all howe carefull he is for vs and secondly how néedefull it is that the credit of the Gospel be established and confyrmed The effect of faith of the which Christ here speaketh séemeth to be incredible Therefore by an othe hée affirmeth that the voice of his Gospell is of such quickening power that it is able to raise vp the dead B. There are some whiche vnderstand this worde of Christe of the resurrection or life of mens bodyes go about to proue the same by the example of Lazarus of the widdowes sonne C. but it is euident enough by the text that Christe doth speake of spirituall death Fyrst of al Christ admonisheth vs that we are all dead before he doth quicken vs. And hereby it appeareth what the whole nature of man is able to dooe concernyng the attaynyng to saluation It is verye true that there remayneth in the soule of man some remnant of lyfe for vnderstanding iudgement will and all the sences are partes of life but because there is no part which may aspire to life eternall it is no maruaile yf the whole man so farre forth as appertaineth to the kingdome of God be counted deade And of this death the Apostle speaketh in more wordes when he saith that we were farre from the pure and sincere reason of the mind and in the cogitacion of our hartes enemies to God and his righteousnes and being blind erred in darcknesse were geuen to euyll concupiscence If this corrupt nature haue no strength to attayne to righteousnesse it foloweth that the life of God is extinguished in vs. The grace of Christ the resurrection from death And so the grace of Christ is the true resurrection from death Also this grace is giuen to vs by the Gospel Not that the externall preaching of the same is of suche force which often times goeth in at one eare and commeth out at the other but because Christ speaketh within to our hartes by his holy Spirite that we may by faith receiue the lyfe offered vnto vs. R. Therefore to heare the voyce of the Sonne of God is not onely to heare those carnall wordes with our bodilye eares but to beléeue with the hart Wherfore they that beléeue are iustified For to beléeue with the heart maketh a man righteous Faith iustifieth Rom. 10.10 Gen. 15.6 Abacc 2.4 Also it is sayde Abraham beleeued God and that was imputed to him for righteousnesse Againe it is sayd the iust shall liue by faith For Christe doth not speake here of dead men but he only vnderstādeth the elect whose eares God doeth open that they may receiue the voyce of his Sonne which can restoore them to life Yea Christe distinctly in his wordes commendeth vnto vs two kyndes of grace when he sayth that the dead shall heare the voyce of the sonne of God Two kyndes of grace and liue For it is no lesse against nature for the dead to heare then to be restoared to lyfe from which they were fallen Therefore both these belong to the secrete powere of God A. For experience teacheth vs that the Reprobates haue eyes Esay 6.9 but yet they cannot see they haue also eares but yet they cannot heare and the Gospell of Christ is to thē a sauioure of death vnto death 2. Co. 2.16 When he sayth The houre shall come and nowe it is he speaketh as of an vnwonted and straunge thing And verily the preaching of the Gospell was the new and sodaine resurrection of the worlde A. Wherevppon when Christ taught Mar. 1.17 many sayde VVhat newe doctrine is this And Paul Preaching the resurrection of the dead some sayde Acts. 17.18 This man seemeth to bee a tydinges bringer of newe Deuilles C. If any man demaund whether the word of God hath not alwayes geuen lyfe to men aunswere maye bée made that the Doctrine of the Lawe and the Prophetes being ordayned for Gods people had rather this propertye and office to maintaine those in lyfe which were begotten to GOD The office of the lawe and gospel then to reduce from death But the office of the Gospell was to bring the Gentiles which before were banished menne from the kingdome of God enemies to God and voyde of all hope of saluacion into the society of life R. as also the Apostle teacheth in his Epistle to the Ephesians Ephe. 2.11 26. For as the Father hath life in him selfe so lykewise hath hee geuen to the Sonne to haue lyfe in him selfe M. In these woordes hée geueth a reason why he sayd that the dead should bée raysed vp and quickened by the voyce of the Sonne of God C. and withall he sheweth whereof it commeth that his voyce hath so great efficacye namelye because he is the well of lyfe and poureth the same into men by his voyce For lyfe coulde not flowe vnto vs out of his mouth except the cause and originall thereof were in him Neyther is God sayde to haue lyfe in him onely because hee alone lyueth by his owne proper power and vertue but because he contayning in him selfe the fulnesse of lyfe quickeneth all thinges And this belongeth properlye to God alone euen as it is sayde VVith thee is the well of life Psal 36.9 Hereby wée gather that this title is properlye ascribed vnto Christ in that hée was manifested in the fleshe M. and this hée receyued of the Father when the worde was made fleshe Iohn 1.14 Therefore in that hée is the sonne of God hée hath all thinges of him selfe but in that hée is the sonne of man he hath receyued all thinges from the Father 27. And he hath geuen him power also to iudge because he is the sonne of man And he hath geuen him power C. Againe he repeateth that power is geuen to him of the father that he might haue full power of all thinges both in Heauen and in earth for this worde Iudge is taken for rule and empyre as before But wée must principallye note the reason which hée nowe addeth Because he is the sonne of man M. To bée the sonne of man according to the phrase of Scripture is nothing else than to be a verye man euen as in that he is sayde to bée the sonne of God is meant that he is verye God for euery one is that naturallye which he is when hée
taught of the father Holy ghost our schole mayster the which teaching must not be such that a man shall sée the father in this fleshe but the Children of God shall be taught by the inward working of the spirit 1. Cor. 2.10 For they vpon whome it breatheth shal search out the profound misteries of God Mat. 11.27 To this effect also pertayneth this sentence No man knoweth the sonne but the Father also No man hath seene God at any tyme Ioh. 1.18 the only begotten sonne whiche is in the bosome of the Father he hath shewed him to vs. C. When he saith that the father is onely knowen to him he meaneth that this office properly belongeth vnto him selfe to manifeste him to men whiche otherwise is hidden far from vs. 47. Verely verily I saye vnto you hee that putteth his trust in mee hath euerlasting lyfe R By thys sentence our sauioure Christe declareth how we are made the disciples of his father namely by fayth in Christe Iesus by whiche it commeth to passe that wée obtayne euerlasting life What it is to beléeue in Christe wee haue before declared For we muste not immagine a confused and vaine fayth whiche spoyleth Christe of his power suche a faith is that which the Papistes haue who beléeue of Christe as they list them selues for therefore we obtayne lyfe by fayth because we knowe that in Christe all the partes of lyfe are contayned 48. I am the breade of life M. After that Christe had answered those murmurers and had sufficiently prouided for that offence which they hadde taken by the humilitye of his fleshe and by the knowledge whyche they had of hym he nowe consequently maketh repetition of those thinges whiche he had spoken and returneth to that whiche he had begonne concerning Manna R. shewing by a notable comparison howe muche better this quickening breade whiche he offereth is than the oulde Manna 49. You re fathers did eate Manna in the wildernesse and are dead M. This verse is two wayes expounded Some vnderstande it generally of all those Fatheres of the Iewes whiche did eate Manna in Moyses time in the desart as well Godly as vngodly insomuche that the Lord speaketh here in this place not of the death of the soule but of the body But othersome expound it of the wicked only whiche did eate Manna withoute fayth of the trueth in the whiche is lyfe and therefore are also deade that is to saye they perished euerlastingly But it séemeth not necessarye that wée here distinguishe betwéene the beléeuing and the vnbeléeuing Iewes C Onelye Christ sayth that Manna was a corruptible meate to their Fathers M. being foode not of the soule but of the body not sempiternall but temporall which coulde not saue them from death C. It followeth therefore that mens soules finde foode no where but in him whereby they maye be fedde into euerlasting lyfe 1. Cor. 10.3 For we must remember what was spoken in another place that there is no mention made here of Manna as Christ was a secrete figure For in that respect Paule calleth hym spiritual meat but here Christ frameth his speache to his hearers who being onely carefull for the féeding of their bellies had no farther consideration of any thinge in Manna He doth therefore Iustly pronounce that their fathers are deade that is to saye which were in like manner addicted to their bellies 50. This is that breade whiche commeth downe from heauen that if any man eate therof hee shoulde not dye C. Christ inuiteth and calleth those to whome hée speaketh to eate when he sayth that hée came that a man might eate For this kinde of speache is as muche as if he shoulde saye that hée is to bée eaten of so manye as will eate Shall not dye M. Christians dye aswell as other mortal men but they dye onely in bodye for a time and not in soule for euer And although the soules of the vnbeléeuing are immortall also yet notwithstanding their condicion is mortall and miserable insomuch that being aliue in pleasure they are counted deade 1. Tim. 5.6 Euen as the Apostle speaketh of the Widdow which liued in pleasure For the lyfe of the vnbeléeuing is not the true lyfe but a false imagination of lyfe and a mere phantasie by which they thinke themselues to lyue aloane when as indéede they are starcke deade Wee must also noate the vniuersall formes of speaking when he sayth If any man eate For by this manner of speache hée meaneth that hée is offered to all men insomuch that whosoeuer vseth hym shall be preserued in lyfe 51. I am the liuing bread which came downe from heauen If any eate of this bread he shall lyue for euer And the breade that I wyll gyue is my fleshe which I will giue for the lyfe of the worlde The Lord doth often tymes repeate this that all that beléeue in him shall haue euerlasting lyfe C. Because there is nothing more necessarie to bée knowne howe hardelye fayth taketh place in vs and howe soone it vanisheth awaye againe Wée all desire lyfe but in séeking of the same wée foolishlye wander in by wayes and the greater parte despise the same when it is offered For what is he that doth not fayne and promise lyfe vnto hym selfe withoute Christe And what is he that is satisfied and contented with Christe aloane Therfore this repetition is not superfluouse when Christ so often tymes affirmeth that it is he whiche geueth lyfe to the worlde For he taketh vnto him selfe aloane the name of breade that he might remoue out of oure myndes al false and fayned hope of lyfe Christ is the breade of lyfe M. What can the glory and plenty of terrene thinges profite in the whiche there is no life yf so be wée loose this breade in the whiche alone all saluation and euerlasting lyfe doeth consiste C. He nowe calleth that the liuing breade whiche before he called the bread of lyfe and all in one sence Afterwarde he sayth it came from heauen because in this worlde the figure whereof passeth and vanisheth awaye the spirituall and incorruptible lyfe is not to be found but onely in the heauenly kingdome of God So often as he maketh mencion of this worde Eate he exhorteth vs to faith whiche onely bringeth to passe that wée enioye this breade to lyfe And this is not in vayne because there are but a fewe whiche will voutsafe to reache out theyr hande to put this breade to their mouth naye when the Lord putteth the same to their mouthes they will scarse taste of the same but some fill them selues ful of wynde and othersome béeing lyke to Tantalus doe hungar and ar like to starue with meate before their mouthes And the breade that I will giue C. Because this secrete powre of geuing lyfe concerning whiche he spake might be referred to his diuine essens he nowe descendeth to the second degrée and teacheth that lyfe is included in his fleshe that men
ascended what is it else but that he descended first into the lower partes of the earth Hée which descended is euen the same also which ascended aboue all heauens Eph. 4.9 to fulfyll all thinges C. In that hée sayeth hée was first in Heauen it doeth not properlye agrée to his humanitye and yet notwithstanding hée speaketh of the Sonne of man But this is no vnwonted maner of speaking when twoo natures in Christe doo make one person and to attribute that to one which is proper to another 63. It is the Spirite that quickeneth the fleshe profyteth nothing The wordes that I speake vnto you are spyrite and lyfe It is the Spyrite that quickeneth M. This parcell contayneth a declaracion of those thinges at the which the Disciples were offended because they séemed harde C. For Christ teacheth that the Iewes receyued no profite by his Doctrine because the same being spyrituall they were but carnall hearers of the same But because this place hath béene diuersly expounded first of all it is needefull that wée haue the true and proper sence of the wordes whereby wée shal easely vnderstand the purpose of Christ In that hée denyeth the fleshe to profite any thing some doe amisse referre the same to the Iewes which were carnall Neyther doe they well whiche affyrme that the fleshe of Christe doeth profite vs nothing in that it is eaten but in that it is Crucifyed but wée must rather eate the same that it maye profite vs when it is Crucified B. Othersome vnderstande this of the Spyrite which the Apostles should receyue after the resurrection and Ascention of Christ affyrming that they had then the true sence of Christes wordes when that most excellent teacher of the trueth had replenished them with most ample knowledge of Christ But their opinion séemeth far better which thinke that these wordes Aloane or Of it selfe ought to bée ioyned therewith as if Christ should haue sayde The fleshe aloane or of it selfe profiteth nothing the which is agréeable to the matter it selfe C. For Christe hath simplye respecte to the manner of eating Hée doeth not therefore so speake as though there were no profite at all to bee receyued by his fleshe Flesh with out the spirite profiteth not but onelye pronounceth the same to bee vnprofitable if it bée remoued from the fleshe For whereof commeth it that the fleshe hath quickening power but because it is spyrituall Therefore whosoeuer stayeth in the terrestriall nature of the fleshe shall finde nothing in the same but that whiche is dead but they which lyft vp theyr eyes to the power of the Spyrite with the which the fleshe is endued shall féele by by theyr affection and by the experience of Fayth that it is not called quickening in vaine Nowe let vs sée how the fleshe of Christ is meate in déede and yet profiteth nothing Surelye it is meate because wée thereby haue gotten lyfe because in it God is pleased because in it wée haue all the partes of saluation complete it profiteth nothing if so bée we iudge and estéeme the same according to the nature and originall thereof For the seede of Abraham which of it selfe is subiect to death doeth not giue lyfe but it doeth receyue of the spyrite to geue vnto vs. Wherefore it doeth become vs also that wée maye bée truelye fed by the same to bring with vs the spyrituall mouth of Fayth The wordes which J speake vnto you are spirite M. Hée doeth not speake of the externall sounde of these wordes but of the sence and meaning of them and hée declareth that hée spake not carnallye of the carnall eating of his fleshe in the which there is no lyfe but spyrituallye of the power of the quickening Spyrite in the which there is lyfe C. In fewe wordes hée teacheth that his Doctrine is spyrituall for this word Spyrite is put for the Adiectiue spyrituall And that worde is called spyrituall which calleth vs vpwarde that the holye Ghoste being our guyde wee maye seeke Christ by Fayth and not in carnall sence in his heauenlye glorye For wée knowe that nothing of those thinges which are spoken can bée comprehended but by Faith It is also worthy to bée noted that hée ioyneth the Spirite with lyfe Hee calleth his worde lyfe of the effecte but he teacheth that the same shall geue lyfe to none but to him who spyritually receyueth the same for whosoeuer receyueth the same otherwise rather draweth to him selfe death than life To the godly this is a most sweete tytle of the Gospel that they are certifyed that the same is ordained for them to saluation they are notwithstanding herewithall admonished to shewe them selues méete Disciples For the woordes being receyued by fayth profite but without faith profite nothing at all 64. But there are some of you that beleeue not For Iesus knewe from the beginning which they were that beleeued not and who should betraye him But there are some of you M. The Lorde is wont to vpbrayd men with theyr vnbeléefe because there can no greater iniurye bée done to God than for men to doubte of his Fayth and trueth Christ againe blameth these men because they being deuoyde of the Spyrite doe wickedly depraue and corrupt his doctrine and by this meanes turne the same to theyr owne destruction For they might haue otherwise obiected and sayde Thou braggest that thy wordes are able to geue lyfe but wée sée no suche thing Hee sayeth therefore that they are a let vnto them selues For vnbeléefe as it is alwaye proud◠shal neuer reape any fruite in the words of Christ Vnbeleefe contemneth Christ because it doeth contemptuouslye despise them Hée sayeth not There are some of you which vnderstande not but hée sheweth the cause wherfore they vnderstand not There are sayth hée some of you which beléeue not and therefore they vnderstande not because they beléeue not By fayth wée are coupled togeather and by vnderstanding wée are quickened fyrst let vs sticke fast throughe Fayth that there maye bée somewhat to geue lyfe by vnderstanding For hée which stycketh not fast resisteth and hée which resisteth doeth not beléeue For howe shall he bée quickened whiche beléeueth not C. Whereas hée sayth onely some of them are vnbeleeuing when as almost euery one of them had his faulte hée séemeth so to saye to this ende least if there were any which as yet were curable they might thereby bée brought to dispayre M. Hée meant therefore by more gentle admonition to bring them to a better minde and not so to cast them of that euery one of them might bée made carefull to obtayne the gyft of Fayth For Jesus knewe from the beginning Bv. This the Euangelist putteth downe to amplifye the aucthoritye and magistye of Christ C. Least any man shoulde thinke that Christ dyd rashlye iudge of his auditors Many professed them selues to bée of his flocke but their sodaine falling awaye bewrayed theyr hipocrisie But the Euangelist sayeth that theyr vnbeléefe whiche was
to abide in his worde Bv. This parte Faith quicneth mans soule If a man comprehendeth all mortall men and excludeth none of what age sexe or condicion soeuer he be of Hee shall not see death C. Because so soone as Faith hath quickened the soule of man death can wounde and kyll no more B. And the Faithfull by the vndoubted hope of the blessed Resurrection when they dye are rather sayde to sléepe than to dye in the meane time being in soule in euerlasting lyfe and blisse with the Lorde For what else is the meaning of this which Christ sayth Hee shall neuer see death but because he sawe another death from the which he came to deliuer vs that is to saye the seconde death Death euerlasting euerlasting daath death of hell fyre the death of dampnation with the Deuell and his aungelles that is death in déede M. Therefore neuer to sée death is nothing else but to haue euerlasting lyfe So that we may noate and learne here that Faith is the way to Immortallity Bv. And that Christians doe truely lyue and neuer dye although in this worlde they be more lyke to dead men than to liuing men and to dye in body like other men A. For the saying of Christ here is moste true to the whiche also agréeeth this place Euery one which liueth and beleeueth in me shall neuer die Ioh. 11.26 52. Then sayde the Iewes vnto him now knowe we that thou haste the Deuell Abraham is deade and the Prophetes and thou sayest if a man keepe my sayinges hee shall neuer taste of death M. Leauing that whiche the Lorde had obiected for the defence of his doctryne the Iewes agayne according to their maner craftely wrest those things which they thought might serue theire tourne to cauell C For the reprobate abyde still in their senclesnesse and are no more touched or mooued with promises than with threatnings insomuch that they can neyther be allured nor drawen vnto Christ They doe falsely interprete the wordes of Christ when they transferre his spirituall doctrine to the body M. Christe spake of that very and euerlasting death of Hell fyer of the death of body and soule together C. For this death none of the Faithfull shall sée because they beeing borne of incorruptible séede in dying to liue because they béeing ioyned to Christe their head cannot be extinguished by death because death to them is a passage into the heauenly kingdome and because the spirite dwelling in them as lyfe for righteousnesse sake But these men béeing carnall vnderstand no deliueraunce from death but that which openly appeareth in the body and do cauill at the wordes of Christ as if he had spoken only of the death of the body C. And this falt is to common and generall in the worlde many making no account almost of the grace of Christ because they onely carnally iudge of the same Therefore lest we doe the lyke we must awaken oure mindes that they maye féele the spirituall lyfe in the midest of death A. The which shall come to passe yf fo bee by true fayth wée kéepe the word of the Lord Iesu 53. Art thou greater then oure Father Abraham whiche is dead And the Prophetes are dead whom makest thou thy selfe M. Here it appeareth how these maliciouse men went about to make Christ to be hated and enuied of the people by making mencion againe of Abraham and the Prophetes as though Christ had spoken somewhat that had béene repugnaunt to Abraham and the Prophetes This therefore was another falte in them that they went about by the shyning brightnesse of Abraham and of the Saintes to obscure the glory of Christe But as the brightnesse of the sunne doth obscure and darken al the starres euenso Christ with his excéeding shyne and glory doth make all the glory of Saintes to vanishe awaye therefore they deale vniustely and preposterously in comparing the seruauntes with the Lorde and they are iniuriouse also to Abraham and the Prophetes in abusing their name against Christ M. Abraham verely was great before God and so were the Prophets but yet for al this why might not he come after them which was much more greater then they C. But this wickednesse hath béene almost in all ages and is also to be founde at this daye that the wicked renting and deuiding the workes of GOD doe make him as were contrarye to himselfe God manifested and declared his name by the Apostles and Martires the Papists make Idoles to themselues of the Apostles and Martires which they set in Godes seate Doe they not by this meanes make vnto themselues of the graces of God instrumentes to ouerthrowe the power of God For how little shall remayne for GOD and Christ if so bée the Saintes maye haue that which the Papistes so liberallye giue vnto them Wherefore wée must knowe that the whole order of Goddes kingdome is confounded Saintes at infeeiour to God except the Prophetes Apostles and Saintes bee farre inferiour vnto Christ and verely wée cannot speake more reuerentlye and honorably of the saintes than when wée make them inferiour vnto Christe B. The argument of the Iewes was that not onelye they which beléeued Abraham and the Prophets were deade but also Abraham and the Prophtes themselues and therefore that the Lorde spake without reason in preferring hymselfe before the holye Fathers and the Prophettes 54. Iesus aunswered If I honour my selfe my honour is nothing it is my Father that honoreth me which ye saye is your God C. Before hée maketh aunswere to the foresayde vnequall comparison hée sheweth that hée séeketh not his owne glorye and so hée preuenteth their cauill For Christ in that hée was a man did not gloryfye himselfe but God dyd glorifie him B. Therefore hée speaketh thys by Immitation or by concession as hée spake many thinges before C. And hée sheweth that hée desireth no glorye but that which the Father giueth into hym M. Here a common place maye bee handeled concerning the vanitie of glory which carnall men séeke in this worlde This glorye the Lorde sayth is nothing though hee shoulde séeke the same If so be the glorye of Christ were nothing if he had glorified himselfe I pray you what mortall man will you shewe me which may attaine the true and perfyte glorye in glorifying himselfe Therefore that is true glorye which is giuen to God Jt is my father which honoureth mee Bv. That is to saye my Father testifyeth mée to be suche a one as I affirme my selfe to bée And hée testifyeth the same by Oracles by signes by myracles and by many argumentes Therefore I arrogate nothing vnto my selfe by ambition and in that I exalte my selfe aboue the Patriarkes and Prophetes and doe promise lyfe and immortalitye I doe so exalte my selfe and promise as the sonne of GOD. By these wordes wée are taught that when God glorifyeth hys Sonne hée will not suffer that the world shall contemne him and escape vnpunished But the faythfull may
raise Lazarus from death wherevpon he did more rightly call the death of Lazerus a sléepe than death C. But greate was the rude Ignoraunce of the disciples which vnderstoode Christ to speake of naturall sléepe For although it bée a metaphoricall speache yet notwithstanding it is so commonly vsed in the Scripture that it ought to haue béene knowne to all the Iewes M. And hée coulde haue raysed vp this Lazarus being absent and a great waye euen as he restoared the Centurians seruaunt and the Rulers sonne to health but the consideration of this myracle did so require that hée should be present at the working of the same least anye occasion might haue bene giuen to the wicked to obscure his glory but that all men might know for a suretie that this Lazarus which had bene deade fowre dayes was raysed vp by his presence voyce and power And for this cause hée woulde not rayse vp neyther the ruler of the Sinagogues Daughter nor the Widdowes Sonne being absent Math. 9 i5 Luk. 7.14 but present In the ende of the worlde also hée can rayse vp all mortall men with hys power onelye insomuch that hée neede not descende to vs any more from heauen but the consideration of his glorye and maiestie requireth the same that so great a wonder may be wrought before the whoale worlde Wee must also noate that the Lorde sayde not Let vs goe into Iury againe but I go to awake Lazarus out of sleepe Hee would haue his Disciples companions with him in his iourney but he woulde not haue them fellowes with him in the miracle C. Here also hée commendeth his power in this that hee sayth hée will goe to rayse vppe Lazarus by whiche wâ—rdes hée sheweth himselfe to be Lord of death when hee sayth that hee rayseth those vp whome hee restoareth to lyfe Also seeing by this worde sleepeth hée noateth onelye the sléepe of the bodye some doe very fondelye drawe the same to mens soules 12. Then saide his Disciples Lord if hee sleepe hee shall doe well ynough M. The aunswere of Christ contayneth two thinges Fyrst for what cause hée must retourne into Iurye although the Iewes were so cruell Secondlye what hee woulde doe in Iurye To the first the Disciples make no aunswere but to the other they saye If hee sleepe hee shall doe well ynough by whiche they perswade Christ not to go into Iurye And yet notwithstanding they doe not subtilly wrest the wordes of Christ to theyr owne commoditie but because they thought that hee had spoken of a sléepe they redilye take the same as an occasion to shoone the perill 13. Howbeit Iesus spake of his death but they thought that hee had spoken of the naturall sleepe M. The Euaungelist addeth the exposytion of the wordes of Christ to declare the rudenesse of hys Disciples by which it came to passe that they vnderstande not the meaning of his wordes It ought therfore to seeme straunge vnto vs if so bée some at the first doe not vnderstande the Metaphoricall and parabolicall speaches of the Lorde seeing the same hapened vnto them which ought to haue vnderstoode them better by reason of theyr daylye familiaritye and acquaintaunce with the same Notwithstanding herewithall wée must consyder how that wée are more prone and readye to receyue and imbrace those interpretations of the worde of God which seme to defende the imbecillitye of our flesh than we are to agrée vnto those thinges which with perill and danger serue to the setting foorth of Goddes glorye And herevpon it commeth that while wée gréedely imbrace those things which séeme to agrée vnto our fleshe we oftentimes misse of the true scence and meaning of the wordes A. When Iesus hymselfe spake of the excelency of his kingdome before his disciples Math i4 by by there arose a contention among them who should be the greatest and when hee spake of the crosse and of the euilles which hée should suffer at the handes of the Iewes they vnderstoode not what hée sayde 14. Then sayd Iesus vnto them plainely Lazarus is deade M. Because they vnderstoode him not and therefore aunswered not to the matter hée speaketh nowe that thyng plainely which before hée had spoken obscurelye C. Great is the goodnesse of Christ in bearing with so greate dulnesse in his Disciples And verilye hée did therefore diferre the time to endue them with more ample grace of the spirite that they being renewed and chaunged in a moment the myracle myght be the greater M. They decerued to haue bene sharpely reproued of the Lord no lesse than was Peter by him at a nother time but because this cowardlines was not in one or two of them aloane but in them all Mat. 16.25 he dealt more gentlye with them and instructeth them by a more playne and manifest speache in the truth that they myght nowe haue lesse cause to doubt A. And this hee did to teache vs also by his example not to reiect such Disciples as are yet rude ignoraunt and carnall but gentlye to beare with them vntyll suche time as they haue attayned to more knowledge of the truth 15. And I am glad for your sakes that I was not there because yee maye beleeue neuerthelesse let vs go vnto him C. He meaneth that this absence was profitable for them because hys power shoulde not haue bene so manifest if so be he had holpen Lazarus out of hande For the nerer that the workes of God come to the ordinarye and common course of nature the lesse glorye they haue the which daily experience teacheth to be true For if so be he reache out his hand vnto vs at the first we regarde not his helpe Therefore to the ende his disciples might knowe that the resurrection of Lazarus was verely deuine it was necessary that he should differ the same that it might be paste all mans helpe Whensoeuer therefore God doth suffer vs béeing ouerwhelmed with misery to ly and languishe let vs knowe that he doeth it for our health Because yee maye beleeue R. What is it ye shoulde beléeue Fyrste that I am that very Christ the Sauioure of the worlde which rayse the dead from the graue that so ye maye be confirmed in that faith by that myracle wich I am aboute to worke Secondly that I am ready in the mideste of afflictions and doe care for your saluation when as ye your selues are Ignoraunt of the same C. So that his meaning is not that this was the fyrst rudiment and beginning of faith in them but the confirmation of a faith alredy begon as yet weake and vnperfect Neuertheles he sheweth that vnles God had declared his power they would not haue beléeued A. Here also we maye behoulde the fruite and ende of miracls For miracls tend to this ende that men may be won to the Faith or at least may be confirmed in the faith But lette vs go vnto him M. To whome To Lazarus to a dead man but what can be done to
account of death Christ by his example inuiteth vs willingly to suffer the same We maye bée ashamed veryly to refuse so great honour as to bee his Disciples but verilye he doeth admitte vs into the nomber of his Disciples vpon no other condicion than that we shoulde followe that waye whiche he sheweth vnto vs. For hee is our guide vnto the waye of death Therefore the bytternesse of death is after a sort mittigated and made swéete when we consider that we are in but the same condicion of death that the Sonne of God was Wherefore there is so lytle cause that we should forsake Christ because of the Crosse that we ought rather for his sake to desire death R. This therefore is agréeable to that which the other Euangelistes report out of his mouth If any man wyll followe mee let him denye him selfe and take vp his crosse Mat. 16.24 and followe mee To the same effect also pertayneth that which followeth And where J am there shal also my minister be C. For he requireth that his Ministers would not refuse to submitte them selues vnto death to the which they shall sée him goe before them For it is not meete that the minister or seruaunt shoulde haue any thing by him selfe which his Lorde and Maister hath not Bv. For Christ suffered for vs leauing vs an example to followe his steppes i. Pet 2.21 The which whosoeuer doeth he shall receyue that honour also which our sauiour Christ promiseth here saying Jf any man minister vnto me him wyll my Father honour M. The which ought to encourage all the Ministers of Christ For they ought to consider that when they serue Christ they serue the sonne of God the father wyll honour them though not for their owne sake yet for his sonnes sake It is a great matter to minister vnto the seruaunt of God but muche more is it to minister vnto the sonne of God and to be honoured of the father for the sonne 27. Nowe is my soule troubled and what shall I say Father saue mee from this howre but therefore came I into this hower Nowe is my soule troubled C. This sentence in the beginning seemeth to differre muche from that which hée spake before For before he declared a heroycall fortitude when he exhorted his Disciples not onelye to suffer death but also wyllingly and earnestlye to desire the same so often as néede required and nowe he confesseth his cowardlinesse in fléeing death Notwithstanding we reade nothing here which doeth not notablye agrée euen as the proper experience of the faithful doth teach euerye man If so bée such as are scoffers scorners do laugh it is no maruaile For this cannot be vnderstoode without action practise Moreouer it is profitable for our saluation yea most necessarye that the sonne of God should be so affected In his death we must specially consider the expiation or appeasing of his fathers wrath by which he turned from vs the wrath malediction of God The which he could not haue done without the taking of our gyltinesse vpon him Therefore it was méete that the death which he suffered shoulde be full of horrour because hee coulde not make satisfaction for vs without the sence and féeling of Gods horrible iudgement Whereby the stinge and heauy burthen of sinne is better felt and knowne the seuere punishment whereof the heauenlye Father required of his onely begotten sonne Let vs knowe therefore that death was not a sport or playe vnto Christ but that hee was caste into extreame tormentes for our sakes And it is not absurde that the sonne of God should be so troubled For his diuinity being hidden and not manifesting his force did after a sort sléepe to geue place vnto the sacrifice of pacification And Christ him selfe had not onelye put vppon him our fleshe but also humane affections For these affections were voluntary in him Feare of â—eath in Christ because he was not constrained to feare but because of his owne accorde he made him selfe subiect vnto feare Notwithstanding we must be sure that he dyd not feare fainedlye but truelye and in verye déede Howbeit in this he was vnlyke to other men that he had his affections stayed within the obedience of Gods righteousnesse as we haue sayde before Another profite also which wée haue hereby is this If so bée Christ had béene nothing troubled by the feare of death what one amongst vs would haue thought that his example pertained vnto vs For we suffer not death without the féeling of griefe and paine But when we heare that there was no stéely strength in him we take vnto vs courage to followe him neyther doeth the infirmitye of the fleshe staye vs which feareth death but that we followe our Captaine to the fight Bv. Therefore as he is man hée was troubled gréeued and afeard of death R. Euen as he sayde in another place My soule is sorowfull vnto death And what shall I saye Mat. 26.38 M. In this place wée haue an expresse example of a troubled minde and that in him whiche coulde not bée capeable of so great perturbation if hée had woulde A troubled minde doeth many wayes dispute with it selfe one while in clyming to this another to that vncertaine what to saye or doe C. Here therefore as before our eyes we doe sée how much our saluation cost the Sonne of GOD who being brought into extreame trouble as he was man knew neyther in wordes nor by counsayle howe to expresse the vehemencye of his gréefe and therefore his last refuge was to fall to prayer wherein hée desyreth to be deliuered from death Moreouer because he sawe him selfe to bée appointed by the eternall purpose of GOD to bée a Sacrifice for sinnes hee by and by correcteth that Prayer whiche hée made in great sorrowe and trouble of minde that he might whollye submitte him selfe vnto the wyll of his Father R. Therefore the spirite prayeth and the fleshe prayeth but the spirite ouercommeth the fleshe For the wyll of Christe was nothing contrarye to the wyll of his Father but looke what the Father willed the Sonne willed the same Therefore when he prayeth to bée deliuered from death it is neyther properlye the voyce of the Diuinitye nor of the humanitye but of a voluntary emptying and abasing of himselfe by whiche Christ tooke vppon him the affections of nature sinne excepted The fleshe prayeth to bée delyuered from the Crosse and cannot wyshe the same but the spirite correcteth and ouer commeth the same saying But therefore came I into this worlde to suffer to dye and to bée Crucified C. Wherefore in this place wée must noate fiue degrées The first place containeth a complaint which bursteth foorth of excéeding gréefe and sorrow secondly he feeleth him selfe to be past al remedy and least he should be ouerwhelmed with feare he demaundeth of him selfe what he should saye thirdly he fléeeth vnto the Father and desireth hym to be his deliueret fourthlye he
keepe it he dothe not denie that to bee true whiche the woman had sayde Blessed is the vvombe that bare thee and the pappes that gaue thee sucke but extolleth those whiche heare the worde of God and keepe it C. Therefore Christe heere for this consideration commendeth fayth bicause the same beeing contente with the simple worde of God dependeth not vppon the sence and reason of fleshe and bloud So that he comprehendeth the force and nature of fayth in a briefe definition namely that it standeth not in the present aspecte but pearceth vnto the heauens and beleeueth those thinges whiche are hidden from humayne vnderstanding To this effect pertayne these sentences Fayth is an assurance of things which are hoped for Heb. 11.11 1. Cor. 5.7 and a certenty of things which are not seene Aso VVe walke by fayth not after outvvarde appearaunce The which places signifie that fayth hath his aspecte but yet suche aspecte as stayeth not on the worlde and vppon earthly obiectes If any man obiect and saye that this place is contrarie to that where he pronoūceth those eyes to be blessed which beholde him present We answere Mat. 13.16 That Christ doth not speake there of a corporal aspect only as he doth in this place but of the reuelation which is common to al the godly from the time that he came to be the redéemer of the world He compareth the Apostles with the holy Kings Prophets which were held vnder the obscure shadowes of Moses law But now he saith that the state of the faythfull is blessed bicause more perfecte lighte shineth vnto them yea bicause the substaunce and truthe of figures is offered vnto them Many of the wycked behelde Chryste wyth the eyes of the fleshe at that tyme who notwithstanding were neuer a whit the more blessed but we whiche neuer sawe Christe with oure eyes are made partakers of this blessednes which Christ héere commendeth Blessednesse of those that see not Christ Gal. 3.1 Whervpon it followeth that those eyes are called blessed whiche spiritually consider that in him which is heauenly and diuine For at this day we beholde Christ in the Gospell no lesse than if he were present before vs. M. Therefore let no man say O that I had lyued in the dayes of Christe and had seene with mine eyes those his myracles We beleeue that they are muche more blessed whiche see not than those whiche haue seene 1. Pet. 1.8 C. If therefore wee desire to sée that in Christe whiche maketh vs happie and blessed let vs learne to beleue when we see not Wheras therefore the Papists wrest these words to proue their Transubstantiation it is too friuolous and vayne That wée maye be blessed they cōmaunde vs to beleeue that Christ is in the fourme of breade but the purpose of Christ was nothing lesse than to make our fayth subiect to the inuentions of man the which fayth if it passe neuer so little the boundes of the worde it ceasseth now to be fayth If so be we must beléeue generally all thinges which are not séene then our fayth shall be subiect to all monstruous myracles to all fables and forged lyes Therefore to the ende thys sentence of Christe maye take place we must fyrst of all proue that by the worde of God of the which we do doubte The Papistes bring the worde of God for their Transubstantiation but false expounded and vnaptly alleaged Bv. Let vs therfore kéepe our selues within our prescript boundes and let vs beléeue that Christ is our Lorde our life and our resurrection in that he him selfe is risen agayne from death 30. And many other signs truely did Iesus in the presence of his disciples which are not written in this booke M. When the Euangelist did write these thing many other signes also concerning the Lordes resurrection came vnto hys minde the whiche he might haue put in writing aswell as these but bicause he had alreadie determined with him selfe concerning the quantitie of his booke and was alreadie come to the measure of the same least any man should thinke that he had written all the signes which Christe did after his resurrection that the Lord appeared not passing once or twice to his Disciples to confirme his resurrection he thought good to adde these thinges vnto his Narration C. As if he should say Let no man thinke that he hath heere a full and perfect historie Bv. For the Lorde Iesus did declare by many other Argumentes signes tokens and demonstrations the truth of his resurrectiō and of his diuine power and that so euidently that the disciples might not only vnderstād the same but also might see with their eyes touch with their hāds the Lord Iesus restored to life might beléeue that he was risen agayn frō death But al these things haue I not perticulerly repeated in this my Euangelical work Act. 10.41 not that they wer vnworthy to be remembred but bicause these things were sufficient to the edification of Fayth 31. These things are written that yee might beleeue that Iesus is Christe the sonne of God and that in beleeuing ye might haue life through his name Bv. Here the Euangelist addeth the cause and ende of those thinges whiche he hath hytherto declared to the ende the Reader mighte knowe how to profite in reading these things saying That yee might beleeue that this Iesus of whom I testifie that he is risen agayne who by so many signes declare to his disciples after his death that he is risen to life is Christe the sonne of God that is to say that Messias only begottē sonne of God whome the father acording to the Scriptures sente into this worlde to bee a sauiour and Mediator C. Therefore by these words he geueth vs to vnderstande that he hath put in writing so muche as is sufficiente to satisfye vs because the same is sufficient inoughe for the confyrmation of oure fayth For he mynded to preuente the vayne curiositie of men whiche is seldome or neuer satisfied Also Sainct Iohn was not ignoraunt what the other Euangelistes hadde written But seeing hee intendeth nothing lesse than to abolishe their writings he dothe not sepadate their Narration from hys saying that this is the ende of the Scriptures that we might beléeue that Iesus is the sonne of God C. Notwithstanding it séemeth absurde that fayth should be grounded vpon myracles which ought to be wholly tyed to the promises of God and of his worde Answere Myracles are appoynted héere to serue for no other vse than to be helpes and stayes of fayth For they serue to prepare mens mindes that they may geue more reuerence vnto the worde of God Myracles confirm our fayth R. Therefore myracles doo confyrme a mans fayth but they geue not fayth For they which beléeue not by the worde bot myracles do fall away in time of temptation That Iesus is Christ Bv. That is to saye the Messias promised in the Lawe and in the
⧠A CATHOLIKE and Ecclesiasticall exposition of the holy Gospell after S. IOHN Gathered out of all the singuler and approued Deuines which the Lorde hath giuen vnto his Church by Augustine Marlorate And translated out of Latin into Englishe by Thomas Timme Minister Seene and allovved according to the order appoynted ¶ Imprinted at London by Thomas Marshe Anno Domini 1575. ¶ TO THE RIGHT HONORABLE Lorde Thomas Earle of Sussex Vicount Fitzwalter Lorde of Egremont and of Burnell one of the Queenes Maiesties Honorable priuie Counsayle and Lorde high Chamberlayne of hir house of the noble order of the Garter Knight Iustice of Oyer of the Forrests Parkes VVarraynes and Chases from Trent Southvvarde and Captayne of the Gentlemen Pentioners And to the right honorable Lady his wyfe encrease of honour and true knowledge in Christ Iesus THE GREAT PROfite which the Christiā minde is to receyue by reading this Booke was the cause why I tooke the paynes to Translate it out of Latin into the English toung and the Recommending therof the more diligently to haue it read was the occasion which moued me to Dedicate my parte therein to your Honors For what Englishe man is there which will not thinke it a Booke most worthy the reading which he seeth warranted by your Names The honorable and generall report whereof hartneth me to present it vnto you wherein ye shall finde the deepe and deuine Euangelist Sainct John the marrow of all Commentaries vppon him vnder the name of Marlorates Collection last and least my faythfull trauell to turne them bothe to the vse of my Countrey The thing I know your Honors will like well bicause as I heare you can skilfully iudge so I doubt not but you haue made your choyce what to reade which so muche bruteth the credite of your abilitie founde out by effect As for my labor may it please your Honors to like it as comming from one which caught with the commendation of your Learning and Wisdome generally noyzed could not but offer my selfe to you as the wondering Queene of Saba could not rest tyll she had seene Salomons person of whose wisdome she had hard so muche And withall I thought it good in offering my labor to your Honors to ioyne you both togither thinking with my selfe that it must needes follow that suche skill and iudgement beeing in so Honorable a man must needes by societie of matche worke like effect in so honorable a Mate Wherefore not to trouble your Honors with longer speache I take my leaue Recommending my poore Paynes to your Honors protection the recompence whereof you shall receiue in your reading of the booke whose fruite will bring by Gods grace health to your soules and continuance of your Honor. Your Honors most humble Thomas Timme ⧠A CATHOLIKE AND ECCLESIASTICALL EXPOsition of the holye Gospell after S. JHON The Argument ALthough the worde of GOD dependeth or hangeth not vpon the auctoritie of men yet notwithstanding 1. Iohn 4. as it is profitable to proue the spirites whether they be of GOD or no So it is necessarie that they which take vppon them the office of teaching in the Churche doe keepe their auctoritie in the same to the ende the testimonie which they bring concerning the truthe maye more firmelie abide with the faythfull But trulie this Gospell which John bringeth is nothing else than a testimonie of Christ Iesus that is to say that Christ is the sonne of God the life of men the light of the worlde the breade of life which came downe from heauen the resurrection the waye the trueth and the life the good Shephearde of the sheepe and to be short the onelie sauiour of the worlde It is conuenient therefore that wee knowe who this was which so beareth witnesse of him which was conuersaunt among men hauing the shewe of a seruaunt Philip. 2. being in the similytude of men and founde in his apparell as a man being tempted in all thinges as we are and yet without sinne This one witnesse is to be credited of vs euen as well as a thousand Heb. 4. because he was one that writ these thinges to the edefying of the Church and for the common profite of all men not by the common fame and report of other men but by that which is most sure and infallible namelie by that which he hearde and saw himselfe euen as hee himselfe speaketh of himselfe in the ende of this historie saying Iohn 19. He vvhich savve bare vvitnesse and his vvitnesse is true and hee knovveth that he speaketh truth that ye might beleeue And in an other place he sayth That vvhich vvas from the beginning vvhich vve haue hearde vvhich vve haue seene which we haue looked vpon and our handes haue handeled of the worde of life we shewe vnto you For this writer of the sacred Historie 1. Iohn 1. or Gospel was in the time of Christ being the brother of the Apostle Iames borne in Galilee and the sonne of Zebede and Salomon as many thinke Of whose calling to the office of an Apostle S. Mathew in the .iiij. Chapter maketh mention aptly therfore he calleth this history the Gospel for he doth more largely and plainelie set forth the diuinity of Christ and the mistery of our redemption than the other Euangelists The which thing being forseene by our Lord and Sauiour Christ called this our Euangelist and his brother also the sonne of Thunder or as Marke hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Furthermore the other three Euangelists are very large insetting forth the life and death of Christ but our Euangelist shortely touching those things stādeth more vpō that doctrine by the which both the office of christ and also the power of his death resurrection is explicated And to be short all of them seking to set forth Christ the first three namely Mathew Marke and Luke do set before vs If I may so speake the bodye but Iohn the soule Insomuch that this Gospell maye truelie be called the key which openeth the doore to come to the vnderstanding of the other three For who soeuer shall attaine to the knowledge of Gods power the which is here cunninglie expressed he at the length shall reade with profite that which the other Euangelistes haue written as concerning the redeemer Neyther was it done without the singuler counsell of the holie Ghost that the Gospell written by Mathew Marke and Luke shoulde be published and set foorth in the worlde before that which was written by Iohn for the weake eares of the faithfull were not capeable of so great thunder Therfore it was conuenient that the Incarnation of Christ shoulde fyrst of all be set foorth his Natiuitie described and howe according to the scriptures he was borne of the seede of Abraham of the tribe of Iuda and of the stocke of Dauid by what documents he prooued him selfe to be the true Messias how according to the scriptures he suffered and was buried and rose againe the thirde
to saye that onlye Sacrifice Christ Iesus So we reade that this Lambe was slaine from the beginning of the worlde Reuela 13 C. Saint Iohn therefore goeth about to shewe that there remayneth nothing nowe for sinners but that they flée vnto Christ theyr refuge to the ende he might ouerthrowe all satisfactions offeringes and redemptions of men being nothing but false and forged collusions of Satan our enemye This woorde taketh awaye maye be twoo manner of wayes expounded 1. Peter 2 Esay 53. eyther that Christ hath taken vppon him selfe the burthen wherewith wée were oppressed or else that hée quite abolisheth sinnes CHR. Furthermore in that hée sayeth Taketh in the present tence the continuall action of taking awaye is ment For the offering which he once made alwayes standeth of force Let vs knowe therefore that wée now at the last for Christ his sake are reconciled vnto God the Father if wée take the right waye vnto his death and if we doo beléeue that hée was the onelye Sacrifice nayled to the Crosse which taketh away our sinnes R. Furthermore Christ doth not so take awaye sinnes that it maye bée lawfull for euerye man licentiouslye to liue as him lysteth as the carnall falsely gather but that we should liue vnto God Rom. 6 and to righteousnesse For wheresoeuer sinnes are taken awaye by faith there in stéede thereof succedeth the Spirite mortifying from thencefoorth the dreags of sinne Touching the exposition of the nexte verse reade that whiche is spoken of in the fifteenth verse going before 31. And I knewe him not but that he should be declared to Israel Therfore am I come baptizing with water And I knewe him not C. Least men should thinke this testimonye to bée geuen eyther for fauour or friendship hée preuenteth that doubte affirming that he hath no other knowledge of Christ than that which came from heauen to him M. Although therfore hée knewe him to be in the middest of Israel yet for all that he knewe him not by face for there was no familiaritye betwéene them Christ had led his life in Nazareth of Galilee being there with the Carpenter Ioseph and nowe at the first he came from Nazareth to Iordan But Iohn liued in the wildernesse among the beasts and inhabitauntes of the Wildernesse Least therfore by a wrong suspicion and doubte the testimony should be discredited which was geuen to Christ he addeth saying And I knewe him not But that he should be declared to Israel He came to Baptize for this principall cause though this was not the onelye cause He came truelye to Iordan preaching the Baptisme of repentaunce that by this occasion he might knowe him whome before he knewe not that being knowne of him he might reueale him to Israel He Baptized also to this ende that he might bring the heartes of the Israelites to repentaunce and by this meanes might prepare the waye of the Lorde which was at hande Notwithstanding he sayeth well that he came to this ende that Christ might be made manifest vnto Israel For vnlesse this be done al the rest profiteth nothing This thing ought al the Ministerie of Iohn the Apostles to do Moreouer except repentaunce be ioyned vnto it Christ is declared in vaine C. And séeing it was necessarye that Iohn should be sent of GOD that hée might lawfullye Baptize we maye gather herevppon that no man hath libertye of him selfe to institute Sacraments for this right onelye pertayneth to God Euen as our Sauiour Christ in another place to prooue the Baptisme of Iohn demaundeth whether it was from Heauen or of men Math. 21 For the exposition of the twoo verses following reade the thyrde Chapter of Mathew 34. And I sawe and bare recorde that he is the sonne of God M. Although Iohn knewe Christ whome hée had shewed to bée present and of whome he had Preached before this time to be the Sonne of GOD yet notwithstanding by the foresayde Heauenlye inauguration contayned in thirtye and twoo and thirtye and thrée verses he knewe this Iesus whome before hée knewe not to bée the Sonne of God And he knewe this not by the vision onelye but by the voyce also of the Father which came from Heauen saying This is my beloued Sonne Math. 3. C. So that this signe was added because of confirmation and that not so muche in respect of Iohn as for all our sakes M. But séeing Christ is in the Scriptures called the sonne of Dauid Question why doeth not Iohn say And I sawe and testifyed that he is the sonne of Dauid Aunsvver Because that although hée hadde made noe lye yet notwithstanding he shoulde not sufficiently haue set foorth the glory of Christ And this is worthy to be nooted that he witnessed Christ to be the sonne of God because Christ shoulde be the gyuer of the holy Ghost and because the honour office of reconcilyng men vnto God belongeth to no other beside him M. And this knowledge and faith of the Sonne of GOD as it springeth of the diuine reuelation so it maketh a man blessed as Christ plainelye declared to Peter in the sixtéenth chapter of Mathew Math. 16 35. The next daye after John stode againe and two of his disciples B. By litle and litle the Euangelist passeth by narration from the testimonyes of Iohn to the testimonies which his owne déedes and sayinges gaue to the Lorde And séeing it was the office of Iohn to reueale Christ vnto Israel hath he thus farre foorth made mention of that story passing ouer without doubt many thinges which Iohn preached concerning the Lorde The other thrée Euangelistes haue more largelye written of that which hée hath omitted with the which the Godly are satisfied M. But this is the last testimonye of Iohn concerning Christ among those whiche the Euangelist meant to repeate Who in affirming Iohn to stand commendeth his diligence in reuealing Christ as one that sought al occasion to fulfill his office C. Here furthermore we sée howe base and simple the beginning of the Churche was Iohn truelye prepared Disciples for Christ but Christ nowe beginneth him selfe to prepare his Church 36. And behelde Iesus as hee walked by and sayeth Beholde the Lambe of God M. From whence and whyther hée walked the Euangelist sheweth not But it is likelye that Christ according to the great humilitye of his minde as hée vouchsafed to receyue Iohns Baptisme so also he was contented to heare his Sermons which he communicated to the people and so it came to passe when the Sermon was ended because it was nowe almost euentide that hée went to that place where he meant to rest all night But it appeareth by this appellation of Christ that Iohn oftentimes called Christ the Lambe of God taking away the sinnes of the worlde and that notwithout cause for it is the office of a good teacher not once onely but oftentimes to inculcate those thinges into the eares of his auditours which are necessarye for them to
which he sawe to bée wrought by Christ for he saw him to be suche a one as healed all men that were sicke but in that hée prayeth him to goe downe to Capernaum it belongeth to imbecillity a Childishe faith as though Christ coulde not restore to health by his worde onelye or by the breath of his mouth Such weakenesse of fayth wée maye beholde in another place in the Disciples of Christ For when the Shippe was ouerwhelmed with Waues they beléeued that Christ was able to saue them but not except hée were awake for hée slepte and they awooke him Math. 8. saying Lorde saue vs wee perishe C. This man therefore had conceyued no other thing than that hée was a Prophete sent of GOD with this commaundement and commission that hée should proue and declare him selfe to bée the seruaunt of GOD by shewing myracles M. Hee requesteth that Christ would goe downe with him and heale his Sonne 2. King 5.11 So Naaman the Syrian trusted that Elyzeus woulde haue come downe to him and haue touched the place of the Leprosie with his hande and standing woulde haue called on the name of his GOD Christ imagined of the people to be but a Prophete Math. 16.14 Math. 22.46 and so haue healed him And this Fayth whiche imagined Christ to bée a certayne Prophete in the beginning was in many men as maye appeare by the aunswere whiche Peter made vnto Christ This also was the first opinion that the Woman of Samaria had conceyued of Christ the which notwithstanding the Lord contempned not but so increased the same that not onely shée but also many of her Cityzens knewe him to bée Christ the Sauiour of the world Euen so here hée whiche doeth not quenche the smoking Flaxe Esai 42.3 Mat. 12.20 enlargeth and helpeth the Rulers faith 48. Then sayd Iesus vnto him Except ye see sygnes and wonders ye wyll not beleeue M. In that the Lorde here vseth the plurall number saying Except ye see signes and wonders ye wyll not beleeue C. hée séemeth generallye to reprehend all the Iewes because they were to desirous of Myracles M. As if hée should saye Howe long are ye so harde harted to beleeue the trueth and by a true faith to embrace the kingdome of GOD which is Preached vnto you that yée wyll not beleeue at all except ye bée constrayned thereunto by signes and wonders Theyr fayth and trust is acceptaple vnto mee which beleeue my bare worde confirmed by no Myracles you beleeue not mée except ye sée signes and wonders M. All they haue this disease of distrust whiche followe the iudgement and wisedome of humane reason rather than the Oracles of God For such is humane reason that except it bée conuinced by euident signes and perswaded by vndoubted argumentes it wyll not beléeue And this is the very same which Paul sayeth The thinges that belong vnto God i. Cor. 2.14 seeme foolishe to worldlye wisedome and are not vnderstoode Wherevppon the Apostle exhorteth vs to become fooles that is to saye beléeuers to vnderstande them For except they bée beléeued they shall not bée vnderstoode But with this disease were both Iewes and Gentiles infected Concerning the Iewes this place speaketh and also the thyrtye and nine verse of the twelfth of Mathew Concerning both Iewes and Gentiles the Apostle sayth The Iewes require signes and the Greekes wisedome i. Cor. 1.21 that is to saye both are distrustfull and beléeue not the woord of GOD in the cause of the kingdome of GOD where fayth is requyred requyring certayne perswations of signes and argumentes C. But howe commeth it to passe that Christe is so sharpe nowe who was wonte gentlye to receyue others which desyred Myracles as wée maye reade here and there of diuers blinde and lame personnes Hée had then verylye some certaine reason which is hydde from vs why he dealt more seuerelye with this man than he was wont to doe with others And peraduenture hée had not so muche respect vnto this man as hée had to the whole Nation He sawe that his Doctrine was litle estéemed and not onely neglected but vtterlye despised all men depending vpon Myracles and being rather amased than wondering at them Incredulitye a detestable vice Therefore that wicked contempte of Gods worde which commonly raigned in them caused him to make this complaint M. For moste detestable is this vice incredulitye by which men refuse to beléeue the worde of God except they bée dryuen therevnto by signes Verye true it is that some of the Fathers in old tyme haue wished a confyrmation by signes least they shoulde doubte of the trueth of the promises we sée also that GOD was not offended with theyr desyres as we maye reade of Gedeon Iudg. 6.7 Esa 38.22 of Ezechias and of others C. But Christ noteth here a farre greater wickednesse For so the Iewes depended vpon Myracles that they had no regarde vnto the worde of God So that all theyr Religion all theyr knowledge of God and all theyr Godlinesse was in myracles R. But that is no true fayth which is conceyued eyther of myracles of signes or wonders For myracles are onely seales and witnesses Therefore they doe not make him which is vnbeléeuing a true beléeuer but they doe confyrme him which is fyrst a beléeuer in his fayth C. They therefore at this daye greatlye offend which crye saying Let vs first sée miracles and then wée wyll geue eare to this Doctrine as though the truth of Christ ought to bée so base in our eyes vnlesse it haue some other stay But although god should heape vppon them an innumerable sort of myracles yet notwithstanding they lye when they saye they wyll beleeue Exod. 5. Ioh. 12.37 There woulde aryse a certaine externall admiration but there woulde followe neuer a whit the more attencion to Doctrine The which wée may plainely behold in Pharao and in the Iewes For the woorde of the Lorde abydeth for euer If they wyll not heare Moyses and the Prophetes Luk. 16.31 neyther wyll they beleeue though one should ryse againe from the dead It is no maruayle therefore if the Lorde doe first of all séeke to cure the diseased Father with distrust before hée restore his Sonne to health For they are more daungerous sicke which are sicke in mynde and ought rather to bée healed then they which are sicke in bodye A. Christ therefore doeth the office in déede of a Byshop of a Pastor and of the Sheepheard of our Soules 49. The Ruler sayeth vnto him Syr come downe or euer that my Sonne dye Because this Ruler was whollye occupyed in minde to delyuer his Sonne from perryll of death hée aunswereth nothing but rather vrgeth the Lorde to make haste before his Sonne geue vp his soule Fatherlye care and affection M. We sée therefore in him first an Image of the affection of Fathers towarde theyr Children by which euerye Father naturallye desyreth the sauing health of his Children the
them selues headlong into the midest of the fier of Godes wrath Do wee not sée the same furye in many at this daye whose consciences hauing no sence and feeling at all doe scofe and deryde all that they heare spoken of the horrible Iudgement of God 23 And hee saied vnto them yee are from beneath I am from aboue ye are of this world I am not of this world And he sayd vnto them M. Christ doeth so aunswere vnto their secréete whispering that hée declareth boath wherefore they can not come to the place whether hée is going and also wherefore hée sayd that they should dye in their sinnes Ye sayeth he are from beneath C. Because they were not worthye to bée taught hée onelye minded shortlye and sharpelye to reprehende them pronouncing in this place that they doe not vnderstande his Doctrine because they were farre from the Kingdome of God Bv. As if hée should saye The cause of your errour and blindnesse is for that ye are quite voyde of the holye Ghoste and are of this worlde that is to saye ye are earthlye and carnall and sauour whollye of this world But I am from aboue and am not of this worlde that is to saye I teache spirituall heauenly and not worldly thinges Except therefore as newe borne ye chaunge youre mindes ye shall neuer vnderstande any whitte of my Philosophy C. For vnder these wordes worlde and from beneathe he comprehendeth all that men haue vy nature For Sinne Death Affliction Glory Pompe Ritches Power and such lyke carnall thinges are from beneathe and of this worlde C. And thus he putteth discrepaunce and difference betwéene his Gospell and the wisedom and vnderstanding of mannes minde because the Gospell is heauenlye wisedome and our minde stayeth it selfe vppon the earth So that noane shal be a méete Disciple for Christ but such as he hath conformed by his spyrite And herevppon it commeth that Fayth is so seldome founde in the worlde because naturally all mankinde is alienated from Christ Faith syldom found in the world except those whom hée lyfteth vp by speciall grace of his holye Spyrite R. For no man can attayne to those thinges which belong to the kingdome of Heauen that is to saye to righteousnesse to Fayth to reioysing in the holye Ghost and to eternall felicity by his owne reason and strength but by the power of Christ M. Moreouer Christ doeth not deny in himselfe the Natiuitye of the fleshe when hée sayeth that he is not of this world but the communion and partetaking of sinne and of corruption which commeth through sinne the sugiestion of Sathan In this sence hée denyeth his Apostles to bée of this worlde because he exempteth them by the grace of his spyrite from the spottes and pollusions of this worlde A. In lyke manner all the Godlye though they bee in this worlde Ioh. i5 19 mixte with wicked and vngodlye men yet notwithstanding they are not sayde to be of this worlde because GOD hath taken them out of this present wicked world Phili. 3.20 and their conuersation is heauenly 24. I sayde therefore vnto you that you shall dye in your sinnes For if ye beleeue not that I am he ye shall dye in your synnes J sayde therefore vnto you M. The ioyning togeather of these sentences doe manifestlye declare that so many as are of this worlde are subiect vnto death For hée sayth not simplye I sayde vnto you that ye shall dye but I sayde therefore vnto you that ye shall dye Wherefore Because yee are of this worlde For he hath respecte to the declaration doing before So Paule sayth that the worlde is subiect to damnation saying when we are Iudged of the Lorde we are corrected 1. Co. 11 i2 leste wee sholde be condemned with the worlde That you shall die in youre sinnes C. Nowe he putteth the plurall number Sinnes whereas he vsed before the synguler nomber Sinne but in the same sence sauing that in the former place his purpose was to noate that vnbeléefe is the well spring and cause of all euelles not because Incredulitie only is sinne or deathe because the same aloane maketh vs guiltie before God of eternall death but because it doth draw vs awaye from Christe and doeth depriue vs of his grace by which we ought to séeke for deliueraunce from all oure synnes In that therefore the Iewes through obstinate mallice do reiect the medicine they geue vnto them selues a mortall wounde and herevppon it commeth to passe that they heape on sinne vppon another M. Furthermore by this place wée maye gather that death is due vnto sinne as the Scripture in diuers places teacheth Death reward of sin Rom. 6.22 1. Cor i5 We maye also gather that oure destruction commeth of our owne sinnes and not of the sinnes of other men It maye bee that we maye bee made pertakers of other mens synnes and so also of theyr punishmente but he which is free from sinne and doth not dot defyle hym selfe with other mens sinnes is also frée from the rewarde of sinne Rom. 6.23 that is to say death For the Soule whiche hath synned shall dye Eâ—ec i8 4 the sonne shall not beare the Iniquitie of the Father nor the father the iniquitie of the Sonne the righteousnesse of the Iust man shal be vppon him and the wickednesse of the vngodly vpon them Yf ye beleue not that I am hee What he hath added nothing And because he hath added nothing it is muche which he hath commended For they looked that he shoulde haue declared what he was and yet notwithstanding he did not shewe the same C. There is therefore in this manner of speache a greate emphacis and force because all those thinges which the Scriptures attributed to the Messias are to be vnderstoode Notwithstanding the summe and principall poynt is the repayring of the Church the beginning whereof is the light of fayth whereof duly spring righteousnesse and newenesse of lyfe Some of the Fathers haue drawne amis this thing to the deuine essence of Christe and do Ioyne that with him which is wrighten in Exodus I am that I am Exod. 3 when as he speaketh heare of the dutie which he oweth toward vs. This sentence is worthy to be noated for men do neuer sufficiently consider the euelles in the wich they are ouerwhelmed and although they are constrayned to acknowledge their destruction yet notwithstanding neglecting Christe they séeke for vaine remedies Wherefore wee must here noate that vntill the grace of Christ which is our deliuerer doe reueale it selfe all kinde of wickednesse doth abounde 25. Then sayde they vnto him who arte thou And Iesus sayth vnto them Euen the verye same thing that I sayde to you from the beginning Who art thou Bv. Bv. Wonderfull liberty of questioning or rather carnall lycence is graunted to the enemies of Christ and much more wonderfull doeth the patience and long suffering of our Sauiour Christe appeare in all these thinges
Church should not be left destitude of able Ministers and when the life of the Pastoure shoulde be so assaulted of the enemies that their rage and madnesse could be appeaced no wayes else but by his absence But in no wise they would permit this libertie if so be the perill were general and appertaining to the woale â—locke Flight in time of persecution and that it were thought that the Pastoure fled more to saue hys owne life being afraide of Death then to doe good because the example of his fléeling in this order shall do more harme then his life shall profite or doe good euer after M. Therefore it maketh great matter wherefore howe and who it is that fléeeth euenas also it maketh great matter wherefore who and howe the shéepe be fed For as he is not by and by a true shepe heard which leadeth forth the shéepe vnto Pasture euenso he is not straight way a hyerling which in time of persecution fléeth for a time He which is a hyerling doth not only flée when hee séeeth the wolfe comming but he also is a hyerling which in securitie féedeth the shéepe béecause of his wages he which in feeding hath the affection of a Pastour is not made a hyerling by fléeing seing he was not a hyerling before Paule was not a Hyerling when he taught at Damascus and preached Christ therefore by fleing hée was not made an hyerling The hyerling fléeeth for that cause as sayeth Christ because he is a hyerling and hath no care for the shéepe For this cause Paule did not slee who if it had so plesed the Lord was redy to dye but because the Bretheren did vrge him to flée insomuch that they did let him downe in a Basket ouer the wall he sled that hée might serue Christ longer And this is that which the Lorde sayeth If so be they persecute you in one Cittie flee vnto another Mat 10.23 R Verely in this there can scarse any certaine Rule be prescribed when wée shoulde flee and when we shoulde not flee For there is a time when Christe fled againe there is a time when he did not slée but willingly went to méete his aduersaries There is a time when Paule was lette downe ouer the wall in a basket againe there is a time when he sayde VVhat doe yee weeping and troubling mye hart for I am not onely readye to be bounde but also to dye at Hierusalem for the name of the Lorde Iesu For euery man hath the appoynted time of his office the whiche béeing not finished hee maye shoonne and auoyde manifeste perielles least God be tempted notwithstandinge wée must so flée that our office be not neglected Euenas our sauiour Christ sayth There are twelue howres in the daye If any man walke in the day he stumbleth not because he seeth the light of this worlde But if any man walke in the night he stumbleth Ioh. 11.9 because he hath no light in him Act. 20.8 Bv. Sathan and his ministers are the Wolues which scatter the flocke and therefore we must beware of them 13. So the hierling fleeth because he is a hiereling and careth not for the sheepe C. That is to saye He whiche hath respecte vnto the fléece and not to the slocke howsoeuer he deceyue men in the quiet state and tyme of the Church when trouble aryseth wil shewe his falsehoode and treacherye PAR. For there are some whiche in tyme of prosperitye are carefull inough for the flocke but in tyme of perrill they leaue the flocke to be dispersed and made a praye of the Wolfe For they saye within them selues What if it perishe I loose nothing my hyer is sure inough and if any parte thereof be lost I had rather forgoe the same than to contend for other mens cattaile with the Wolfe 14. I am the good sheepheard and knowe mine and am known of mine M. Hée repeateth this to declare in him selfe the condicions of the true and good Shéepheard and so to shewe himselfe to differre in disposition from hyerlinges And I knowe mine C. In these wordes hée commendeth his loue towardes vs for knowledge commeth of loue and bringeth also with it a care 2. Tim 2 i9 Ioh. 13 18 R. The Lord knoweth who are his Also it is sayde I knowe whome I haue chosen M. There are two kindes of knowledge The one is Knowledge of two sortes by which wée knowe what a thing is By this kinde of knowledge al thinges are knowne vnto Christ not onlye the sheepe but also the Goates the Wolues the Théeues and the Murderers and that infernall Sathan also The other is that by which wknow such things as are our owne yea by which we knowe them kéepe them and defende them By this kinde of knowledge the Reprobates are not knowne but the electe onely For to them it shal be sayd Math 7.23 Depart from mee ye workers of iniquitye And againe Verylye verylye I saye vnto you I knowe ye not Math 25.12 As Christ therefore hath a speciall care ouer his shéepe because they heare his voyce and followe him euen so he geueth vs to vnderstande that hée hath no care at all for those whiche obeye not the Gospell euen as in the second member he repeateth and confirmeth that whiche he had spoken before namelye that he is in like manner knowen of his shéepe 15. As the Father knoweth mee so knowe I the Father and I laye downe my lyfe for the sheepe M. There is a mutuall knowlegde of familliars and néere friendes The heauenlye Father hath a sonne whome he knoweth to bée his and of whome he is acknowledged againe to bée the Father Euen so Christ hath shéepe which he knoweth and of whome in like manner he is knowne C. Insomuch that it is no more possible that he should forget vs than it is possible that the Father shoulde reiect or neglect him M. The father séemed as though hée had forsaken his sonne vpon the Crosse whome notwithstanding he acknoweledged to be moste dere vnto him Euenso although Christ sometime séemeth to leaue and forsake his shéepe in the midest of afflictions yet notwithstanding he wil neuer leaue them in perill but will haue a continuall care for them C. In the meane time he woulde haue vs to do our duty to him againe because as he doeth bestowe all that power which he hath receiued of the father to helpe vs so hee woulde haue vs obedient and seruiceable vnto him againe And I laye downe my life Bv. As if he shoulde saye I haue not without cause called the congregation of the faithfull my shéepe For I haue washed them with my bloud I haue by my death brought them to life and I haue geuen my selfe for them not redéeming them with Goulde and Siluer but with my owne lyfe whereby Iustly I affirme them to be mine Let them therefore consider what account they wyll make to the Prince of Sheapheardes which haue vsed crueltye and
wrought during the time that be preached there was none more wonderfull than this and therefore hee thought it necessary to noate boath the name and also the kindered and exactly to describe the place with the rest of the circumstaunces specially séeing he knew that none of the other Euaungelistes made any mention of this miracle Therefore fyrste of al it is worthy to be noated and remembered For beside that Christ in this miracle left vnto vs a testimony of his diuine power he also sette before vs an expresse Image of our Resurrection in the end of the world to the end we might knowe the scope of our Faith howe that Death is no Death and that Christe is our resurrection and life C. Furthermore this was as it were the latter act and conclusion for nowe the time of his death approched It is no merueile therefore if so be he specially sette forth his glory in that worke the memory wherof he would haue throughly imprinted in the mindes of his seruauntes that it might be a sertaine sealing of all those miracles that were done before Christ had raised vp other dead folkes at other times but nowe hée declared his power vpon a dead and putrified carcasse B. For the nerer that the daye whiche was prescribed vnto the Lorde drue toward euening in the which he should finishe the office of a Redéemer the more plainly boath by wordes and also by déedes he reuealed who hée was and wherefore he came in the fleshe R. And thus beginneth the hystory M. When Iesus was come ouer Iordane into the place where Iohn at the firste baptized and had taried there a while a sertaine man named Lazarus fell sicke And to the end we might knowe who this Lazarus was Iohn saith that hee was of Bethany the towne of Mary and Martha his sisters whose Brother he was C. The which is therefore expressed because the fame of Lazarus was more obscure than the fame of his sisters For these holy women were wont to lodge Christ as we maye reade in the tenth chapter of saint Luke 2. It was that Marye whiche anoynted the LORDE with oyntmente and wyped his feete with her heare whose Brother Lazerouse vvas sicke Bv. Because the Gospell maketh mention of many Maries here there is a difference put betwéene this Mary and the reste namely that it was the very same which anoynted the Lord. M. And this is put downe here by Anticipation B. For the Euaungelist declareth this anoynting in the chapter following C. Therefore there is greate Ignoraunce in them which immagine this Mary the sister of Lazerus to be that infamus woman of whome Luke maketh mention in his seuenth Chapter The making mention of the oyntment ocasioned this errour and also because in both places mention is made of Simon in whose house the acte was done as though it were not manifest that Christ was often times anoynted and that in diuers places The synfull woman of whome Luke speaketh anoynted Christ at Ierusalem wheare she dwelt Also Mary of Bethany did the like in her towne And the pretertence Anoynted which the Euaungelist vseth ought not to be referred to the time in the which the same was done of the which the Euaungeliste heare intreateth but to the time in the which he wroate as if he shoulde saye this is that Mary whiche afterwarde powered out her oyntment for the which cause there arose a murmuring among the Disciples Bv. To be short this woman is sayd to haue anoynted the Lord euen as Iudas is saide to haue betrayed Christe M. Math. i0 4 Moreouer in that Lazarus Mary and Mrtha dwelt together we haue an example of brotherly amity concord and agreement Vnitie of Bretheren pleaseth the Lorde The Lorde is delighted with such vnity of Bretheren and systers insomuche that it was not in vain that the Lord had company and felloweshippe with this Lazarus Mary and Martha It is a true saying the loue and vnitie of bretheren is seldome found Suche is the corruption of oure nature that bretheren very seldome well agrée together Very fewe remember this saying of Christe Blessed are the peace makers for they shal be called the Children of God 3. Therefore his sisters sent vnto him saying Lorde beehoulde hee whome thou loueste is sicke Therfore his sisters sent B. For they trusted that yf the Lorde had bene present their brother shoulde not haue dyed the which boath of them affirmed to the Lorde Lord behould he whom thou louest C A shorte message but yet notwithstanding Christ might hereby gather what the two sisters would haue For vnder this complaint they doe modestly insinuate their Supplication that hee might helpe R. Hereby we maye learne a forme of prayer C. We are not forbidden to vse any long forme of prayer notwithstanding this is the summe that we ought to cast oure cares and whatsoeuer else disquieteth vs into the Lords lappe that he may helpe vs. Thus doe these women deale with Christ they doe familiarly vtter theire gréefe vnto him thereby hoping to haue ease B. They prescribe nothing vnto the Lorde they think it suficient to tell vnto their louing benificiall and wise frende howe the case stoode with them and in what perill they were in C. It is also to be noated that they haue hope to obtaine helpe vpon the loue of Christe M. In that they make no mencion of their brother neyther doe craue in expresse wordes that he would come and deliuer him from his disease they so did vppon truste and familiaritie whereby they made accounte that the disease of theyr brother woulde mooue the Lorde to haue no lesse care for the same than hée had for any thing that appertained to him selfe C. And this is a rule alwaye to be obserued in true praier For where the loue of God is there is vndoubted and present health because hée doth not loue and forsake Bv. Therefore these systers Humanity toward the sicke shewing themselues to be natural and louing to their brother ouer and aboue the example which they leaue vnto vs of pietie and humanitye which wée shoulde showe towarde sicke persons doe teache vs in all our necessityes to runne first vnto Christ which loueth vs all most intyrelye to whome wée must prescribe nothing he knoweth when to helpe and to whome it is néedefull R. Let fayth onely tye God to necessitie that helpe and reléefe may torne to the glorye of his name For if so bée the time and the manner howe be prescribed then the helpe is ascribed to humaine wisedome 4. When Iesus hearde that hee sayde This infirmitie is not vnto death but for the glorye of God that the Sonne of God might be glorified thereby M. Christ knewe before that Lazarus was sicke but the Euaungelist describing this matter in order as it was done sayth that the Lorde spake these thinges when hée had hearde the message which Mary and Martha had sent vnto him C. And his purpose was by thys
though he were dead yet shall hee liue Bv. Nowe Christ more plainelye reuealing himselfe sayth that he cannot onely by his prayers obtaine lyfe but also that hée is the lyfe it selfe of all that beléeue yea the liuing God which can rayse from the deade and preserue in life M. Hée knewe that Martha hadde not as yet the true knowledge of him and that therefore shée thought of the resurrection as did the rest of the Iewes who although they beléeued that the same shoulde bée yet notwithstanding by whose power the same shoulde bée they knew not because they wanted the true knowledge of Christ Wherefore that hée might signifie vnto Martha that hee was the rayser vp and quickener of deade men by whome the resurrection of the deade shoulde bée and whiche coulde also at that present restoare hir deade brother vnto life hée sayth I am the resurrection and the life B. that is to saye the authour of resurrection and lyfe and that power of GOD to rayse and to quicken As if hee shoulde saye Why hast thou respect vnto the resurrection to come concerning the which thou hast such an opinion as though it were not to be wrought by my power If thou knewest mée thou wouldest also knowe that I haue power geuen mée to rayse vp and to quicken and therefore wouldest nowe desyre mée to raise vp thy brother C. Therefore fyrst of all Christ affirmeth himselfe to be the resurrection and and the lyfe and afterwarde hée expoundeth boath partes of the sentence seuerallye In the fyrst parte hée calleth himselfe the resurrection because by order men are restoared from death before they are in the state of lyfe And verilye all mankinde is ouerwhelmed in death Therefore no man shall haue life but hee which is fyrste risen from death So Christ teacheth himselfe to be the beginning of life and afterwarde hée addeth that the perpetuitie of lyfe is the works of his grace And the exposytion which followeth straight after sheweth plainely that hée spake of spirituall lyfe as He that beleueth on me Wherefore then is Christ the resursurection because hée doth regenerate the Children of Adam which were alienate from GOD by synne that they may beginne to leade a newe lyfe of the which wée haue spoken in the fifte Chapter going before And the Apostle Paule very notabelye interpreteth this place in the seconde Chapter of his Epistle to the Ephesians Let them bable then what they liste which affyrme that men are prepared by the motion of nature to receiue the grace of God It is as much as yf they should saye that the dead walke Faith is the resurrrection of the soule For wheras men haue lyfe breath sence vnderstanding and will the same tendeth to destruction because there is no part of the soule which is not corrupted and maymed And so it commeth to passe that death euerye where hath the vpper hande and kingdome For the death of the soule is an alienation from God Therefore they which beléeue in Christe whereas they were deade before beginne to liue because Fayth is the spirituall Resurrection of the soule and doth after a sorte animate the soule it selfe that it maye liue vnto God according to this saying The dead shall heare the voyce of the sonne of God and they that here it shall liue It is a notable titel of faith verely that Christ powring life into vs deliuereth vs from death 3. King i7 4 Kin 9.4 M. And that whiche Christ testifieth of him selfe can belong to no other We doe reade that holy men haue raysed vp some from the dead Rom. i5 i7 i Cor i5 21. as Elias and Elizeus But yet none of them was the resurrection and the life but Christ only 26. And vvhosoeuer lyueth and beleueth in mee shall neuer dye Beleeuest thou this The Lord Iesus had spoken two things which he orderly expoundeth He proued him selfe to be the resurrection when hée taught that life is restoared to the dead by faith C. Now followeth the exposition of the second member namely howe Christ is the life because he neuer suffereth the life which he hath once geuen to decaye but preserueth the same vnto the ende For what should become of men in so greate fragillitie of the fleshe if so bée they hauing once gotten life should bée left afterwarde vnto them selues Therfore it must néedes be that the continual state of life be founded vpon the power of the same Christ that he maye finishe that which he hath begon And the faithfull are therefore sayde neuer to dye because their mindes béeing renued with the incorruptible séede haue the spirite of Christ abyding in them by whiche they liue dayly For although the body be subiect vnto death because of sinne yet notwithstanding Rom 8 i0 the spirite is life for righteousenesse sake 2. Cor. 4 i6 Yea though the outward mâ—n perish yet the inward man is renued daye by daye And death it selfe is to them a sertain deliuerance from the seruitude of death Death is a deliuerance from the seruitude of death Iohn 5. R. There is no cause therefore whye they that beléeue shoulde feare and abhorre death because they haue passed already from death to life Beleeuest thou this C. Christ séemeth at the first sight to speake therefore of the spirituall lyfe that he might withdrawe the minde of Martha from her present desier Martha desiring that her brother might be restored to lyfe Christ aunswereth that he is the author of a farre more excelent lyfe because by his heauenly power he quickeneth the soules of the faythfull But there is no doubt but that he speaketh of a double grace Generally therfore there is no doubte but that he commendeth the spirituall lyfe which he geueth to all those that are his but hereby he ment to geue a tast of that power which he woulde afterwarde declare in raising vp of Lazarus M. And Christe knewe what Martha beléeued and what shée beléeued not he doeth not demaund therefore this question to the end he might learn but that he might drawe from her a confession of that fayth which he knew to be in her at that tyme. For it is not ynough for vs to beeléeue with the hart but it is also required that we confesse that with the mouth whiche we beléeue with the harte A. Furthermore Christe saith not vnderstandest thou this But Beleuest thou this For the ministers of God cannot be vnderstoode except they be vnderstode by faith 27. Shee sayde vnto him Ye Lord I beleeue that thou arte Christe the sonne of the liuinge GOD whiche should come into the world M. It séemeth that Martha vnderstoode not the wordes of Christ and that shée knewe not that which shée sayde shée beléeued namely what it is to be Christ the sonne of God Neuerthelesse there is no doubte but that shée had that Faith in Christ that shée doubted nothing at all of his wordes C. And to prooue that shée beléeued the
him to be sent of GOD and to wyll his Fathers wyll and also to bée equall with him in power For he wrought other myracles also without prayer Mar. 9.25 as when hée sayde to the Deuell Math. 8.2 come forth of him and to the Leprouse man which sayde If thou wilt thou canst make mee cleane Math. 9.6 I wyll bee thou cleane And to him that was sicke of the Paulsey Aryse take vp thy bed and walke Luk. 7.8 A. In lyke manner when hée raysed vp the Widdowes sonne from death we reade not that he prayed but sayde onelye Yong man I saye vnto thee aryse Mar. 5 4i Neyther yet when he raysed vp Iayrus Daughter Therefore although he could haue raised vp Lazarus with the wagging of his finger yet notwithstanding thus it behoued all thinges to be done because of the people whiche stoode by 43. And when hee thus had spoken he cried with a loude voyce Lazarus come forth M. He woulde haue all men heare with what words he raysed vp the dead man least any man should thinke that he dyd any thing supersticiouslye or by magicall arte Furthermore it was also necessarye that they shoulde heare howe constantly and without doubting with great confidence and aucthoritye he commaunded the dead man to aryse and to this ende he cryed aloude C. And whereas he toucheth not the dead body with his hande but cryeth onelye with a loude voyce his power therein doeth more manifestly appeare and withal he commendeth vnto vs the wonderfull and secréete efficacye of his worde For howe doeth Christ restore lyfe vnto the dead but by his worde Wherefore in the raysing vp of Lazarus he vsed a visible signe of spirituall grace the which wee féele daylye by the scence of Faith in shewing his voyce to bée a quickening voyce R. As therefore hée made the worlde by his worde so by his worde he raysed the dead man to the ende we might learne that the Gospell is the power of God to saluation to all that beléeue For as Lazarus being dead in body was brought againe by the word to corporall lyfe euen so we being dead in sinnes by the word receiued are restoared into the euerlasting lyfe of righteousnesse Reade the fiue and twentye verse ' of the fifte Chapter before 44. And hee that was dead came forth boūd hande and foote with graue cloathes and his face vvas bounde with a napkin Iesus sayde vnto them Loose him and let him goe And he that was dead Bv. This is a manifest declaration of the diuinitye of our Lord and sauiour Christ that his power is not voyde and ineffectuall but lyuely and quickening For nowe he performeth that in verye deede which he had spoken before namelye that he is the resurrection and the lyfe For so sone as Lazarus which was dead and buryed heard the voyce of the Sonne of God he came foorth sound and whoale in body And his face was bound with a napkin C. The Euangelist maketh mencion of Graue cloathes and the napkin to the ende we might knowe that Lazarus came foorth of the Sepulchre euen as hee was layde in the same Also the Iewes retaine this maner of buriall at this day wrapping the body in one péece of Linnen and the head with a towell or napkin seuerall as we maye reade in the nintéene Chapter folowing Graue clothes is all the ritches we carrye out of this world with vs. i. Tim. 6.7 Bv. And whereas Lazarus came foorth bounde hand foote all new writers almost thinke it to bée done by a newe miracle But hereby we may gather and sée what Ritches wee carrye foorth of this worlde with vs namelye our wynding sheete and graue cloathes according to the saying of the Apostle VVee brought nothing into this worlde neyther maye we carrye any thing out of the same Loose him and let him goe C. This was also commaunded to bée done to amplifye the glorye of the myracle that the Iewes might feele with their handes the worke of God whiche they sawe with their eyes R. For hée whiche had put awaye death with the power of his worde coulde eyther haue made the grauecloathes to haue fallen of by their owne accorde or else that Lazarus shoulde haue vnbounde him selfe but Christ would haue the handes of the standers by Auriculer confession to be witnesses of the miracle But to ridiculous are the Papistes who vpon this place ground their auriculer confession Christ saye they would haue Lazarus after he had restored him to life to be loosed by his Disciples therefore it is not sufficient for vs to be reconciled vnto God except the Church also forgeue vs our sinnes But wherevppon doe they define and gather that the office of loosing Lazarus was inioyned the Disciples We rather gather by the text that it was enioyned the Iewes to the ende they might haue all scruple of doubting taken from them A. Therfore this place serueth no more their turne to auriculer confession than doeth that other of the tenne Lepers in the seuentéene Chapter of Luke the which also they haue wickedly abused 45. Then many of the Iewes which came to Marye and had seene the thinges which Iesus dyd beleeued on him Bv. As in the former Chapters it hath diuers times appeared howe the world is affected at the workes of God and at the preaching of the gospel so the same apeareth to vs againe in this present Chapter For some obey Gods calling receiue the holy institucion of God and iudge rightly of Gods workes euen as dyd these men who séeing the wonderfull miracle beléeued Iesus to be the Messias But other some beléeue not obey not the workes and wordes of the Lord but doe rather speake euell of the same betraye the same and goe about with all their strength to obscure and ouerwhelme the manifest trueth M. Many beléeued but not all because all were not chosen to life C. Therefore Christ dyd not suffer the miracle which he had wrought to be without fruite because by this meanes he brought some vnto faith For there is a double vse of myracles namelye that they maye eyther prepare vs vnto faith or else maye confirme vs in the same The former vse the Euangelist noateth here For his meaning is that they of whome he speaketh wondered reuerenced the deuine power of Christ that they might be his Disciples otherwise the bare miracle could not suffice vnto faith Therefore by the worde Beleeued in this place we ought to vnderstande nothing else but the docillitye and redinesse to imbrace the doctrine of Christ as we haue shewed before Therefore the Iewes which came to comfort Mary and were brought vnto faith by this signe receyued thereby no small consolation 46. But some of them went theyr wayes to the Phariseis and told them what Iesus had done M. Here the nature and disposition of peruerse and obstinate personnes is discribed They had séene no other thing nor lesse than the
notwithstandinge they felt afterwarde that their blindnes was not to be forgeuen And the impiety of Caiphas did not let but his tongue might be the instrument of the holy Ghost because God had more respect to the Priesthoode which he had appointed than to the personne of men Num 2◠8 After the same manner he blessed his people by the mouth of Balaam whom he had endued with the Spirite of prophesye B. For as God ordayneth and chooseth good and godly Maiestrats that by them he maye worke many notable thinges euen for as muche as he hath the hartes of al men in his hands yet notwithstanding speciallye he is wount to moue the hartes of those men as we may reade often times in the holy prouerbs Kings hart are in the hand of god Herevppon oftentimes they do speake vnwittingly those thinges which belong to another manner of ende then they ar done or spoken by them and do bring an other maner of matter to passe than euer they thought vpon Wée are al the instruments of God but speciailye they which are in auctorytie God therefore worketh muche more by them than by others Psal 82 6 Whervpon also they are called Godes and the sonnes of the most highest M. Hereby we gather that the gifte of prophesie is geuen not onely to good men but also to the reprobat being set in publique office Prophesye cōmeth out of the mouth of wicked men sometime euen as oftentimes it is permitted to the wicked to work Miracles as we may read in the seuenth Chapter of Mathew So also we reade of Saule i Kin i0 i0 who beinge annoynted with the kingly vnction by Samuell began to prophesie with the rest of the Prophets B But as Caiphas vnderstoode not his prophisie so other Reprobates also by whom God reuealeth his misteries vnderstande not those thinges whiche they speake but geue onely a sounde without a minde whereas the godly alwayes vnderstande so muche of those thinges whereof they prophesy as is requisit for their saluation and necessary for the office which they discharge C. Moreouer very fonde are the Papistes and to ridiculous who gather herevppon that we muste counte for an Oracle whatsoeuer it pleaseth the Bysshop of Rome to bable First if we graunt vnto them that whosoeuer is a high Preist is alway a prophete yet notwithstanding of necessitye they muste prooue that the Bysshop of Rome is created by the commaundement of God For the Priesthood of one man is quight abolyshed by the comminge of Christe neyther doo wée reade that God at anye tyme after that had appoynted one man to gouerne the whole Church Secondlye if we graunt vnto them that the office and honour of the high Priste was translated to the Byshop of Rome let vs see what it profited the Pristes that they imbraced the prophesie of Caiphas to subscribe vnto his iudgemente they conspire the death of Christ Be such obedience farre from vs which should draw vs to horible Apostacy in denying the sonne of God Caiphas blasphemeth and prophecieth with on voyce they which obai his word do contemne the prophesie and imbrace the blasphemye That the lyke happen not to vs let vs take héede that we heare not the Romish Caiphas That Jesus should dye for the people B. This prophesie of Caiphas is the summe of al prophesies namely that saluation commeth to the electe by the death of Christ M. The Iewes dyd put Christe to death to get honor to them selues but Christe dyed that by his death he might redéeme the world 52. And not for the people onely but that he should gather together in one the children of God that were scattered abroade C. First of all the Euangelest sheweth that our saluation doth consiste in this if Christ do gather vs together in one For so he reconcileth vs vnto his Father in whom is the well of life Wherby we gather that mankind was disperced and alienate from God Psal 36.9 vntyll suche time as the Children of God were gathered together in one vnder Christ Thus the communion of Saints is the preparation to euerlasting lyfe because al they abyde in death whom Christ gathereth not vnto the Father as we shall sée in the 17. Chapter followyng Paule also teacheth that Christe was therfore sent of God Ephe. i. i0 that he might gather together what so euer thinges were in Heauen and in Earth Wherefore that we may enioy the saluation which Christ hath brought al disagrement taken away we must be at one with God with Angels and among our selues The cause and pledge of this vnitie was the death of Christ by which he brought all thinges to him selfe but we are gathered dayly by the Gospel into the shepfould of Christe The Euangelist also meaneth that the reconcillyation which Christ made is extended also to the Gentiles R. For euery one that trusteth in him shal not be confounded There is no difference betwéene the Iewes and the Greeks Rom. i0 For there is one Lord of all who is ryche to all that call vppon him For Christ gathereth the dispearsed sonnes of God together in one spirituall body and not into a corporall bodye For there is one faith one bodye and one spirite euen as ye are called in one hope of your callyng one Lord one faith and one Baptisme Ephe. 4.4 Therefore althoughe the godlye are by distaunce of place farre asunder yet notwithstanding they are alwayes gathered tegether into one in the Lord C. But how are they called the children of God who being miserably dispearced and in error were the enemies of God Although they were by error the enemies of God and nothing lesse then Sheepe yet notwithstandinge in harte and mind they were the Sonnes of God Therefore he calleth them Sonnes of their election before they were called who at the last by faith beganne to be manifested both to them selues and also to others A. Concerning the which reade the sixteene verse of the x. Chapter goyng before 53. Then from that daye forth they tooke counsaile tegether to put him to death Bv. There séemed to be Iuste and Lawefull cause found for the which Iesus as the common troubler of the whol country might be put to death Therefore nowe they séeke occasyon euery howre that they might put the same in execution whiche they séemed to haue wysely consulted of By which is to bée noated the nature bouldnesse and perseueraunce of the wicked in a matter once cruelly begon A. For what greater crueltie and madnesse can there be deuised than when the members with one consente séeke the destruction of the heade Yet notwithstanding wée sée also at this daye that the counsailes of men tend to this ende that the trueth of God maye be oppressed which al men ought to desyer specially of those which haue the chiefe seate in the Church 54. Iesus therefore walked no more openlye amonge the Iewes But wente hys waye thence vnto a
countrie nye to the wildernesse into a Cittie which is called Ephraim and there continued with his Disciples Iesus therfore walked no more openly C. The Euangelist shâ—weth that Christe fled againe when hée perceiued the fury and madnes of his enemies against him Notwithstanding let vs note that he did not so flée that he might forsake his Fathers calling for he sought nothing else but to tarry the appoynted howre of his death that he might then willingly suffer the same M. Moreouer to walke openly among the people belongeth vnto them who walke innocently and vnblamable euenas they walke secretlye whose consciences accuse them and cannot abyde the light but eyther for shame or for feare of the Magistrate lurcke in darcknesse This commeth to passe among that people wher Iustice and true Iudgment is shewed but where iniustice and tyranny is exercised there it is otherwise they which do euel there walke openly they which leade an innocent lyfe and liue godly are constrained to walke secretely This happened to Christ the most holy of all men as maye appeare in other places and that not among the Gentils but among the Iewes that is to saye among the people of God What marueile is it then yf so be it be not Lawfull for a Christian to walke openly among Christians for the tyranny of wicked Princes and magistrates A. But in what state were the Iewes then when the true light of righteousnes forsooke them Into a Cittie M. Christ went not now into the wildernes as he did at the beginninge of his preaching but into the Cittie nere vnto the desert Strayght after Baptisme he wente into the wildernes but he did so at that time for another consideratioÌ„ Mat. 4 i. as because of the conflict which he should haue with Sathan the tempter But he at this time so shonned the company of the wicked that he did not abstaine from helping others that were more sounde and from preaching the trueth For he came not to dwel among beastes but among men for whose saluation he also dyed So hée sayde not to his disciples Mat. 23. If they persecute you flée out of one Cittie to the beastes into the wildernesse or the mountaynes but flee into another Cittie Let the ministers of Christ followe this example in the tyme of persecution Acts. 9.29 for thus did the Apostle Paule and the reste of the Apostles Which is called Ephraim C. The name of the Cittie which the Euaungelist here putteth downe vnto vs was eyther then falsly pronounced or else newe For we knowe howe the language was altered after the exile into Babylon and the Citties and townes also insomuche that it is no merueile yf so bée certaine places be reckoned vp of whose antiquitie we haue no knoweledge And there continued C. The Euaungelist here calleth not all those his Disciples whiche receiued his doctrine but which daily attended vppon hym and were companions with hym in dyet and fare A. Whome hée had chosen from the time that he first began to teach and retayned with him in the time of his persecution Whervpon in Luke he promised them a large reward when he sayd you are they which haue abidden with me in my temptations Luk 22 28 And I appoynte vnto you a kingdom as my Father hath appoynted vnto mee that yee maye eate and drink at my table in my kingdome and sitte on seattes Iudging the twelue tribes of Israell 55. And the Ievves Easter was nye atte hande and manye wente oute of the countrie vp to Hierusalem before the Easter to purifie themselues Bv. After that Iohn had declared the cause and frute of the Lordes passion he also declareth the time of the same of the which we haue spoken at large in the twenty sixe Chapter of Mathew Deut. i6 i5 It was not Lawefull to cellebrate this feast but in the holy Cittie according to the prescript Lawe There came therefore a great multitude of people out of Galile out of Palestine and out of all Iewrie and out of other partes of the kingdome of Israell to cellebrate this feast of passouer To purifie them selues C. This was not precisely commaunded that they should purify them selues before the feast of Passouer Therefore the Euaungelist sayeth not that there came all but many For it was not lawfull for any vnclean person to eate of the Pascall Lambe Heb 9.9 M. But we leauing all the pury fâ—yngs and washinges of the Iewes which continued of right vntill the time of reformation as the Apostle testifyeth 2. Cor. 7 i to the ende we maye cellebrate the Passouer which is lefte vnto the people of God i. Cor. 5.7 let vs wash our selues from al filthynesse of the fleshe and spirit working holynesse with the fear of God R. For Christ our Passouer is offered 56 Then sought they for Iesus and spake among them selues as they stood in the temple what thinke ye seinge hee commeth not vnto the feaste daye There are some which referre these wordes to be spoken of the enemies of Christe who onely sought to destroye Christ C. But séeing the purpose of the Euaungelist is to shewe howe notable the fame of Christ was throughoute all Iewery this place séemeth rather to be vnderstode of those who sought Christe not for any euell purpose but with a sertaine Godly desyer and desyered to sée hym personally All they which came into the Temple speciallye sought for Christ and had there communication of hym And although they sought him after the manner of men yet notwihstanding in séeking hym they declare that the tyranny of the Priestes was the cause that he did not openly shewe him selfe 57. The high Priestes and Pharisees had giuen a commaundement that if anye man knew where hee were hee shoulde shewe it that they might take him M. They suspected that the Lord would hide himselfe in one place or other though he came to Ierusalem and therfore by the vertue and aucthoritye of a Synode they gaue commaundement vnto the Cittizens that if anye man knew where hee was hee shoulde bring them worde that they might take him that is to saye that they might bryng the sentence of their Sinode counsaile to effect Bv. This vncessaunt labour of the wicked to bring their euill purpose to passe doth no doubt condemne our ydlenesse in good matters M. And we sée here the abuse of power The aucthoritie of Priesthoode verilye came from GOD but not to the ende that hée might make his subiectes Ministers of vnrighteousnesse and betrayers of innocent bloode In this that the high Priests and Pharisées commaunded the Cittizens that if any man knewe where Iesus was he shoulde bring them worde that they might take him we may perceyue the power and aucthoritie of commaunding subiectes This the adioyned sentence of the counsayle confyrmed Boath of them were so greate that it was lawfull for no man to resist them Therefore wicked Prelates abuse them boath neyther do they abuse
theyr owne persons onely but their subiectes also For so they make them so much as in them lyeth the Ministers of murder and impietie by commaunding them to betraye innocent bloode M. If any man by this place demaunde whether by the obedience due to the Maigstrate the subiecte is bounde to betraye any man whose death is sought we answer in few words First it is not lawful to betray an Innocent Secondly if he be guiltye and an offender whose death is sought for we must consider what he is If he be sought for to this ende that he might be punished because he hath offeÌ„ded once or twise let no good man be easely moued to bewray him but if he be suche a one which ought to be put to death as an opeÌ„ enemy to the common wealth then let no good man if he know where he is i. Kin. i9 i2 be afrayd to bring him foorth A. Consider the example of Dauid and of the Prophetes i. Kin. i8 3 whom that faithfull Ahab in time of persecution did hyde in Caues ⧠The Xij. Chapter 1. Then Iesus sixe dayes before the Passouer came to Bethany where Lazarus had beene deade whome hee raysed from death THIS HISstorye the Euangelist Mathew writeth in the sixe and twentie chapter Marke in his fourtéene Chapter But Luke maketh no mention at all of the same And it séemeth that these three Euangelistes Mathew Marke and Iohn seeme to haue al one cause to write the same which is that they might reueale wherevâ—on Iudas Iscariot was mooued to betraye the Lorde namelye for that the occasion of gaine was taken from him which hée looked for by the precious oyntment if so be the same had beene soulde Sathan so pricking hym forwarde that strayght after the effucion of this oyntment hée being reprooued of the Lorde went vnto the Highe Prists and made a bargaine with them for the betraing of the Lord. B. Therefore as the hower of the Lords death approched so also he drew neare vnto the place of the same Thus the Spirite of God leadeth the children of God to those thinges which are appoynted them from aboue Heb. i2 in due and conuenient time Only let vs followe this our Captaine and finisher of our faith C. We sée also that their iudgement was to rash whiche thought that Christ would not come Wherby we are taught not to make such haste but patiently and quietly to tarry vntill the oportunitye commeth which we know not of Christ coÌ„meth first to Bethany that thrée dayes after he might come to Ierusalem In the meane time the purpose of our Sauiour Christ was to geue vnto Iudas conuenient time and place to betray hym that he might be a prepared Sacrifice at the appoynted howre For he was not ignoraunt what should come to passe Iohn i0 but he went willingly to be offred A. Before when his enemies sought his death he fled because his howre was not come but knowing now that the appoynted time of his death was come he willingly offred him selfe to his enemies such an earnest desire he had to redéeme mankind C. And seing he came six dayes to Bethany before Ester we may gether by Mathew and Marke that he tarried fowre dayes there M. His purpose was to erect and comfort those of Bethany before his passion For he knew that they were in peril because Ierusalem was so neare A. The Euangelist maketh mention of Lazarus to bringe in minde the late Myracle 2. There they made him a Supper and Martha serued but Lazarus was one of them that sate at the Table with him C. What day they made him the feast in the which he was annoynted of Mary Iohn doth not declare but it séemeth that it was shortlye after his comming thither But Lazarus was one of them M. This the Euaungelist addeth to confirm the trueth of his resurrection For by this feast it was declared in the which Lazarus sate at meate with others that Lazarus and not a phantasye or Spiryte in stede of Lazarus was come out of the graue and restoared to humayne life R. For this cause also he commaunded meate to be geuen to the Damsell whome he had restoared to lyfe Mar. 3 43 And hée hym selfe béeing rysen againe woulde eate with his disciples to the ende they might not doubt of the sertaintie of hys resurrection Luk. 24.43 Wherevppon Peter also vseth this Argument to prooue the resurrection of Christ Act. i0 4i as that he did eate and drinke with them after he was risen agayne Concerning the exposition of the rest of this stoarye vntill ye come to the ninth verse following reade our Commentary vppon the twentie sixe Chapter of Mathewe beginning at the seuenth verse 9. Muche people of the Ievves therefore had knoweledge that hee vvas there and they came not for Iesus sake onelie but that they myght see Lazarus also whome he raised from death M. The Lord could not be hid in Bethanie a place boath nere vnto Hierusalem and also nowe famouse for the raysing vp of Lazarus Therefore a great nomber of the Iewes specially of those which came from farre from all places thereaboute for the feaste at Ierusalem which was at hand to be purified knowing that he was at Bethany went out of the Cittie thether that they might see boath Iesus and also Lazarus C. And verely the nerer that the tyme of Christes death approached the more famous it was méete that his name should be in all mens mouthes that the same might be a meane to bring them to the more fulnesse of faith after his death Bv This people so litle feared the Edictes of the high Priestes by which they forbadde all men to Ioyne them selues vnto Christ and were so farre from the obaying of the same that they did the more dilligently followe Christ and enquire after hym M. Let vs knowe therefore that the doctrine of truth is such that althogh wicked Inquisytors go aboute to extinguishe the Gospel yet notwithstanding the same doth more openly and brightly shine in the sight of all men For as it is light so also it loueth to shine C. When the Euaungelist sayth that those Iewes came not for Iesus sake only but also to sée Lazarouse his meaning is that they came to behoulde the wonderful power of Christ in Lazarus 10. But the high Priestes helde a counsaile that they might putte Lazarus to death also Bv. This is a rare and newe example of vnspeakable madnesse and beastly cruelty that the high Priests and Pharaseis consulted to kill Lazarus C. This was outragiouse fury to kill him whom all men might sée to be raised vp by the mightie power of God But this is that spirite of madnesse by whiche Sathan prouoketh the wicked so that they will neuer ceasse to be mad though God cause heauen and earth to fighte againste them For this so wicked a consultation is therefore described that we might know that the enemies of Christ were brought
to passe the boundes of Gods worde The Papistes haue rashly and without any good grounde deuised the Inuocation of Saintes vpon their owne braine and nowe to haue some false coullour out of the worde of God they corrupte and teare the scripture Sirre we would faine see Jesus M. These Gréekes call Philip Sir and hée refuseth not the same It was the custome of those countreyes to call men of wealth and countenaunce by that name Wherevppon also Mary Magdalen called Christ at the Sepulchre after hée was rysen Syr when as notwithstanding shée tooke him to bée a Gardiner Of the whiche wee haue spoken in the fowrth Chapter going before Ioh. 20 M. The Apostles dyd not gainesay this custome Men of countenāce may be called Syr neyther were they scrupulous in the same as we sée the Anabaptistes to bée 23. And Iesus aunswered thē saying The houre is come that the son of man must be glorified A. Many expound this of the death of Christ because by the same the glorye of Christ was set forth So that nowe according to their mindes Christ pronounceth the time of his death to bée at hand C. But it is better to referre the same to the preaching of the Gospell as if he had sayd that the knowledge of him must shortly bee spread through all the partes of the world And thus he salued the feare into the which he might bring his Disciples by his death For he sheweth that there is no cause why they should bee discoraged because the doctrine of the Gospell shal be published neuerthelesse throughout the whole world And least this cogitacion of his glory might shortlye after vanishe away when he should be iudged to dye hanged on the Crosse buryed he sheweth that the ignominy of his death should nothing at all hinder his glorye 24. Verilye verily I saye vnto you except the wheate corne fall into the ground and dye it abideth alone if it dye it bringeth forth much fruite M. The purpose of our sauiour Christ by this similitude was to draw his Disciples the Gréekes which were present from the vaine looking for earthly glory C. He compareth his death vnto sowing the which when it séemeth to tende vnto the losse of the wheate is the cause of great encrease and plenty And although this admonicion was most necessarye at that instant yet notwithstanding it hath a continuall vse in the Church And first of all it is méete to beginne at the head That terrible shewe of malediction and ignominy which appeareth in the death of Christ doth not onely obscure his glorye but doth take away the same quite out of our sight Therfore we must not stick in the death only but the fruite which the resurrection hath brought forth must also be considered And so it shall nothing hinder but that his glory shal apeare and shine From hence also we must come to the members For we do not only think that we do perishe in death Collos 3 3 but we doe also thinke that our life is like vnto continuall death Therefore we shal be vtterly quayled except we haue this consolation by which Paule doeth erect vs 2. Cor 4 i6 Though our outward man perishe yet our inward man is renued daye by day Let this therefore be the continual meditacion of the Godlye when they are pressed with diuers sorrowes when they are hungerye naked sicke when they are vexed with iniuries when they séeme euery moment to be swalowed vp of death that this is the sowing which in due time wyll bring forth her fruite B. Therefore that which Christ speaketh here hath this scence and meaning Ye haue séene with howe greate pompe the people of the Iewes haue receyued me nowe also ye sée howe these forreyners desyre mée therefore learne ye to séeke for life and saluation by death For as a wheate corne except it fal into the ground die bringeth forth no fruit euen so I vnles I dye remaine fruitles But when I am dead I wyll fructefye in the whoale worlde by bringing many vnto my Father Then shall my Gospell bring foorth fruite with al creatures which are vnder heauen So in lyke maner your death shal be fruitefull both to your selues and also to others Therfore bée not to desirous of this life but after my example commit the same vnto the wyll of my Father 25. Hee that loueth his life shall destroy it and hee that hateth his life in this vvorlde shall keepe it vnto life eternall C. Christ ioyneth to his doctrine exhortacion For if so be we must dye to bring forth fruite we must patientlye suffer God to mortifye vs Bv. For the faithfull shal neuer come any other way to glory than by affliction and the mortification of their fleshe séeing Christ the head of the faithfull entered not into his glorye but by his Crosse and passion C. And because he compareth loue and hatered togeather wee must consider what it is to loue and hate our lyfe He which by the immoderate desyre of this present lyfe cannot leaue this worlde except he bée constrayned is sayd to loue his life but he which by contempt of this lyfe goeth with a good courage vnto death is sayde to hate his lyfe Not that we ought simplye to hate our lyfe which is iustlye reckoned among the chiefest benefites of God but because the faithfull ought wyllingly to forgoe the same when it hindereth them from accesse vnto Christ euen as if a man shoulde cast from his shoulders some waightye and heauye burthen when he would go with spéede to any place To be short simplye it is not euyll to loue this lyfe so that we leade the same onelye as pilgrimes hauing alwaye regarde vnto the worke that is set before vs. For this is the lawful meane and waye to loue this lyfe if so be we abyde in the same so long as it shall seeme good vnto the Lorde and are readye at his wyll and pleasure to departe out of the same or to speake brieflye if we as holding the same in our handes do offer the same as a sacryfice vnto God Whosoeuer is otherwise addicted to this present lyfe looseth his lyfe that is hee casteth the same into euerlasting destruction Concerning the farther exposition of this place reade our commentarye vpon the nine and thirty verse of the tenth Chapter of Saint Mathews Gospell 26. Yf any man minister vnto mee let him followe mee and vvhere I am there shall also my Minister bee Yf any man minister vnto mee him vvyll my Father honour Jf any man minister vnto mee A. Because the Lord meant to sende foorth his Apostles into the worlde to preache the Gospell of the kingdome of heauen by these wordes he prepareth them valiauntlye and constauntlye to discharge so notable an office although the worlde shoulde assaulte them many wayes And this doctrine ought to bee extended to all the Ministers of Christe C. For that we might the lesse make
detracteth his prayer whiche he knewe was againste his callynge and wisheth to suffer any thinge rather than he should not fulfill that which was enioyned to him of his Father lastly he beinge contented with the glory of God onely he forgetteth all other things and counteth them as nothing But this seemeth to be vnméete for the son of God that he should vnaduisedly make his prayer the whiche he muste by and by renounce to obay his Father We confesse verelye that this is the foolishnesse of the Crosse whiche is a stumbling blocke of offence Affections in Christe vvere pure A. Is it is sayd in the firste Chapter of the fyrst Epistle to the Corinthians But the more the Lord abaced himselfe the more his vnspeakable loue towards vs is manifested Moreouer we must remember what was spoken of before that the humaine affections from the which he was not fre were pure in hym and voyde of Sinne the reason is because they were framed and tempered to the obdience of God For there is no let but the Christe should feare naturally death and yet notwithstandinge desire to obay God but in diuers respectes Herevpon came the correction when he sayeth that therefore he came into this howre For how soeuer he feared death notwithstanding because he waied wherfore he was sent and what the office of a redeemer required he offereth the horror conceiued of the sence of nature to his father to be corrected or rather that the same beinge restrayned he might make him selfe frée and at libertye to excute the commaundement of God Wherefore if so be the affections of Christ whiche were pure from al sinne ought so to be restrayned that he might be obedieÌ„t to his Father Affections in man enemies to God how diligently ought we to séeke to suppresse our affections séeing there is not one of them but they are enemies vnto God Let this therefore be the meditation of the godly to striue against them selues vntyll they haue denyes themselues We must also noate howe that not only those affections are to be brideled which are contrary to the will of God but also which do hinder the course of our calling although otherwise they are neyther hurtfull nor vitiouse To the ende thys maye more euidently appeare we must place the will of God in the first degrée in the second degree the pure and sincere will of man as the same was geuen of God to Adam and as the same was in Christ In the last degrée our will which is infected by the contagion of sin The wil of God is a Rule to the which whatsoeuer is inferiour to the same must bée subiect Now the pure wil of nature shal not of it selfe be rebelliouse vnto God howebeit man hath many impediments though he be framed and bent neuersomuch to the right way vnlesse he subdue hys affections vnto God Christ therfore had one simple battaile that he might feare no more that thing which naturally he feared when he knewe otherwise to please God but we haue a double battaile because we muste fight against the stubbornnesse of our fleshe Herevppon it commeth to passe that the most valiaunt souldiers do neuer get the victory without a wound Wee must also learne to obserue this order that so often as we are vexed with feare or opressed with sorrowe we by and by lift vp our hartes vnto God There is nothing worse or more hurtful than to foster that within vs which doeth vexe vs. And this is the iust punishment of slouth and negligence in all those which will not come vnto God 28. Father glorify thy name Then came there a voyce from heauen saying I haue boath glorifyed it and will glorify it againe Father glorify thy name B. These are abrupt and broken sentences and not spoken without silence and consealing of somwhat that shoulde haue ben vttered the which are often vsed of such as haue troubled mindes C But in these wordes he testifieth that he preferreth the glory of his father before all other thinges yea before his owne lyfe B. As if he shoulde saye for this cause that I might cause thy name O father to be gloryfied euery where by my death I came into this howre graunt mee of thy goodnes that this maye alway come to passe To haue the name of God gloryfied is to haue God the Father hym selfe in many places preached and acknowledged This began to be done more excelently then at any time before after the death of Christ when the holy Ghoste was sent for so it ought to appeare what the death of Christe brought vnto the world C. This therfore is the true moderation of our prayers yf so be wee so defyer the glorye of God that in them we prefer them before all other things I haue boath glorified it and will glorify it This is as much as if he had sayde I wil finish that which I haue begonne For God doth not forsake the worke of hys handes B. The father had glorifyed his name when he wrought such notable miracls by the Lord that in flesh he declared the testimonies of his goodnes againe hée woulde glorifie the same by sending the Comforter which should preach the gospell of grace to the vttermost partes of the earth and should cause many to beléeue the same Or to speake more large he glorified it when Christ was borne of a virgine when he wrought miracles when he was worshipped of the Magi guided by a Starre when he was acknoweledged of the saints ful of the holy Ghost when he was reuealed by the descending of the holy ghost in the likenes of a Doue when he was declared by a voyce sounding from heauen when hee was transfigured on the mountain And he will glorify the same when Criste shoulde ryse againe from the dead when death should neuer after haue any more power ouer him when he should be exalted aboue the heauens and his glory aboue al the earth when he should power out the holy ghost vpon all fleshe and by the preaching of the Apostles shoulde tourne the whâ—ale world vnto him Bv. Also the oracle or voyce from heauen might thus be vnderstood hytherto thou arte my naturall consubstantiall and equall Sonne from the beginning and euerlasting but when in the fulnesse of tyme thou hadest taken vpon thée mans nature thou didest loose nothing thereby of thy deuine maiestie as I will declare Thou shalte dye in déede as man but hauing ouercome sinne death and hell thou shalt ryse againe as God and shalt be worshipped with me throughoute the whoale worlde Moreouer because it was the purpose of God to salue the offence of the Chrosse to take away the stombling stoane of the fame the father doth not only promise that the death of Christ shal be gloriouse but doeth also promise to adourne the same so much as â—uer it was adorned before M. Wée haue also to noate in this place that the prayers of the children of God cannot
but be heard of God so that they â—ende to the glory of his name 29. The people therefore that stoode by and hearde it sayde that it thoundered other sayde an Aungell spake to him C. This verily is wonderful that the people which stoode by should be amazsed at so manifest a miracle Som lyke deafe men Iudged that to be a confused sound which God spake plainly other some not so senceles and dull yet notwithstanding diminishing much the maiestie of the diuine voyce faine an Aungell to be the aucthoure of the same But the very same also is to be seene at thys daye among men For God speaketh playnly ynough in the Gospell and the force and power of the spirite sheweth it selfe which ought to shake both heauen and earth but the doctrine thereof is so could with many euen as though it came from a mortall man only to other some the word of God is stammering speache a barbarouse voyce and as it were a thonder But yet that voyce was not heard without profite For besyde the apostles there were some which did not interpret much amis But the Euaungeliste thought good to noat bréefely what is wont to be done generally in the world namely for that the greater parte hearing God to speake plainly and effectually heareth not Therefore that which the Euaungeliste attributeth heare to this multitude belongeth vnto the same but in parte only 30. Iesus aunswered and sayde This voyce came not beecause of mee but for your sakes M. The hearers thought that this voyce came to comfort hym He therefore expoundeth vnto them the cause of the same saying This voyce came not because of me C. But had Christ no néede of comfort and confirmation or had the Father lesse care for him than for vs Wee muste houlde this principle as Christ for our sake tooke vpon hym our fleshe euen so what good thing soeuer he receiued of the Father the same was bestowed for our sake Furthermore this also is true that the voyce came from heauen because of the people For he had no néede of any external myracle Also this is a secrete reprehension béecause the Iewes were as deaf as a stone to heare the voyce of God For seing God spake for their sakes their ingratitude is voyde of excuse seeing they apply not their eares to heare 31. Nowe is the Iudgement of this worlde nowe shall the Prince of this worlde be caste oute M. Christ in these wordes séemeth to expound the heauenly voyce which had sayd I haue both glorified it and will also glorifie it againe For what else is it to glorify the name of God in this worlde then to beate downe and ouerthrow the kingdome of Sathan the Prince of this worlde C. Therefore the Lord hauing ended the battaile already doth triumphe not only as the ouercommer of feare but also as the conqueror of death For notably he setteth forth the fruite of hys death which might haue bene to the disciples the cause of feare and trouble of minde This word Iudgement signifieth in some mens opinions reformation to othersome damnation But the first signification is best as that the world shal be reformed and restoared to hys lawful order For we knowe that without Christ there is nothing but confusion in this world And although Christ had begoone already to erect the kingdome of God yet notwithstanding his death was the true beginning of a princelye state in déede and the full reformation of the worlde Notwithstanding wee must noate that this reformation of the worlde could not be made before the kingdome of Sathan were abolished fleshe trodden vnder foote and whatsoeeuer else was against the righteousnes of God Finally it was necessary the mortification should go before the renuing of the world Wherefore Christ pronounceth that the Prince of this world must be caste forth because hereof commeth confusioÌ„ deformity that while Sathan vsurpeth tyranny Iniquitie doeth abounde Therefore Sathan béeing caste forthe the worlde is called from defection to bée subiecte to the gouernmente of God B. For in Iudgement matters are wonte to bée altered and reformed Luk. xi.xxi. In the worlde Sathan had quietly exercised his tyranny till a stronger than he came and spoyled him C. If any man demaunde howe Sathan was caste foorth in the death of Christ Question who dayly maintayneth warre against the flocke of Christ â—unsvvere we aunswere that this eiection is not restrayned to any shorte tyme but that the notable effecte of the death of Christ is described whiche dayely appeareth A. Therefore we must dayly fight against the sondery assaultes of Sathan for hée séeketh lyke a roring Lyon continually whome hé maye deuowre notwithstanding wee must so fight that by Christ wée maye assure oure selues of the victory Sathan the Prince of this world by Rapine Psal 24 M And hée is called the Prince of this worlde not because hée is the Lawefull Prince of the same but by rapine by which hée hath made mankynde subiecte vnto him by synne Otherwyse the earth is the Lordes and all that therein is the compasse of the worlde and they that dwell therein 1. Cor. 4.4 Ephe. 2.2 The Apostle Paule calleth him the God of this worlde which worketh in the children of vnbeléefe by whome they are helde captiue to his will and pleasure M. For his kingdom is in the harts of the vnbeléeuing but by the power of Christ he is cast out of the harts of mortall men And nowe wée must take héede lest hée gette enteraunce againe into hys ould seate Christ and the Princes of this worlde cannot raygne together Christ béeing let in erpelleth Sathan and Sathan béeing receiued Ioh. 10.16 Christ departeth For there is no agréement betwéene Christ and Beliall 32. And if I were lift vp from the earth I will drawe all vnto mee In that oure sauioure speaketh here so generally that by his death he wil draw all men vnto him it is to be referred to the sonnes of God whiche are of the flocke Also hée vsed this generall speache because the church of God was to be gathered boath out of the Gentiles and also out of the Iewes 2 Cor. 6.16 according to this place There shal be one Shepheard and one Shepfoulde 33. This hee sayd signifying what death hee should dye There is no doubte therefore but that the scence and meaning of this place is that the Crosse shal be lyke vnto a Chariot by which he should carry all the faithfull with hym to his Father as if Christ should saye B. ye shall exalte me and set me in my true glory when yée lifte me vp vppon the Crosse Ye shall lifte vp my body from the earth that it maye dye with great Ignominy and so ye shall thinke not only to caste mée downe but also vtterly to destroye mée Of the which your purpose ye shall so faile that by the very same death yée shall exalt me in déede from the earth into the kingdome of
Euen as the father bad me so J speake R. As if hée shoulde saye when I call my selfe the Well of lyfe the quickening breade the light of the worlde the resurrection and the life I speake these things because my Father so commaunded me to the ende that he which would drincke which woulde be filled which would sée rise againe and liue euerlastinglye might come vnto me and beléeue in mee A. For these things I speake that yée might attaine to euerlasting saluation through mée ⧠The .xiij. Chapter 1 Before the feaste of Passouer when Iesus knewe that hys hovvre was come that hee should depart out of this worlde vnto the Father when hee loued his which were in the worlde vnto the ende hee loued them Before the feast of Passouer B. THE other Euangelystes in this place bring in the Historie of the holy Supper And the whole misterye hereof was ordayned to thys ende that by the breade which wée breake and by the Cuppe which wée blesse we are made pertakers of the bodye and bloude of the Lorde and wherby also the Lorde doth more and more liue in vs and wee in him Therefore séeing Saint Iohn hath alreadie spoken of the Lordes wordes concerning the true perticipation of his bodye and bloude in his sixt Chapter hée omitteth here the narration of the Supper for the right of the Eucharist beganne long before to bee familier and well knowne to all Christians Pretermitting therefore those thinges which pertaine to the Eucharist C. and manye other thinges also which hée knewe were put downe by Mathew and the rest hée taketh in hande to intreate of that thing which they had omitted as of this stoarie concerning the washing of the Disciples When Jesus knewe that his houre was come M. The Euangelist writeth this to forewarne the Reader that hée thinke not that any of those thinges which hée shall reade in the Chapter following happened without the foresight and knowledge of Christ For he was ignoraunt of none of those thinges which he suffered A. Iudas verelye the Disciples not knowing of the same conspired with the Rulers and high Priestes to betray Iesus but the same was not vnknowen vnto Christ Wherevpon it is sayd hereafter And Iesus knowing all thinges that shoulde come on him went forth Therefore so often as the enemies of the truth shall practise any thing against vs lette vs committe all thinges vnto him who can prouide for vs and our matters well ynough That J shoulde departe out of this world C. This is a speach worthy to be noated for it is referred to the knoweledge of Christ that he knewe his death to bée a passage vnto the heauenlye kingdome of God Wherefore yf hée making hast thyther did not let to loue hys Disciples as he was wont there is no cause now why wée should think that his affection is altered And nowe séeing hée is the firste béegotten among the dead this difinition of death pertayneth to the whoale body of the Church because it is a passage vnto God from the which the faythfull are as yet pilgrimes M. Therefore let vs so think and speak of our death 2. Cor. 5.4 that we maye also call the same a passage out of this world vnto the Father Let vs consider who and what this world is and wée shall desyer the death of the body because by the same wée go oute of this worlde into a moste happy estate voyde of all trouble sorrowe affliction and payne It maketh very much to the purpose that he vseth this word father To goe out of this world which is a vale of miseries and full of wickednesse and so passe not to the worse but vnto the better and not simply to the better but to the father also is suche a notable benefite that the sonne of God béeing afflicted and oppressed in this world could wishe for nothing better Vnto the ende he loued them C. Although the Euaungeliste doeth hereafter more plainly declare to what ende Christ washed his Disciples feete yet notwithstanding heare hee beeginneth to shewe afore hande in one worde that by this signe he would haue his constant and euerlasting loue declared with the which hee once loued them that when they had lost his presence and company yet they might be sertainly sure that hee was not ouerwhelmed in death the which perswacion also ought nowe to cleane in oure hartes The wordes are that Christ had loued hys Disciples whiche weare in the worlde Wherefore although we seeme to bee farre of from Christe yet notwithstanding let vs knowe that hee behouldeth vs because hee loueth his that are in the worlde For there is no doubte but that hee nowe beareth the same affection toward vs which he retained euen at this verye poynt of death M. But the Originall roote and cause is in Christe him selfe and not in his Disciples If so be the cause of this loue had bene in the Disciples it had not continued to the ende It is necessary therefore that the same rest in Christ who loueth those that are his with vnspeable loue vnto the ende CYR. And verilye when hée mighte haue escaped the crueltie of the Iewes and the paine of the Crosse hee so loued his that he refused not to dye for the life of all men And that this is the most perfecte loue our Sauiour Christ him selfe testifyeth This is my commaundement that ye loue one another Ioh. 15.13 euen as I haue loued you Greater loue can no man haue than this that a man should geue his lyfe for his friendes 2. And when Supper was done and that the Deuell had now put into the heart of Iudas Iscariot Simons Sonne to betraye him M. There are some which thinke that it ought to be thus red And supper beeing prepared For it maye be doubted whether these thinges were done after Supper or in Supper time AVG. It is very likely that Supper was not fully ended that is to saye that the Table was not yet taken awaye séeing it followeth by and by that the Lord tooke a morsell of bread and offered the same to Iudas And that the Deuell had now put into the heart of Iudas C. This the Euaungelist hath added not only to shew the wonderful patience of Christ who voutsafed to washe suche a wicked and false Traytors féete but also that he sought occasion to vse that tyme in the which he shoulde finishe the laste acte of his lyfe béeinge nere vnto death And whereas he sayeth that Iudas went about to betraye Christ by the impulsion of the Deuell he doth it to expresse the crueltie and hainousenes of the fault For this was more then a horrible and tragicall facte in the which the efficacie of Sathan declared it selfe B. Insomuch that it maye séeme not to come from mans minde C. It is very true that man committeth no manner of euell wherevnto the Deuell doth not stirre him but as the offence is more detestable and haynouse so the furye of
will encreace that which he hath begon in vs. And wée must créepe béefore we haue strength geuen to vs to ronne swiftly And as Christ doth beare with vs in our imperfection euenso let vs learne not to cast of our weake Bretheren which as yet are far from the marck It is to be wished that al didde ronne with good courage but If anye doe ronne slowely so that he kéepe the waye let vs hope well CYR. Some think that by these wordes it was ment that Péeter after the assention of the Lord should be crucefyed but it maketh no matter what kind of death the Apostle of Christ suffered 37. Peeter sayd vnto him Lorde why cannot I follow thee nowe I will ieoparde my lyfe for thy sake C. Péeter by these words declareth that he was gréeued at the answere of Christ Hee vnderstoode that he was put in mind of his owne infirmitie whereby he gathred that his owne fault was a let vnto him that he could not presentlye followe Christ But yet he was not fully perswaded of this For by nature mankind is puffed vp with trust of his owne strength M. He doth not demaund and saye when shall I followe thée if I cannot followe thée nowe but he sayth VVhy cannot I follw the nowe As if he should saye R Doest thou think that I hauing receiued so many benifits of the wil be so vnthankfull that I will forsake thee Thou hast chosen mee to be an Apostle I haue tasted of the heauenly Ioye vpon mounte Thabor I haue wrought miracles in thy name and what benefite is it that I haue not receiued of thée howe then can I forsake thée being in great peril of thy lyfe I wil ventur◠my lyfe for thée yea I will dye for thée so far am I from forsaking thée C. These wordes of Peter shew what an opinion we haue conceiued of oure selues and howe we trust to our owne strength where vpon it cōmeth that wée dare doe any thing without callinge for the help of God when as notwithstanding we can do nothing But concerning this read more in the twentie six chapter of Mathew in the thirty thrée verse 38. Iesus aunswered hym wilte thou ieoparde thy lyfe for my sake verily verily I say vnto thee the Cocke shall not crowe till thou haue denied me thrise M. Peeter séemed to prooue Christ a liar in denying that so bouldly which the Lord declared vnto him Therefore Christ séeketh more and more to beate downe the arrogancy of Peeter leste hée béeing puffed vp aboue measure shoulde bée to prowd of his owne strength And Christ would not contend with him but thought it better to let him haue experience of his owne strength euenas fooles are serued who are neuer wise but when they are punished Peter promiseth inuincible constancie and he speaketh according to the sincere affection of hys mind but it is blind and presumptuouse bouldnesse because he considereth not what was geuen vnto him Therefore the Lord correcteth that rashenesse As if he should saye R. What is that I heare Wilt thou Péeter dye for mée who came to dye for thée M. But I saye vnto thée that thou shalt be so aferd and discouraged that thou shalt not only forsake mée with the rest but shalt also deny mee euen as if thou haddest neuer knowen mée and that not once but twise yea thrise and with suche spéede that thou shalt deny mée before the Cock crowe But because this example pertaineth vnto vs let all men learne to waye and consider their owne infirmities and imperfections leste they be to prowd vppon vaine confidence Wée cannot presume to muche vpon the grace of God but here the secure presumption of the fleshe is reprehended seeing that faith bringeth forth rather feare and carefulnesse Hée suffereth the due and condinge punishement of his arrogancy wherefore that God may stay vs vp by his power let vs learne to forsake oure owne strength and to flée to him in time ⧠The Xiiij. Chapter 1. And he saide vnto his Disciples let not your hartes be troubled ye beleeue in God beleeue also in me Let not your hearts be troubled THIS whoale Chapeter is mixed with consolations with doctrines witht exhortacions and with promises The Lorde comforteth his sorrowefull and troubled Disciples instructeth them concerninge the father exhorteth them to beléeue in him to loue him to keepe his sayings promiseth them place in heauen the gift of the holy Ghost the hearing of their praiers his retourne vnto them againe the loue and grace of his Father and laste of al his peace And he doeth not without cause vse so many wordes to confirme his Disciples who had so daungerouse and fearfull a battaile prepared for them For this was no smal temptation that which in a litle while after they shoulde sée him hanging uppon the Crosse in the which sight there was nothing to bee seene but matter of vtter desperation Seeing the hower of so greate trouble was at hand he sheweth them a remedy lest they beeing ouercome should quaile M. In him we see the Image of that Priest Heb. 4.15 who béeing him selfe tempted in all thinges can haue compassion vppon all those that are tempted euenas the Apostle describeth him vnto vs. Hée knoweth that his disciples are men and ar easily troubled with sorrowful things I would to God that they which are of some estimation in the Churche were thus affected toward the weake euenas Christ was affected toward his whome he willeth not to be troubled C. Wée must alwayes consider the circumstance of time in that Christ would haue hys Disciples to stand strong and withoute feare when all thinges might séeme to bring present death and desperation M. For hée knewe that none of those things should hurt him how dangerouse and mortall soeuer they séemed to bée Therefore wée must alwayes vse thys Buckler to withstand such conflictes It cannot bée but that we shall feele diuers motions but we must be so affeard and troubled that we do not fall The faithful therefore are sayd not to be troubled because they leaning vnto the word of God although they bee oppressed with great troubles yet notwithstandinge they constantly go forward Ye beleue in God beleue also in me C. Christ doth not only encourage hys Disciples by exhorting them vnto constancy but doth also teach from whence they must seeke for theyr strength namly from Faith by which he is acknoweledged to be the Sonne of God who is able ynough of him selfe to defend those that are his This is the true waye to stande yf so be our fayth be reposed in Christ and yf so be it doth behould him when he helpeth vs euen as yf hée were present For this is the meaning of that whiche as sayth There is no cause why yee should be troubled for my departure Bv. For yf so bee ye haue grounded youre fayth vppon God he shal saue you and I also will saue you euenas I haue promised oftenne times heretofore For
he which beléeueth in God beléeueth also in mée which am the true God of one essence power and glory with the Father C. But it is marueile why he placeth here fayth in the Father in the firste place For he shoulde rather haue sayde vnto his Disciples that they must beléeue in god so soone as they had béeleued in Christ Because as Christe is the expresse Image of the Father euenso firste of all they should haue beheld and considered him and for this cause also he descended vnto vs that our fayth beginning at him might reach vnto the Father But Christ had a farther meaning For there is no man but he will confesse that wée must beléeue in God and this is a generall Rule to the which all men without controuersie will subscribe and yet notwithstanding there is scarse one among a hondered which in verye déede doth beleue in him both because the bare maiestie of God is to farre from vs and also because Sathan doth set betwéene vs and it all the darcke clowdes hée can to kéepe vs from the syghte of the same And so it commeth to passe that our faith seking God in his heauenly lighte and glory vanisheth away Also the fleshe of her owne accorde bringeth a thousand Immaginations to drawe vs awaye from the right behoulding of God Therefore Christ setteth forth hym selfe as the scope and marck wherevnto if we direct our fayth it shall finde by and by where to rest For this is that true Immanuel who so soone as he is sought by faith aunswereth within vs. This is one of the Principall poynts of our faith that the same oughte to bee directed only vnto Christe and to bee reposed in him least it shake in temptations And this is a true triall of faith when we wil not suffer our selues at any time to be drawen awaye from Christe and the promises mad in him 2. In my fathers house are manye mansions If it were not so I woulde haue toulde you I goe to prepare a place for you Bv. He addeth nowe another place of consolation moste euident taken of that blessed kingdome and of the ende or fruite of the Lordes death C. Béecause the absence of Christ might be the of sorrowe he testifieth that hee doeth not therefore go from them to the ende he might abide from them still because there was place prouided for them in the kingdome of heauen For this suspition was to be taken awaye that Christ ascended to the father to leaue his Disciples in the earth carlesly behynde hym This place hath bene drawen amysse into another scence as though Christ had taught that there had béene seuerall degrees of honoure in his heauenly kingdome For he sayth there are many mansions not differing or one vnlike another but such as were and are sufficient for many euen as yf he should haue sayde There is place there not only for mee but for all you also R. There is noe cause then why ye shoulde be gréeued for my corporall departure for the kingdom of my Father is prepared for you from the beginning of the world and ye were chosen therevnto before the foundation of the worlde was layde Wherefore there is nothing that canne hurt you whether it be synne the world Death Ioh. 10.29 Hell or Sathan For no man can take the elect out of my Fathers hand Obiection But some will saye if so be we weare elected and had mansions prepared for vs from the beginning of the worlde what nede haue we then of Christ Or wherefore came he into this worlde I aunswere Aunsvvere we were elected before the foundation of the worlde but yet in Christ and by Christ For none is Adopted of the Lord to be his sonne but by Iesus Christ And thus dwelling places were prepared before the foundation of the worlde but by Christ the Mediatoure and Intercessoure Wherefore Christe came into this world to reueale those dwelling places vnto vs before prepared to open the gate of election and allso to make vs ready and apt by his holy spirite to receiue those mansions For what shall it profite to be elected and yet eyther to be Ignoraunt of the gate of election or else not to enter into the same But whereas there are sayde to be many mansyons whenas fewe are chosen as sayeth our sauioure in another place Mat 20.16 many are called but fewe are chosen We must not lightly ouerpasse it For there are sayd to be many in respect of Christ that this might be the scence Heauen is not prepared for me aloane I aloane am not elected from euerlasting of my father but many others hath my father elected by me the kingdome of heauen is prepared for many others by mee through the fayth which they haue in mée I aloane am the true and only sonne of God and only naturally elected of my Father from whome aloane the kingdome of heauen is prepared naturally but there also many others whom the Father hath chosen in mee and which shall possesse by me the kingdome of heauen prepared from the beginning insomuch that by me they are made the children of God by adoption and heyres of all his blessinges graces and benefites For I haue geuen al those power to bee the sonnes of God which beleeue in my name Jf it were not so J would haue tould you As if he should say C. If so be the kingdom of heauen were prepared for me aloane I would disapoynte you of youre hope I woulde therefore haue tould you that there is no place in heauen with my father but for me alone Notwithstanding heare a question maye be demanded Obiection what was the conditiō of the fathers before Christ ascēded into heauen For many Immagine that the soules of the righteouse were in Limbo beecause Christ sayeth that he will prepare a place by his ascension into heauen But aunswere is easily made here Aunsvvere that a place is sayd to be prepared against the daye of resurrection For mankinde is by nature banished out of the kingdome of God But the Sonne which is the only heire of heauen is gone to take possession for vs that by him we mighte haue accesse thether For in his person we possesse heauen already by hope Ephe. 2.3 as the Apostle Paule teacheth Here therefore he putteth not a difference between our state and the state of the Fathers after death because Christ prepared a place for boath together into the which he shall receiue all in the latter day Before the Reconciliation was finished the soules of the righteouse were as it were in a watch Towre wayting for the promised redemption and doe enioye blessed rest vntil the redemption be fulfilled 3. And if I go to prepare a place for you I will come again receiue you euen vnto my selfe that vvhere I am there may ye be also C. This conditionall sentence oughte to be resolued into an Aduerbe of tyme as if he had sayde after I am gone I
wée muste be the true members of hys bodye B. Therefore when wee are absolutelye Godly it shall appeare that we are deere and acceptable vnto God R. And wee must well remember the prayer coÌ„tayned in this Chapter For if so be Christ prayed for him selfe for his Apostles and for al those that should beleeue by the preaching of the Apostles it must needes be in an effectuall prayer For howe could it be that the son which was obediente to the death of the Crosse shuld be repulsed Wherfore let vs bee fullye perswaded that neyther death neyther life neyther Angels neither rule nether power nether things presente nor thinges to come neither heigth nor depth neither any other creature shal be able to seperat vs from the loue of God which is in Christ Iesu our Lord. ⧠The .18 Chapter 1. When Iesus had spoken these words he went foorth with his Disciples ouer the brooke Cedron where was a Garden into the which he entred with his Disciples M. IN this Chapter the Euangelist begynneth to declare the historie of the Lordes passion in the declaration wherof he omitteth many things whiche are to be read in the other three Euangelistes the which he doth of purpose euen as he hath set downe many things worthy of remembraunce whiche the other thrée haue let passe with silence R. Therfore hitherto was noted the Sermon which Christ made at his last Supper by which Christ most fully declared and manifested him selfe to his Disciples to the ende we might know what grace and goodnesse he conteyneth in him selfe specially vnder the crosse Also he prayed that all those that beléeue in him might be sanctified that they might be one with him and that the loue with the which the Father loued him might be in them Therfore his Sermon and Prayer béeing ended he went foorth with his Disciples ouer the brooke Cedron M. Some thinke that this brooke was called the brooke of Ceders bicause many Ceder trees grew about the same C. But it is very like notwithstaÌ„ding that this name came vp through error For of the valley or brooke of Cedron there is mention oftentimes made in the Scriptures M. Where the Hebrewe worde dothe not signifie Ceder trees but dimnes or darknesse R. Concerning the whiche brooke we reade in the booke of Kings 2. Kin. 15.23 4. kin 23.4 C. This place therfore was so called bicause of the darknesse bicause it was a deepe valley and muche shadowed Howbeit we will not contende much about this Specially we haue to consider the purpose of the Euangelist in naming this place For hys purpose was to shewe that Christ went willingly to death He came into that place which he knew was well knowne vnto Iudas And to what ende but only to offer him selfe to Iudas and into the handes of his enemies For he came not vnto this place without foresight of that which folowed séeing he was ignorant of nothing whiche was to come to passe M. Wherefore Christ passing ouer the brooke Cedron entred into the Garden not to flée from his Persecuters but that he might go to that agony whiche was to come according to Gods appoyntment If he went ouer the brooke CedroÌ„ bicause he would flée away his best way had bin through the wildernesse and not to haue entred into this Garden C. He went not therfore to seeke a place to hide him selfe in but he entred into the Garden that he might haue more libertie to pray The other Euangelists say that he went out vnto the mount of Oliues Mat 26.36 and they make mention of a certayne place which is called Gâ—thsemane the which hath no discrepance seeing that the historie of Dauid also sayth 2. kin 15.23 that the people when they had passed ouer the brooke Cedron went towarde the way of Oliuet 2. Iudas also whiche betrayed him knewe the place for Iesus ofttimes resorted thither with his Disciples R. As Christ is not betrayed but of an Apostle and his chiefe Disciple and that to those to whom he him selfe was the truthe and whose office and function was a shadowe and tipe of him Persecution of the Gospell by Disciples Mat. 23.37 Act. 7.52 that is to say to the high Priestes and Scribes euen so the worde of the Gospell is almost neuer betrayed but of suche as know the same and are friends in shew and very seldome it suffreth persecution of straungers The Gentiles killed not the Prophets but the Iewes which boasted of the worde of the Lord. The Phariseis cast out the Apostles Antechrist is not suche a one as denyeth Christ but a boster of the name of Christ and yet he persecuteth the Gospel So the hypocriticall Monkes Priests Bishops Popes and such like haue onely the outwarde name of Christians and seeke to betray and to destroy Christ 3. Iudas then after he had receiued a band of men and officers of the high Priests and Phariseys came thither with lanternes and torches and weapons R. With what force strength doth Iudas set vpon Christ Or by what power do the souldiers of Iudas persecute the Gospel Not with reasons sentences of scripture except peraduenture the same be wrested to serue their turne not with probable arguments but with the corporall sword with weapons with afflictions all kinde of torments If this be to ouercome who haue greater conquest victorie than tyrants fighting with crueltie And if this be to play the champion who is more bould stout than théeues Reade the .26 of Mat. beginning at the .47 verse concerning the other two verses folowing also reade the same chapter 6. Assoone then as he had said vnto theÌ„ I am he they went backwarde and fel to the grounde C. The Euangelist sheweth what great vertue and power the Lorde breathed with one voyce to the ende we myghte know that the wicked had power ouer him no further than he gaue them leaue He gently aunswereth that he is the very same whome they sought for and yet notwithstanding hee casteth them prostrate vppon the earth euen as if it had béene with the violent puffe or blast of a whirle wynde or with the flashing stroke of lightning Therefore he wanted no power to restrayne their handes if it had so pleased him but he woulde obey his Father by whose decrée he knewe he was called and appoynted to deathe Aug. For where is nowe thys ambushmente of Souldiers Where is nowe theyr terrour and fortification of weapons One voyce strake repulsed and prostrated without force of weapon the outrageous hatefull multitude and terrible with weapons For God lay hydden in the fleshe and the sempiternall day was so shadowed and couered wyth humayne members that darknes sought with Lanternes and Fyrebrandes to kill the same What wyll he doo which shall come to iudge whiche dyd thys that he might be iudged But this purpose was to put in proofe that efficacie whiche the Prophet Esay attributeth to hys word Amongest other the mightie
tyranny towards another mans flocke M. Christ vseth the present tence to declare that he is readye to suffer death for his sheepe 16. Other sheepe I haue also whiche are not of this foulde them also must I bring and they shall heare my voyce and there shal be one sheepefould and one sheephearde Other Sheepe I haue C. There is no doubte but that in speaking these wordes he had respeect vnto the Gentiles Bv. minding to shew that the Gentiles also pertayned to the congregation of Gods people But wherefore then and howe doeth he call them other shéepe Which are not of this foulde Of what fould I pray you were they not were they not of the Shéepfoulde of Christ No verilye but of the shéepfoulde of the Iewishe Sinagogue C. For he calleth the gathering togeather of the olde people a Shéepfould by which collection they being taken from among other Nations of the worlde grewe to one bodye and the people of God For God dyd so seuere the Iewes to him selfe from among other people that by Rites and Ceremonyes he dyd as it were hedge and fence them in least they should bée mixed with the vnbeléeuing howbeit the doore of the foulde was the frée couenaunt of God concerning euerlasting lyfe established in Christ Therefore he calleth them other shéepe which had not the same marke but were of another kinde The summe is this that the Pastorall office of Christ is not shut vp in a corner of Iewrye but is extended to the whole worlde Bv. For the shéepe of Christ are not onely in Iewrye and in Galilee but in all places of the worlde For as there are many wolues within the Church so without there are many shéepe C. For the vnbeléeuing in them selues can be thought nothing lesse then shéepe Wherefore this doeth appertaine to the secréete election of the Father because we are shéepe already vnto God before we feele him to be our sheapheard euen as in another place we are sayde to be enemies vnto God at such tyme as he loued vs. For the which cause also Paule saith that God rather knewe vs than we him Gala. 5.10 M. They therefore which at the first were farre from God are made neighboures and Cittezens of the Saintes and of the houshoulde of GOD by Faith Them also must J bring C. Hée geueth vs here to vnderstand that Gods election is sure insomuche that nothing can perishe whiche hée woulde should bée saued For the secreete counsaile and purpose of GOD by which menne are ordained to lyfe is in due time made manifest by calling and this calling also is effectuall when GOD by his spirite regenerateth to him selfe those to bée his children which at the first were borne of fleshe and blood M. Furthermore Christ challengeth this bringing or leading of the shéepe to him selfe when as notwithstanding hée doeth the same by the Ministerye of the worde and by working of the holy ghost Wherevppon Paule also calleth the Apostles Ministers Ioynt-workers or fellowelabourers of God i. Cor. 3.9 Christ therefore bringeth his shéepe by the ministerye of the worde and by the operation of the holye ghoste by which hée inspireth openeth illuminateth regenerateth and gouerneth the heartes of the elect Question C. Notwithstanding here it maye bée demaunded howe the Gentiles were brought that they might be infolded with the Iewes For it was not méete that the Iewes shoulde reiect and forsake the couenaunt which GOD had made with their Fathers that they might become Christes Disciples againe it was not méete that the Gentiles shoulde bée vnder the yoake of the Lawe that being ingraffed into Christ they might be associate with the Iewes Here we must learne the distinction betwéene the substaunce of the couenaunt and external accessions Aunsvvere or commings to For the Gentiles coulde not otherwise come to the Faith in Christ than by imbracing that euerlasting couenaunt in the which was founded the saluation of the worlde Thus were these prophesies fulfilled Esai 19.18 In that daye shall fiue Citties in the lande of Egipte speake the language of Canaan And againe In those dayes shall tenne menne take houlde out of all languages of the Nations Zach. 8.23 euen take houlde of the skirte of him that is a Iewe and saye wee wyll goe with you Also it is sayde that they shall come from farre and ascende into mount Sion Therefore was Abraham called the Father of many Nations Math. 8. xi because there shoulde come from the East and from the West and rest with him in the kingdome of God And thus wée are ioyned to the Iewes in the vnitye of Faith as touching the substaunce but the Ceremonies are abolished least they should let him from reaching forth his hand vnto vs. And they shall heare my voyce Bv. That is to saye They shall receyue the doctrine of the Gospell For because they are of God therefore they knowe the voice of God M. Therefore as it is the office of Christ to leade and gouerne vs so also it is our duties to obaye him The shéepe by nature heare the voyce of the sheaphearde and the elect haue the same propertye not by the benefite of their first Natiuitye but by the gift of God For he which before wée were borne chose vs to life the same also endued our mindes with this that when the howre of our calling commeth wee should heare our heauenly Sheaphearde calling vs and should follow his voyce Thus it is written And they beleeued Actes i3 i4 so many as were foreordained to lyfe Notwithstanding we must take héede least we iudge any man rashly as though he should not appertaine to the number of the elect which doth not come without delaye being called to the kingdome of God For the Apostle Paul dyd strayte waye beléeue and obeye the Gospell Gala. i xlij It is most certaine that they are Gods elect and chosen which heare the voyce of this Sheapheard but it is not by and by so certaine that they are Reprobates which do not forth with heare but make delaye for a tyme. And there shal be one sheapfoulde Bv. When the Gentiles haue receyued the Euangelicall Faith they shal be associate and ioyned to the faithfull people of the Iewes and so of them bothe there shal be one foulde that is of the Iewes and Gentiles there shal be one Church One God sayeth Paul one Fayth Ephe. 4.4 and one Baptisme Therfore we must bée one euen as we are called into one hope Vnitye of the Church M. Hereby we sée whereof the vnity of the Churche of Christ consisteth of the which the Papistes bable and prate so muche at this daye They place the vnitye of the Churche in the Catholike obedience of the Bishop of Rome as though this were the true vnitye of the members of Christ to be vnder the Bishoppe of Rome as vnder the vniuersall heade and to vse these Rites in the Churche which were brought in by