of God For in that Chapter by a figure called Prosopopoeia hée bringeth in wisedome speaking of her selfe howe all thinges were made by her as is there to be seene at large Our Euangelist Iohn in this place therefore speaketh more profoundly then Moyses doeth in his Genesis the firste Chapter For hée sayth not In the beginning God made the worde Gene. 1 as Moyses sayth In the beginning God made Heauen and Earth But hée sayth In the beginning was the worde That wée might vnderstande the same to bée from euerlasting to bée euen alreadye in the beginning of thinges and not to haue his beginning then By this worde he leadeth vs beyonde the begynning of all thinges euen to the Eternitie it selfe to the which notwithstanding the cogitacion of our minde can neuer attaine not that wée shoulde curiouslye searche for the same but that wée shoulde beléeue and adore the Eternitye of the worde least wée might thinke as certayne Heretiques doe that the same beganne firste to bée at the beginning of the Creation of all Creatures or else when hée was borne of the Virgin Marye And therefore hée him selfe sayeth I am Alpha and Omega the first and the last Reue. 1. A. And in another place hée sayeth Verylye verylye I saye vnto you before Abraham was I am The whiche thing the Apostle also confirmeth with these woordes Iohn 8 Iesus Christ yesterdaye and to daye the same also is for euer Heb. 13. And the word was with GOD. M. Because the Euangelist had sayde In the beginning was the worde that is to saye before the worlde was before any thing was made when thinges were nowe readye to haue theyr beginning yea before all these thinges was the word it followed that hée should shewe where it was It coulde bée in no place nor in no time because as yet there was neyther place nor time Where was it then naye where coulde it bée The Apostle aunswereth and sayeth It was with God Truelye it coulde bée no where else But againe it maye here bée demaunded where God was when as nothing was created Heare wée must staye For GOD coulde bée in no place neyther can hée bée at this time séeing he is infinite neyther can the heauen of heauens comprehende him as Salomon sayth 1. King 8. Iohn therefore putteth a difference betwéene this worde and all other thinges created and doth also attribute vnto him a distinct substaunce from the father For the Euangelist should haue absurdelye sayde that he had béene alwayes with GOD except he had had a certaine proper subsisting in God Therfore this place is of great force to confute the error of Sabellius because hée sheweth that the sonne doth differ from the father Wherefore although men ought to speake soberlye and modestlye of so great misteries and secrete thinges yet notwithstanding the aunsient writers of the Churche are worthie to be excused who when they coulde no otherwise defende the true and sincere doctrine against the double and deceytfull wordes of Heritiques were constrayned to deuise and inuent certayne woordes the which notwithstanding shoulde sounde or signifie no other thing than that which was already put downe in the sacred Scriptures They sayde that there were thrée Hypostases or persons in one simple essence of God vnderstanding by the name of persons seueral properties in GOD which offer themselues to our mindes to be séene The which separation Math. 28 Christ also confirmeth in these wordes Goe yee foorth and teache all nations baptizing them in the name of the Father of the Sonne and of the holy Ghost And Saint Iohn 1. Iohn 5 in his Epistle sayth There are three which beare witnesse in heauen the Father the VVorde and the holye Ghost and these three are one M. Moreouer whereas Christ is sayde to bée borne of the Father and comming out from the Father to come into the worlde it is not so to be vnderstoode that hée being borne of the Father and come from the Father was separated from him that this which Iohn sayth And the worde was with GOD might bée vnderstoode of some time when hée was not the Sonne of the Father and when that hée was come from the Father hée was no more with the Father GOD forbidde It fareth so among vs which are mortall men But it goeth not so with GOD and his worde For the word of GOD neyther in being borne nor in going foorth is separated from GOD the Father euen as neyther the brightnesse from the sunne nor the heate from the fire by going foorth is separated nor the counsell of the hearte is separated from the wise man in bringing the same to a worke euen as the Apostle in diuers places witnesseth saying Ehe 1 Blessed be GOD the Father of our Lorde Iesus Christ which hath blessed vs in all maner spirituall blessing in heauenlie thinges by Christ according as hee had chosen vs in him before the foundation of the worlde Therefore wée are chosen of God before the beginning of the worlde But how In Christ sayth hee that is to say by the worde purpose of God which was with him in the beginning And in another place who hath saued vs and called vs with an holy calling not according to our works but according to his owne purpose and grace which was giuen vs in Christ Iesus before the worlde began but is now made manifest by the appearing of our Sauiour Iesus Christ 2. Tim. 1 Therefore the grace of God is giuen vnto vs before the worlde was made when as in déede we were not But howe In that purpose and worde of GOD Christ which was with God in the beginning The like wordes we haue almost in his Epistle to Tytus where he sayth that eternall life was promised before the beginning of the worlde and that by the worde of God which is manifested by the preaching of the Gospell And God was the Word R. The Sonne is not onely with God the father but he is God also for the father and the sonne are two persons but one God and one essence M. And this is gathered by the two premises or propositions going before namelye where he sayde that this worde was in the beginning and that it was with GOD so that this sentence is nowe as it were the conclusion For whatsoeuer was not made in the beginning but had his being before and was also with God the same is God But Christ the worde of God was in the beginning with GOD therefore he is God For how shoulde he not be GOD which is the wisedome of God the worde of God the vertue the power of God and the Sonne of God Howe shoulde he not be God which is euerlasting hauing neyther beginning nor ende of dayes How shoulde he not be God which was alwayes with God and shall be for euer C. Least any man therefore shoulde remaine scrupulous or doubtfull of the deuine essence of God Saint Iohn plainely
For there cannot be a true fayth before GOD hath spoken by his worde By which Doctrine fayth is discerned not onely from the imaginations of men but also from a doubtfull and wauering opinion For it is necessarie that the same bée agreeing with the truth of GOD which is cléere from all doubtfulnesse Fayth shaketh not Therefore as GOD cannot lye so is it impossible that Faith shoulde wauer or shake Shilding our selues with this Buckler we shall bée sure to ouercome for euer by what meanes soeuer Satan shall assault vs. M. But some will saye what is hée that euer doubted of the truth of God What néede is there then of the Testimony of Christ whereby wée maye knowe God to bée true But Iohn the Baptist speaketh not here simplye of the trueth of God but of that trueth by which the promises made vnto Israel and in Israel to mankinde were fulfilled and performed in Christ Rom. 15.8 So Christ is called the Minister of Circumcision for the trueth of God to confirme the promises made vnto the Fathers This trueth of God can not bée apprehended without wée apprehende also the testimony of Christ And of this trueth Christ him selfe speaketh Iohn 8.31 saying If you abide in my worde then are you my Disciples in deede and ye shall knowe the truth and the truth shal make you free C. Hereby we are also admonished what an acceptable and precious Sacrifice faith is before God For as he estéemeth nothing more than his truth euen so we can doe to him no seruice or worshippe more acceptable than by our faith to professe him to bée true for then we shall geue vnto him his due honour Againe wée can doe vnto him no greater iniurye than not to beléeue the Gospell for hée can not bée spoyled of his trueth and verytye but all his glorye and maiestye must bee cleane abolished M. Therefore looke howe muche the fayth of the Godlye which beléeue in Christ maketh to the glory of God so much on the contrarye parte doeth the vnbeléefe of the vngodly make to his dishonour Not that theyr impietye can make the Faith and trueth of God of none effect but because they reprooue him of vanity To this effect pertaineth the saying of Saint Iohn in another place He which beleeueth in the Sonne of God hath the testimony of God in him selfe 1. Ioh. 5.10 he which beleeueth not God maketh him a lyer because hee hath not beleeued the testimonye which God hath testifyed of his Sonne C. Verylye vnlesse we bée to dull and stonye this so notable a commendation geuen to faith ought to kindle in our mindes a most feruent loue of the same For what great honour is this which God vouchsafeth to bestowe vpon miserable men which by nature are nothing else but lyers and vaine that they neuerthelesse should bée thought méete to confirme and alowe the holye trueth of God by theyr subscription and sealing 34. For he whome God hath sent speaketh the woordes of God For God geueth not the Spirite by measure For he whome God hath sent M. This is the reason why he putteth to his seale that God is true which receiueth the testimony of Christ namelye because the testimonye of Christ is the testimony of God C. because Christ procéeded from no other than from his heauenlye Father Therefore it is God onelye which speaketh by him M. So sayeth the Lorde him selfe Iohn 7.16 My Doctrine is not mine but my Fathers which sent me Also hée sayth The worde which ye heare is not mine but his which sent me Ioh. 14.24 R. Therefore he which heareth Christ heareth God and hée which possesseth Christ by faith possesseth God For God geueth not Some extend this place to the common dispensation because God which is the bottomles well of all goodnesse doth nothing at al empty him selfe when largely and plentifullye God a bottomlesse well of grace hée powreth his giftes vpon men They which powre water out of any Vessell or drawe a Well come at the length to the botome of the same but we néede not feare or doubte of the lyke to bée in God for the more his giftes are bestowed vpon vs the more plentifully they abounde This exposition séemeth to haue some collour because the sentence is somewhat intricate and obscure C. notwithstanding theyr opinion séemeth moore probable whiche interprete this to bée spoken concerning Christ and so the sence and meaning is that the Spirite is not geuen by measure vnto Christ as though the grace in him were to be measured euen as the Apostle Paul teacheth Ephe. 4.7 1. Cor. 12 7 that to euery one is distributed according to the measure of the gyfte so that no one man aboundeth at the full And verylye the Spirite must rest vpon Christ without measure Iohn 1.16 to the ende wée might all receyue of the fulnesse of the same Bv. There is a common Prouerbe Hee geueth by measure that is to saye He geueth sparinglye or nigardlye For hée whiche geueth liberally and bountifullye doeth not measure that which hée geueth but geueth by heape Iohn the Baptist receyued the Spirite by measure as dyd also dyuers others of the Sayntes Wherefore they cannot bée compared vnto Christ so farre they are of from being his equalles But concerning Christ the Prophete Dauid sayeth in his Psalmes Thou hast loued righteousnesse Psal 45.7 and hated Iniquitye wherefore God thy God hath annoynted thee with the Oyle of gladnesse aboue thy fellowes Colos 2.9 Also Saint Paul sayeth In Christe dwelleth all fulnesse of the Godhead bodylye and in him ye are complete Christ hath the spirit of God super-aboundantly CHR. Therefore by this note the Sonne of GOD is discerned from the Prophetes and from other holye men For it is impossible that they which haue receyued the Spirite of GOD by measure should geue and bestowe the same vppon others Neyther hath one holye man bestowed the holye Ghost vpon another but all as wée haue sayde haue receyued of the fulnesse of Christ Therefore because Christ is the geuer of the spirite let no man doubte but that he substantiallye possesseth in him selfe the holye Ghost Act. 8.17 If any man obiect and saye that the holye Ghost was geuen by the handes of the Apostles it maye easilye bée aunswered That they made theyr Prayers to the holye Ghost who being intreated came and was sayde to bée geuen by theyr handes For holye Moyses that Saynte of God was not séene to take of the spirite of GOD which was in him and to geue the same vnto others but this is reserued to the Diuine power onely For these workes belong to God alone 35. The Father loueth the Sonne and hath geuen all thinges into his hande The Father loueth the Sonne Bv. Saint Iohn gathereth in fewe woordes all the Misteries of the Gospell into a bréefe compendium or short summe and doeth more plainelye set forth those thinges which hytherto hée
M. This is to be vnderstoode of those thinges which Christ dyd at that time and which hée intended to doe afterward vntyll his ascention C. For he declareth by these woordes that the myracle which hée had shewed in healing the sicke man was not the chéefest of those works which the father had committed vnto him For we must note that he had geuen there a taste onelye of that grace of the which he was properly both a Minister and the aucthour namelye that he might restore lyfe vnto the worlde B. Therefore where he speaketh here of greater thinges he meaneth the raysing againe of men from death to life the which was a liuely Image both of the generall resurrection of all men which should be in the latter day and also of the internal iustification of the elect by faith both which we shal enioye by his power as hereby he hath declared What greater workes than these can the father do Because ye should maruaile Here he doth geue a secrete nyp to their ingratitude because they despised that so manifest a shewe token of the power of God As if he should say Although ye bée dull and sencelesse yet those things which God shall doe hereafter by mee shall make ye to maruayle whether ye wyll or no. Notwithstanding this seemeth not to bée fulfilled séeing yee knowe that in séeing they sawe not according to the saying of the Prophete Aunswere is made Esay 6.9 that Christ spake not here of theyr affection but onely noted howe magnificently hee would within a while after declare him selfe to bée the Sonne of God M. Wherefore hée sayde not That yee might beleeue but he sayde That yee might maruaile because the wicked of whome hée speaketh here would easylye bee caused to wonder but would not in any wyse bee brought to fayth They maruayled when Lazarus being raysed vp they sayde This man doeth many signes Ioh. 11.47 but they dyd not herevpon by and by beléeue on him but consulted the more to kyll him AVG. They maruailed therefore but they were not conuerted M. But this kinde of admiracion brought to passe that they had no excuse for theyr mallice and impietye as wée shall sée in the two and twentye verse of the fiftéene Chapter following 21. For lykewyse as the Father raiseth vp the dead and quickeneth them euen so the Sonne quickeneth whome he wyl For as the Father rayseth vp Bv. By euident actes or by operation hée prooueth that the Father and the Sonne doe all one thing and are therefore equall in the vnitye of substaunce being one true God C. Therefore briefelye hée here declareth what office was committed vnto him of the Father For although hée séemeth to chose one kinde yet notwithstanding his Doctrine is generall in the which hée Preacheth him selfe to bée the aucthour of lyfe For it contayneth in it Lyfe Righteousnesse all the gyftes of the holye Ghost al the partes of our Saluacion Bv. As if hée shoulde saye It is proper to the higher substance to rayse from the dead to preserue and to quicken but I rayse from the dead preserue quicken I differ nothing therefore from the substance of the Father Yea by what meanes and power soeuer the Father doeth quicken by the same doe I make alyue also But wée must note howe Christ bringeth lyfe vnto vs for hée founde vs all dead therefore we must néedes beginne at the resurrection Neuerthelesse it is not superfluous that hée ioyneth these twoo wordes to rayse and to quicken togeather because it is not sufficient that wée are deliuered from death except Christ fullye and perfectlye restore vnto vs lyfe M. Furthermore wée ought not to gather out of these woordes that the father rayseth vp some and the Sonne othersome from death when as they are not onelye equall but also doe worke a lyke as is sayde afore Wherevpon Iohn 11.41 when hée raysed vp Lazarus he lyfting vp his eyes towarde Heauen gaue thankes to his heauenly Father to the ende wée maye beholde in that worke not onelye the power of the sonne but the power of the Father also Bv. This Parcell Whome hee wyll doeth chalenge vnto the Sonne not onelye full and frée power but also noteth the order of redemption and Saluacion C. For hée maketh not this life appertayning to all men but signifieth that he doth specially bestow this grace vpon the elect Thhe beleeuing are the elect Bv. And they are the elect and chosen of God which beléeue A. Therefore as Christ when hée was vpon the earth coulde haue raysed all the dead to lyfe agayne if it had so pleased him and yet notwithstanding Math. 9. is read to haue raysed onelye a fewe as Iairous Daughter the Widdowes sonne and Lazarus Luke 7. Iohn 11. euen so although hée hath free and full power in him selfe to quicken yet notwithstanding he vseth the same onely towarde the elect for the Sonne quickeneth whome hée wyll 22. Neyther Iudgeth the Father any Man but hath committed all Iudgement to the Sonne C. Nowe hée more plainlye expoundeth the whole affyrming that the Father in the personne of the Sonne doeth gouerne the worlde and by the same ruleth all thinges B. For it is méete that as God made all thinges by his word euen so also he doth iudge rule and gouerne all thinges by the same C. For the Euangelist taketh iudgement for Rule and Power according to the Phrase of the Hebrewe tongue Nowe wée haue the same namelye that Christe hath receyued the Kingdome of Heauen of the Father to gouerne and rule Heauen and Earth at his pleasure A. For all thinges are geuen to him of the Father Also all power is geuen to him in Heauen Mat. 11.27 and in earth C. But this is not spoken so muche in respect of GOD Mat. 28.18 as of menne least any man shoulde Imagine that the Father hauing resigned his imperiall ryght shoulde bée idle as a priuate man in Heauen But there is nothing chaunged in the Father in that hee hath made Christ King and Lorde of all Christ Lorde of Heauen and earth with the Father Colo. 1.15 for hée is in the Sonne and worketh in him But so soone as we séeke to ascende vnto GOD all our sences fayle vs Christ is set before our eyes as the liuelye inuisible Image of God in whose face GOD the Father who otherwyse is farre from vs appeareth vnto vs least the bare Maiestye of GOD by his excéeding brightnesse shoulde ouercome vs. M. But the Bishoppe of Rome that Antichrist the Sonne of perdition doeth not without blasphemye chalenge to him selfe this power of iudging all men and with great impudencye being a sinnefull man neyther Iudging iustlye nor being exempted iustlye from the iudgement of other men The Bâ—shoppe oâ— Rome 〈◊〉 blasphemeâ— sayth that hée ought to bée iudged of no man A. This is his Sacrilegious Tyrranny by which hée is not ashamed to take that to him selfe which belongeth
things This had béene the parte of reasonable men But they doe none of these things but according to the disposition of fleshe they murmure because the Lorde sayde that he came downe from heauen For this is the lot of Christes doctrine that it shall sooner finde such as shall murmure gainst it and contemne and deride it béefore they know it than suche as shall rightly vnderstande it and when they vnderstande it earnestlye imbrace it 42. And they sayde Is not this Iesus the sonne of Ioseph whose Father and mother wee know How is it then that hee sayeth I came downe from heauen Is not this Jesus Bv. They looked for some mightie and victorious Messias to raigne ouer them as did Salomon Cyrus and Alexander therefore they dispised the humilitie of Christ not perceyuing howe this base man discended from heauen M. For they thought that hée had so spoken of his discention from heauen as though hée had denyed himselfe to haue béene borne in this worlde among men but euen as hée was present before them to haue fallen as some Aungell from Heauen Herevppon it commeth that they saye Is not this Iesus the sonne of Ioseph As if they should haue said doth he think vs to be so dule scenelesse that wée will suffer our selues to be perswaded that hée came downe from heauen séeing we knowe from whence hée came who he is of what stocke and kindered and with whome hée was brought vp what rashenesse then is this that hée sayth he descended from heauen as though he spake to straungers and to such as did not know him C. They had therefore a double let The one was whiche they fayned to themselues by a false opinion when they sayde This is the sonne of Ioseph whose Father mother we know Two â—bling â—kes to â—ewes The other was the which proceded of a wrong Iudgement because they did not thinke Christe to be the Sonne of God for that he descended to men taking vpoÌ„ him our fleshe But wée are to to wicked if so be wée therefore despise the Lorde of glory because hée did abase and emptye himselfe for our sakes taking vpon him the forme of a seruant For this was rather a manifest signe of his vnspeakable loue toward vs and also of his wonderfull grace Furthermore the deuine Maiestie of Christ did not so lye hidde vnder the base and contemptible shewe of the fleshe but that the bright beames of the deuine glorye appeared but those grose and scencelesse men wanted eyes to beholde the same Bv. So at this daye when Iesus is preached and the same crucefyed when mortification regeneration is taught the preaching is contemned of prowde men of couetous ambitious Carnall Gospellers follow Christ for gaine and luxurious men which crye from whence haue we this newe doctrine which these newe Apostles set before vs Let vs noate therefore in this place the nature of fleshe and bloode which followeth the Gospell so long as there is hope of gaine but that hope being taken away it starteth aside M. Moreouer the corrupt nature of fleshe and bloode is to stande vppon externall thinges and to iudge after the outwarde apparaunce not onely of the Sonne of God but also of all the elect of whome it iudgeth not according to the qualitie of the minde whiche is heauenlye but according to the humility and basenesse of the fleshe It doth not beléeue that those whome it séeth in this worlde to be poore Idiots vnlearned base weake contemned abiectes and knowne according to the natiuitye and conuersation of the fleshe are borne of GOD and are sonnes of the heauenlye kingdome This thing S. Iohn expoundeth in another place in these wordes saying Behoulde what loue the Father hath bestowed on vs that wee shoulde be called the sonnes of GOD. 1. Iohn 3.1 For this cause the worlde knoweth you not because it knoweth not him 43. Iesus answered and sayde vnto them Murmure not among your selues Bv. Murmuration against God and the truth braules also and contentions and strifes in religion are very displeasant to God the same are oftentimes gréeuously punished Wherfore the lord giuing good aduice to the multitude exhorteth them not so to murmure and grudge C. Notwithstanding hée layeth the blame of murmuration vpon them as if hée shoulde saye my doctrine contayneth no matter of offence but because ye are reprobates it proueth your poysoned mindes and is therefore vnsauorye because your mouthes are out of taste M. The wisedome of the Lorde is here to be considered by which hée is very circumspect least if hée should hold his peace at those things whereat they murmured among themselues they might thinke that they had iustly murmured Let vs followe this wise dilligence by which wée must beware least they whiche murmure against the truth murmure not without reason 44. No man can come to me except the father which hath sent mee draw him and I will rayse him vp at the last daye No man can come to mee M. Hée repeateth that which hée had sayd but in other wordes For hee had sayd All that my Father giueth mee shall come vnto mee and now hée sayth No man can come vnto me except my Father which hath sent mee draw him As if hée shoulde saye ye murmure without reason of this that I sayde I came downe from heauen For it is no meruell if ye knowe not mée but are offended at this humilitie of my fleshe Did not I saye vnto you that they shall come to mée whome my father hath giuen mée Why doe ye not rather murmure of that amonge your selues Nowe I confirme the very same vnto you namely that it is impossible that anye man should knowe who I am from whence and to what ende I am come except he be drawne to me by grace from my Father R. But your bellye draweth you vnto mée and not my heauenlye father It is no meruell therefore if ye beléeue not my wordes C. Here Christ openly pronounceth that the doctrine of the Gospell although it be preached to all men alyke cannot notwithstanding be of al men receiued but they must first be renewed in minde in vnderstanding Fayth therefore commeth not by the will of man but by the will of GOD. Bv. To come to Christ is to béeléeue and to cleaue vnto Christ to receyue Christ and to depende onelye vpon him as we haue hearde in the fiue and thirtie verse going before C. Hée sayth they are drawne whose mindes God doth illuminate and whose heartes hée bendeth and frameth to the obedience of Christ R. For GOD draweth in that order as before wée haue described For hée hath chosen some before the foundation of the worlde was layde and those whome hée hath elected hée hath called and doth call by Christ through the preaching of the Gospell And there is no cause why thou shouldest faine and Imagine to thy selfe any heauenly voyces and descentions of the holye Ghost which shoulde happen beside
as the Gentiles which beléeue in him without whome there is no saluation Actes 4 12. C. Here hée added two Epithetes or tytles as the true and onelye because fyrst it is necessarye that fayth doe discerne God from the vayne imaginations of menne and imbracing him with fyrme assuraunce shoulde neuer fayle or swarue secondlye that menne myght iudge nothing to bée lame or vnperfect in God and hée might content them selues with him aloane This therefore is the meaning That they may acknowledge thée for the true God But by this meanes he séemeth to depriue him selfe of the ryght and name of the deuinitye Yf any man replye and saye Obiection that the name of GOD belongeth as well vnto Christe as to the Father then the same question shal be moued concerning the holye ghost For if so bée the Father onelye and the Sonne bée one GOD than the holye Ghost is put out of his degrée the whiche is no lesse absurde The aunswere herevnto is easelye made Aunsvvere If a man marke and consider well the manner of speache whiche Christe vseth in dyuers places of the Gospell of Saint Iohn of the whiche the Readers haue béene so often admonished alreadye that they cannot forget it Christ appearing in the forme of a man placeth the power essence and maiestye of GOD vnder the person of his Father Therefore there is but one true God the Father of Christ That is to saye that GOD which promised vnto the worlde long a goe a redéemer is one But in Christ wée shall fynde boath the vnitye and veritye of the dietye because Christ was therefore abased that hée might exalt vs. When we are come thus farre than his diuine Maiestie sheweth it selfe then is hée whollye knowne in the Father and the Father whollye in him In fine he which seperateth Christ from the diuinitye of the Father as doe the Iewes Turkes and Arrians he as yet knoweth not which is the onely true God but doeth rather deuise vnto him selfe a straunge God C. Therefore we are commaunded to knowe God and Christ whome he hath sent by whome as by his stretched out hand he draweth vs vnto him R. Also this place verye well agréeth with that where it is sayde I am the resurrection and the lyfe he that beleeueth on mee Ioh. ii â—5 though he were dead yet shall he lyue and whosoeuer lyueth and beleeueth in mee shall not dye for euer For fayth in Christ is the true knowledge of God Wherefore fayth is eternall lyfe because it possesseth Christ which is righteousnesse saluation and lyfe M. For this is the true God and eternall lyfe Iohn 5.20 C. But whereas it séemeth vnto some vniust that menne shoulde perishe for the ignoraunce of God onelye it commeth hereof Psal 36.9 because they doe not waye and consider that the well of lyfe is in the power of God onelye and that all they which haue forsaken him are depriued of lyfe Ephe. 4.18 Nowe séeing men come not vnto GOD but by faith infidelitye must of necessitye kéepe vs in death If anye man obiect and say Heb 11 6 that such as are iust otherwise and innocentes shall haue iniurye if they bée demaunded which want knowledge we may readilye aunswere that there is nothing ryght and sincere in menne so long as they abyde in theyr corrupt nature Gen 8 2i For the thought of mannes heart is euell euen from his childhoode Colloss 3 i0 but we are renewed as Paul testifyeth after the Image of GOD through knowledge 4. I haue glorifyed thee on the earth I haue fynished the worke vvhiche thou gauest me to doe M. Nowe hee speaketh of that by which he aduaunced the glorye of his fathers name boath by doctrine and by signes all the race of his dispensation ascribinge vnto him continuallye all thinges both him selfe and his doctrine and also the powers of his Miracles C. Yea in these wordes he comprehendeth al the partes of his Ministery meaning that hée hath finished all the whoale course of his calling for then was the due and full time when hée shoulde bée receyued vp into heauenlye glory For although the speciall parte was yet behinde namely the sacryfice of his death by whiche he made satisfaction for the sinnes of all men yet notwithstanding because the houre of death was nowe at hande he speaketh euen as if he had already suffered the same When he sayth I haue finished the worke which thou gauest me to he teacheth that the obedience by whiche God is gloryfied is not exercised in those workes which we in our owne lyking choose to bée good but in those workes which God committeth to euerye one to finishe Here let the Bishoppes and other Pastours take héede howe they depart out of this life whether they also can saye Wée haue gloryfied thée O Lorde vppon earth we haue finished the worke whiche thou gauest vs to doe C. This therefore is the summe of Christes wordes that he is set of the Father in the possession of his kingdom because hée hauing ended his race there wanted nothing more for him to do but onely to bring forth the fruite and effect by the power of the spirite of all those thinges which hee had done in the earth by the commaundement of his Father according to this saying of Paule Hee made him selfe of no reputacion takinge on him the forme of a seruaunt he humbled him selfe and became obedient to the death euen to the death of the crosse Phil 2.8 wherefore God hath exalted him and geuen him a name whiche is aboue euerye name 5. And now glorifie thou mee O Father with thine owne selfe with the glorie which I had with thee or euer the vvorlde vvas C. He now wisheth to be glorified with the Father not that the Father shoulde glorifie him within without witnesse but to the ende he being gloriouse receyued into heauen maye there declare his might and power that euery knée boath in heauen in earth and vnder the earth maye bowe Rom 6 i0 Therefore these wordes wyth thine owne selfe are compared with terrestriall and transitorye glory euen as the Apostle Paule when he saith that hée is once deade vnto sinne but now alyue vnto God expresseth the blessed immortalytye afterwarde hée declareth that hée desireth no borrowed or transitorye glorye but onelye that hée maye appeare to be suche a one in the fleshe as he was before the worlde was made or to speake more plainelye that the deuine maiestie which he alway had might nowe shine in the personne of the Mediatour and in the fleshe of manne which he had taken vpon him A. This place serueth greatlye to the confutation of the Arrians For although hee speake of the glorification of a man in the forme of a seruaunt yet notwithstanding the same Christ as hée is the worde of God which was in the beginning wyth God and God coescentiall with the Father and coequall in glorie had hys
daye and shewed himselfe aliue againe to his Disciples after that ascending into the heauens that so fayth increasing by little and litle there might be a way made to receyue the more hie documents of the diuinitie of Christ But there be manie that thinke that John was speciallie led to wirte to this ende and purpose namelie that he might defende the diuinitie of Christ against the wicked blasphemyes of Ebion Cerinthus and Carpocrates But what soeuer occasion hee had then to write there is notwithstanding no doubt but that GOD had a farther regarde to his Churche He did therefore so guide the pen of the Euangelist to write that the partes being deuided amongst them he might bring the whole bodie to a perfect worke And whereas they haue placed John in the fourth seate it was done vpon the consideration of the time in the which hee wrote namelie when he was in exile or when hee was called backe againe as some affirme from the death of Domitian ⧠A CATHOLIKE EXPOSItion vpon the Gospell of Saint JOHN The first Chapter IN the beginning was the Worde and the Word was with God and God was the Worde Jn the beginning was the woorde CHR. ALL THE other Euangelistes beginning at the incarnation Iohn pretermittyng the Conception Natiuity Education and growing of christ setteth before vs euen at the first his eternal generation saying In the beginning was the worde B. For to the ende he might expresse the diuinity of the Lorde Iesus he called him in his Epistle also the worde of life which was from the beginning 1. Ihon. 1 C. And by this exordium or preface he doth declare the eternall diuinitie of Christ to the ende we may know that God is eternal which was made manifest in the fleshe 1. Timo. 3 But this is the purpose of the Euangelist to shewe that the restoring of mankinde to the fauour of GOD and to euerlasting righteousnesse must néedes be brought to passe by the sonne of God séeing by his power all thinges were created as well in heauen as in earth both thinges visible and inuisible whether they bée maiestie or Lordeshippe eyther rule or power séeing he alone breatheth life and strength into all creatures and continueth them in their estate Collos 1 and specially in man himselfe hée hath made a singuler shewe and proofe both of his power and also of his grace insomuch that although Adam fell and transgressed yet for all that he ceassed not to be louing liberall and mercifull vnto his posteritie R. And this is the purpose of the Euangelist vntill he commeth to these wordes contayned in the sixt verse There was a man sent of GOD. c. In the which hée doth first of all teache the diuinitie of Christ by the which all things are created and then he setteth before vs his humanitie the which to the faythfull is the waye of recreation or creating againe For it doth verie well agree that they which are created by Christ shoulde also by him be created againe C. But wheras he calleth the sonne of GOD the word this séemeth to bée the true and simple cause namelie for that first of all he is the eternall wisedome and will of God secondly the verye expresse Image of his purpose and counsell For as the worde is sayd to be the Caracter or declaration of the mynde in men euen so this is not without cause also attributed vnto GOD that hee shoulde be sayde to expresse himselfe by his worde A. Therefore whether yée call the worde Logon in Gréeke or as Erasmus hath Sermonem beware lest you thinke that his proper essence is trulie as it is in it selfe expressed by this appellation M. For it is a Metaphoricall speache which being applied to our capacitie and vnderstanding maye describe vnto vs some shadow of that thing of the which he mindeth here to speake For it is taken of the similitude of our minde the whiche although it ruleth the whole man yet notwithstanding it is inuisible and vnknowen except the purpose and counsel which it hath conceyued bée bewrayed and made manifest vnto others by worde by whiche in déede a certaine Image of our minde is set before others to beholde Euen so God also whiche is that omnipotent power the creatour and preseruer of al thinges who for that he perceth all thinges is called of the Greekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 theō is compared so far as that incomprehensible nature of the deuine Maiestye maye bée shadowed to the minde by whiche all this worlde is gouerned and the Lorde Christ his onely begotten sonne is compared to the word because by him the knowledge of God is reuealed to mortall men Colos 1. So Paul calleth Christ the Image of the inuisible God So Christ him selfe sayd Iohn 14. Philip he which seeth mee seeth my Father also And againe No man commeth to my Father that is to saye to the knowledge and fellowship of the Father but by me Iohn 11. Also it is sayde No man hath seene God at any time The sonne which is in the bosome of the Father hath shewed him vnto vs. C. Therefore as God did manifest him selfe in sauing the worlde by this worde euen so he had the same in his will and purpose at the first that there might bée a double relation the first to God the seconde to men A. Lest any man should with Seruetus imagine that this eternall word had his beginning when it was pronounced and put foorth in the creation of the worlde As though in déede it were not before that time that his power was knowen by the eternall worke But our Euangelist teacheth here another maner of matter not assigning to the worde any beginning of time but saying that it was from the beginning he goeth beyond all Ages and times For hée sayeth In the beginning was the worde R. In what beginning Eyther we must simplye vnderstande In principio or in the beginning to be that beginning which the Latines call Inprimis or at the first eyther without the preposition In as Principio or Primum and so to haue it limitted and comprehended in time Or else to saye In the beginning that is to saye The worde is without the compasse of time incomprehensible and vnspeakeable and so the worde was with that beginning in the whiche GOD sayde Fiat lux Let there be light Howbeit hée was neuer without being Gene. 1 there was neuer any time in the whiche he was not For hée is the brightnesse of the glorye of his Father Hebr. 1. and the expresse Image of his substance He was neuer absent from the Father nor neuer out of his sight For thus he sayth in Salomon Prou. 8. The Lord hath possessed me in the beginning of his waye I was before his worke of olde I was set vp from euerlasting from the beginning and before the earth B. In the which place Salomon by the name of wisedome meaneth the power
to come the whiche life the elect haue from him Of the whiche Christ him selfe oftentimes speaketh saying I am the breade of life Iohn 6. which came down from heauen If any man eate of this breade hee shall liue for euer Againe Iohn 11. I am the resurrection and the life hee that beleeueth in me though he were dead yet shall he liue Also he sayeth I am the waye the trueth and the life Iohn 14. In this sence also our Euangelist Saint Iohn calleth him in his Epistle 1. Iohn 1. The worde of life Therefore so many as are not made pertakers of the grace of God in Christ are depriued of the true and euerlasting life For without that euerlasting purpose and worde of GOD no man can haue eternall life the which Saint Iohn noted by these woordes in another place saying Hee that hath the Sonne of God 1. Epist 5 hath life and he that hath not the Sonne of God hath not life Notwithstanding we must take héede that we attribute not so the power of quickening to the Sonne of GOD that we take away the same from the Father For as the Father rayseth vp the dead and maketh aliue Iohn 5. euen so the Sonne also quickeneth whom he will And in another place S. Iohn sayth 1. Epist 1. And the life was with the Father And againe As the father hath life in him selfe Iohn 5. so hath he geuen to the sonne to haue life in him selfe And yet notwithstanding ther are not two welles of life euen as there are not twoo Creators nor twoo Gods The Father quickeneth all thinges by his worde euen by it hée hath made all thinges doeth as make all things and preserueth them being made And the life was the light of men AVG. By the light men are lightened but Beastes are not lightened thereby because they haue not mindes capeable of reason and wisedome but man which is made after the Image of God hath a reasonable minde by the which he can perceyue and vnderstand wisedome Therfore that life by which all thinges are made is the light and not of all creatures but of men onely M. So that the Euangelist meaneth not that light by this worde light which pertaineth to the Sonne and doeth lighten the eyes of our body but he meaneth that light by the which the eyes of our minde are illuminated to knowe God And he maketh mention of that part of life by the which men excell all other liuing Creatures As if he should saye that not a common kinde of life was giuen vnto men but such a life as is ioyned with the light of vnderstanding And he separateth man from the number of all other creatures because we perceaue better the power of God in vs by sence than we behold the same a farre of So Saint Paul teacheth that God is not to be sought a farre of Actes 17. because he reuealeth him selfe inwardly in vs. After therefore the Euangelist had set before vs the general consideration of the grace of Christ that he might bring men to a more neare consideration therof he sheweth what is speciallye geuen vnto them namelye that they are not in creation like vnto brute Beastes but are set in a more hye degrée hauing a minde indued with reason and capeable of wisedome that they being indued with this wisdome might be brought to the knowledge of God the verye well of life So sayeth the Prophete Dauid Psal 36. VVith thee is the vvell of life and in thy light shall we see light 5. And the light shineth in darknesse and the darknesse comprehended it not And the light shineth in darkenesse A. Here the Euangelist beginneth to note men of ingratitude and blindnesse because by theyr wickednesse they reiecte this light offered vnto them And that we maye vnderstand this thing we must note that the Euangelist first of al admonisheth that the light with the whiche men were indued in the beginning must not be iudged according to theyr present state because in this corrupted and defiled nature the light is turned into darkenesse Notwithstanding he therewith affirmeth that the light of vnderstanding is not cleane put out because in the obscure darkenesse of mans minde certaine sparkes of light as yet do spring vp M. The Euangelist therefore excuseth the Diuinitye and Maiestye of Christ when he sayth that the same hath euer shined vnto mortall men as a certayne most euident and manifest light and he layeth all the blame of the ignoraunce of GOD on the blindnesse of men C. For in that he affirmeth the light to shine in darkenesse that pertayneth nothing at all to the praise of corrupt nature but rather to the taking away of the pretenced cloake of ignorance M. For this light shineth in the world and the mindes of mortall men might by the same haue béene brought to the knowledge of the liuing of God had not theyr mindes béene ouerwhelmed with darkenesse For hée calleth here the blindnesse of mennes mindes vnbeléefe impietye and the ignoraunce of GOD darkenesse For as the eyes that are blinde can not comprehende the light euen so the mindes that are blinded cannot comprehend the light of life A. And as the light is present to the blinde man the whiche notwithstanding is absent from his eyes euen so the light of life is present to mortall men the whiche notwithstanding theyr mindes being oppressed with darkenesse can not attaine C. For since the time that man was alienated and fallen from GOD ignoraunce hath so captiued his minde that what light so euer remaineth in the same lieth suffocated and choked without effect And this thing experience dayly proueth For they which are not borne againe by the spirite of GOD hauing some reason stande for a certaine document that man was not onelye made to breathe but also to vnderstande But there are twoo speciall partes of the light which remayneth as yet in the corrupt nature of man For there is naturallye ingrafted in all men a certaine sound séede of religion or godlinesse Furthermore a difference of good and euill is ingrauen in theyr Consciences But what fruictes at the length come foorth surely that religion Godlynesse which doeth degenerate into a thousand monsterous supersticions and that conscience which doeth altogeather peruert iudgement that it may confounde vice with vertue To conclude the naturall reason which is in man doth neuer direct men vnto Christ But we must note that the Euangelist speaketh only of natural giftes that he doth not as yet touch the grace of regeneration For there are two distinct vertues of the sonne of God the first is that which appeareth in the making of the worlde and in the order of nature the second appeareth in the renuing and repairing of the decayed and defiled nature of man 6. There was a man sent from God whose name was John There was a man sent from GOD. C. Nowe the Euangelist beginneth to shewe how
Euangelist woulde haue this graunted that the Image of all Spirituall blessinges was shaddowed onelye in the Lawe but in Christe perfectlye published and reuealed Wherevppon it followeth that if we separate the Law from Christ there shal nothing remaine therein bare figures In consideration of the which S. Paule sayth Colloss 2 that in the lawe are shadowes but in Christ the body M. And Moyses is sayde to be farre inferiour vnto Christ because he was in the house of GOD as a seruaunt for a testimonye of those thinges whiche shoulde be spoken Heb. 3 but Christ was as Lorde ouer his house C. The truth therefore consisteth in this that by Christ wée obtaine grace which the Lawe coulde not bestow So that this worde grace is taken as well for the frée remission of our sinnes as for the renouation of the heart 18. No man hath seene God at any time the onely begotten sonne which is in the bosome of the Father he hath declared him C. This is very well and aptly added for the confirmation of the former sentence For the knowledge of GOD is the gate by the which wée enter into the fruition of all good thinges Therefore séeing GOD doth reueale himselfe vnto vs by Christ onelye it followeth consequentlye that all thinges be sought for at the handes of Christ M. These thinges therefore doe so agrée with that which goeth before that the aucthoritie of Moyses vppon the which the Iewes did depende because hée talked with God face to face is thereby made inferiour vnto Christ Moyses saw not God nor any other man whether he were of the Prophets or of the Patriarckes C. Furthermore when Iohn sayth that no man hath séene God at any time his wordes are not to be vnderstoode onelye of the external sight of the corporall eye for hée meaneth generallye that séeing God dwelleth in the light which no man can attaine vnto hée cannot be knowne but in Christ 1. Timo. 6 his liuely and expresse Image Wherfore our condition is farre better than the state of the fathers because GOD which at the first lay hid in his secret glory hath now after a sort made himselfe visible For certainely when Christ is called the very expresse image of the father that pertayneth to a speciall benefite of the newe Testament Euen so the Euangelist in this place sheweth vs a newe and straunge thing when he sayth that the onelye begotten sonne which was in the bosome of the Father and before that time hyd is now expressed vnto vs. He commendeth therefore the reuelation of GOD which by the Gospell is brought vnto vs in the which he putteth a difference betwéene vs and the Fathers and doth preferre vs before them If any man obiect and say that God was then also séene of the fathers face to face Obiection as we reade that the Patriarcke Iacob did Gen. 32 Deut. 5 Num. 12 God spake also to the Children of Israel face to face to his seruant Moises we may aunswere that the same sight is in no poynt to be compared to ours Aunsvver For GOD vsing at that time obscurelye to shew him selfe and as it were a far of when hée appeared more gloriously vnto some they sayd that they had séene him face to face Therefore they haue respect vnto their time howbeit they saw not GOD but as it were in shadowes and mystes A singuler vision was that almost farre excéeding all the rest which Moyses obtayned in the mount and yet notwithstanding the Almightie expresly sayth Thou canst not see my face Exod. 33 onely thou shalt see my hinder partes By the which metaphore he declareth that the time of full and perfect reuelation is not yet come R. But now he which séeth Christ séeth the Father also Iohn 14 For the sonne onelye knoweth the Father and hée to whom soeuer the sonne will reueale him C. Therefore this is most certayne Math. 11 that GOD whiche was at the firste inuisible hath now appeared in Christ When hée sayeth that the Sonne is in the Bosome of the Father it is a translation or kinde of speach borrowed of the custome of men who are sayde to admitte those into theyr bosome to whome they commit al secréete matters The place of counsell is the brest Therfore he teacheth that the sonne was euen in the deepe counsel purpose and secréete minde of the Father to the ende wée might knowe that we haue as it were the open and reuealed breast of God in the Gospell Colloss 2 19. And this is the record of John when the Iewes sent Priestes and Leuites from Ierusalem to aske him what art thou And this is the recorde C. Hitherto our Euangelist hath made mencion of the Sermon whiche Iohn made concerning Christ and nowe he commeth to a more famous testimonye geuen to the messengers of the hye Priestes to carrye to Ierusalem Hée sayeth therefore that Iohn openlye confessed wherefore he was sent of GOD. R. And in that the Euangelist so oftentimes maketh mencion of the testimony of Iohn the Baptist it is done speciallye for twoo causes first to cast in the Iewes téeth and to vpbraide them with their impietye which tooke Iohn the Baptist for a man of GOD and the Lordes annointed and yet notwithstanding would not beléeue him concerning the testimony whiche hée bare of Christ and also that he might keepe the godlye Iewes in the fayth of Christ being nothing dismayde with the persecution of the Scribes and Pharisees which contumeliouslye put Christ to the shamefull death of the Crosse Secondly to declare the constancye of Iohn the Baptist in maintayning his former testimony which he had geuen concerning the Messias and to proue that hee was not a Reede shaken with winde M. Whereas therefore the Euangelist sayth Mat. 11 VVhen the Iewes sent from Ierusalem it is not to bée vnderstoode of the common sorte of people which thought well of Iohn but rather of those which bare rule and which could also by theyr owne aucthoritye commaunde the Priestes and Leuites to go whyther they woulde haue them The Euangelist Iohn maketh mention that the Priestes and Leuites were sent from Ierusalem partely that wée might vnderstande by the qualitye of the message the purpose of the senders partely that he might adde a certaine waight and grauitie to the testimonye of Iohn which was not geuen in secréete or to the eares of the common people onelye but to such as were seriouslye sent from the Elders of the people yea from the Elders of that famous City Ierusalem But with what purpose came these messengers to Iohn Surelye the people had béene nowe without Prophetes a long time And Iohn came sodainly foorth vnlooked for Euerye man looked nowe for the comming of the Messias as wee maye sée in the storye of the Woman of Samaria I knowe sayeth shee That the Messias shall come whiche is Christe Iohn 4 when hee therefore commeth hee shall shewe vs all
to saye that onlye Sacrifice Christ Iesus So we reade that this Lambe was slaine from the beginning of the worlde Reuela 13 C. Saint Iohn therefore goeth about to shewe that there remayneth nothing nowe for sinners but that they flée vnto Christ theyr refuge to the ende he might ouerthrowe all satisfactions offeringes and redemptions of men being nothing but false and forged collusions of Satan our enemye This woorde taketh awaye maye be twoo manner of wayes expounded 1. Peter 2 Esay 53. eyther that Christ hath taken vppon him selfe the burthen wherewith wée were oppressed or else that hée quite abolisheth sinnes CHR. Furthermore in that hée sayeth Taketh in the present tence the continuall action of taking awaye is ment For the offering which he once made alwayes standeth of force Let vs knowe therefore that wée now at the last for Christ his sake are reconciled vnto God the Father if wée take the right waye vnto his death and if we doo beléeue that hée was the onelye Sacrifice nayled to the Crosse which taketh away our sinnes R. Furthermore Christ doth not so take awaye sinnes that it maye bée lawfull for euerye man licentiouslye to liue as him lysteth as the carnall falsely gather but that we should liue vnto God Rom. 6 and to righteousnesse For wheresoeuer sinnes are taken awaye by faith there in stéede thereof succedeth the Spirite mortifying from thencefoorth the dreags of sinne Touching the exposition of the nexte verse reade that whiche is spoken of in the fifteenth verse going before 31. And I knewe him not but that he should be declared to Israel Therfore am I come baptizing with water And I knewe him not C. Least men should thinke this testimonye to bée geuen eyther for fauour or friendship hée preuenteth that doubte affirming that he hath no other knowledge of Christ than that which came from heauen to him M. Although therfore hée knewe him to be in the middest of Israel yet for all that he knewe him not by face for there was no familiaritye betwéene them Christ had led his life in Nazareth of Galilee being there with the Carpenter Ioseph and nowe at the first he came from Nazareth to Iordan But Iohn liued in the wildernesse among the beasts and inhabitauntes of the Wildernesse Least therfore by a wrong suspicion and doubte the testimony should be discredited which was geuen to Christ he addeth saying And I knewe him not But that he should be declared to Israel He came to Baptize for this principall cause though this was not the onelye cause He came truelye to Iordan preaching the Baptisme of repentaunce that by this occasion he might knowe him whome before he knewe not that being knowne of him he might reueale him to Israel He Baptized also to this ende that he might bring the heartes of the Israelites to repentaunce and by this meanes might prepare the waye of the Lorde which was at hande Notwithstanding he sayeth well that he came to this ende that Christ might be made manifest vnto Israel For vnlesse this be done al the rest profiteth nothing This thing ought al the Ministerie of Iohn the Apostles to do Moreouer except repentaunce be ioyned vnto it Christ is declared in vaine C. And séeing it was necessarye that Iohn should be sent of GOD that hée might lawfullye Baptize we maye gather herevppon that no man hath libertye of him selfe to institute Sacraments for this right onelye pertayneth to God Euen as our Sauiour Christ in another place to prooue the Baptisme of Iohn demaundeth whether it was from Heauen or of men Math. 21 For the exposition of the twoo verses following reade the thyrde Chapter of Mathew 34. And I sawe and bare recorde that he is the sonne of God M. Although Iohn knewe Christ whome hée had shewed to bée present and of whome he had Preached before this time to be the Sonne of GOD yet notwithstanding by the foresayde Heauenlye inauguration contayned in thirtye and twoo and thirtye and thrée verses he knewe this Iesus whome before hée knewe not to bée the Sonne of God And he knewe this not by the vision onelye but by the voyce also of the Father which came from Heauen saying This is my beloued Sonne Math. 3. C. So that this signe was added because of confirmation and that not so muche in respect of Iohn as for all our sakes M. But séeing Christ is in the Scriptures called the sonne of Dauid Question why doeth not Iohn say And I sawe and testifyed that he is the sonne of Dauid Aunsvver Because that although hée hadde made noe lye yet notwithstanding he shoulde not sufficiently haue set foorth the glory of Christ And this is worthy to be nooted that he witnessed Christ to be the sonne of God because Christ shoulde be the gyuer of the holy Ghost and because the honour office of reconcilyng men vnto God belongeth to no other beside him M. And this knowledge and faith of the Sonne of GOD as it springeth of the diuine reuelation so it maketh a man blessed as Christ plainelye declared to Peter in the sixtéenth chapter of Mathew Math. 16 35. The next daye after John stode againe and two of his disciples B. By litle and litle the Euangelist passeth by narration from the testimonyes of Iohn to the testimonies which his owne déedes and sayinges gaue to the Lorde And séeing it was the office of Iohn to reueale Christ vnto Israel hath he thus farre foorth made mention of that story passing ouer without doubt many thinges which Iohn preached concerning the Lorde The other thrée Euangelistes haue more largelye written of that which hée hath omitted with the which the Godly are satisfied M. But this is the last testimonye of Iohn concerning Christ among those whiche the Euangelist meant to repeate Who in affirming Iohn to stand commendeth his diligence in reuealing Christ as one that sought al occasion to fulfill his office C. Here furthermore we sée howe base and simple the beginning of the Churche was Iohn truelye prepared Disciples for Christ but Christ nowe beginneth him selfe to prepare his Church 36. And behelde Iesus as hee walked by and sayeth Beholde the Lambe of God M. From whence and whyther hée walked the Euangelist sheweth not But it is likelye that Christ according to the great humilitye of his minde as hée vouchsafed to receyue Iohns Baptisme so also he was contented to heare his Sermons which he communicated to the people and so it came to passe when the Sermon was ended because it was nowe almost euentide that hée went to that place where he meant to rest all night But it appeareth by this appellation of Christ that Iohn oftentimes called Christ the Lambe of God taking away the sinnes of the worlde and that notwithout cause for it is the office of a good teacher not once onely but oftentimes to inculcate those thinges into the eares of his auditours which are necessarye for them to
therefore séeketh where Christ abideth where GOD dwelleth let him heare the worde and followe it then shall he be sure to finde Christ Wherevpon the Apostle Peter sayeth 2. Pet. 1 VVee haue a right sure worde of Prophecie where vnto if ye take heede as vnto a light that shineth in a darke place Psal 119 yee doe well And the Prophete Dauid sayeth Thy word is a light to my pathes and a Lanterne to my feete They came and sawe where he dwelt M. They saye not we will come to morrowe it is nowe euening but with a thankefull minde they receyue the gentlenesse of Christ and the occasion also offered to talke with him But what they hearde of Christ the Euangelist heare maketh no mention notwithstanding by that whiche followeth somewhat appeareth that they sawe and hearde those thinges whereby they came to the knowledge of Christ For hereafter it is sayde that Andrewe tolde his Brother Simon saying Wee haue founde Messias For it was about the tenth houre C. That is to saye the euening was at hande By this circumstaunce of the time wee gather that these twoo Disciples had suche a desyre to heare and knowe Christ that they were not carefull for theyr nightes lodging The Children of this worlde are farre otherwise who alwayes are weary and vnmeete to followe Christ 40. One of the two whiche heard John speake and followed him was Andrew Simon Peters brother C. The purpose of the Euangelist vnto the ende of the Chapter is this that wée might knowe howe the Disciples were brought by litle and litle to Christ Here he speaketh of Peter afterwarde hee wyll make mention of Philip and Nathanael 41. The same founde his brother Simon first and sayde vnto him We haue founde Messias which is by interpretacion annointed The same found his Brother B. In that Andrewe founde Simon Peter his brother in Iudea eyther by chaunse or looked for it is an argument that hée for Religions sake went to Iohn the Baptist although peraduenture hée was not his continuall Disciple It is a token truelye that they liued together one with another because when they were called the seconde time to the perpetuall fellowshippe of the Lorde of the whiche Mathewe and Marke make mention they were a Fishing togeather Math. 4 Mark 1 M. Touching the other Disciples of Iohn whatsoeuer is affirmed this is certaine that this Andrewe was the first after Iohn in this that he went about to make Christ knowne the which thing the Euangelist declareth in saying not simplye The same founde his Brother Simon but the same found his brother Simon first And no man will deny but that this is spoken by the Euangelist to his prayse But there is no mention made where he founde him We haue found Messias That which is in the Hebrew text Messias is in the Gréeke texte Christos and in the Latine texte Vnctus which thrée woordes haue all one sence and signifie annointed But these wordes VVe haue founde Messias seeme to bée spoken with great Emphasis or force and doe note that Simon also to whome Andrewe toulde this newes burned marueilouslye in desire towarde Christ For his woordes are thus much in effect Reioyce brother for him whom both of vs haue sought so carefullye we haue founde euen the sauiour Christ Iohn 4. Hée spake not doubtfullye as did the Woman of Samaria whiche sayde Is not he Christ But as one fullye certified Andrewe sayeth wée haue founde Messias 42. And brought him to Iesus And Iesus behelde him and sayde Thou art Simon the Sonne of Iona thou shalt be called Cephas whiche is by interpretacion a stone And brought him to Iesus E. By these wordes we sée what is the force of fayth so sone as we are borne a newe in Christ by fayth by and by our minde sheweth it selfe to another and beginneth to declare how great goodnesse it hath founde and it is not possible that fayth shoulde bée ydle for it wyll confesse Christ eyther with the mouth though there were a thousande deathes set before our eyes or else by charitie towardes our neyghbour by which it is knowne who is a Disciple of Christ C. Andrew had scarce one sparke of faith and yet notwithstanding with the same hée doth illuminate his brother Simon Woe then vnto our sluggishnesse yf we being more fullye illumined doe not endeuoure our selues to make others pertakers of the same grace Yea wée maye sée those thinges in Andrew which Esay requireth of the sonnes of God namely that euery mā lay holde on his neighbor that he say Come let vs ascende to the Mounte of the Lord Esay 2 and he shal teach vs. For Andrew reacheth out his band to his brother but to this ende that hée might be a Disciple in the schoole of Christ M. So are they woonte to doe which are in loue with the trueth which they haue knowne Math. 25 And this is the duetie of a good seruaunt to vse the Talent well that hée hath receyued for the behoofe of his mayster And in that this Andrewe went about first of all to win his brother Simon to the Lorde it is a token of naturall and true loue the which truelye is taken from the godlie in Christ For it is the Husbandes part first to winne the Wife the Parents their Children the Brother his Brother the Mayster his Seruauntes and the Maiestrates to winne their Subiectes to the Lorde C. Furthermore the purpose of God is here to be noted in that he woulde haue Peter which did farre excell the other to be brought to the knowledge of Christ by the worke and ministerye of Andrew to the ende none of vs although wée excel shoulde thinke scorne to be taught of the inferiour B. The efficacie also of Gods calling is here to be considered For so soone as Simon was called to Iesus by his brother he followed So as many as are chosen shal receyue the Gospell being called of God and drawne of the father to the sonne Iohn 6 A. For all that my Father geueth me saith Christ shall come vnto me B. Wée knowe not the time when God wyll call in heart those that are his for large is the mercye of God and therfore the ministery of the Gospell must still be vsed towarde them which shew not them selues to be Dogges or Hogges Thou art Simon the sonne of Iona. R. Whereas our text hath the sonne of Iona Nonnus readeth it the sonne of Iohn and not of Iona. To the which agréeeth this place Simon Iohanna Iohn 21 or Simon the sonne of Iohn louest thou mée But it is likely that the Father of Simon was called in Ebrue Iochanan or in the Chalde tongue Iochanna wherevppon the letter of aspiration being altered out of his place and s put to the ende came Iohannes the which also afterwarde being made short became Ionas And Iochanan or Iochanna doe signifie that which we call in Englishe Iohn and is as much to saye
in Nicodemus which comprehended not those thinges which were spoken 10. Iesus aunswered and sayde vnto him Art thou a Mayster in Israel and knowest not these thinges M. Our Sauiour Christ séemeth to woonder at the scencelesnesse and ignoraunce of Nicodemus being a man learned in the Lawe as if hée had not knowne the same before But by these wordes our Sauiour casteth rather Nicodemus in the téeth with his ignoraunce than woondreth at the same and yet neuerthelesse without disdaine C. For Christ séeing that hée spent the time in vaine with a prowde man and that hée lost his labour in teaching of him falleth to plaine reprehension Bv. And being offended at his dulnesse hée reprooueth his grosse witte as if hée shoulde haue sayde O miserable condition of those shéepe the charge and care of whome is committed to a Pastor so dull and ignoraunt in heauenlye thinges Hitherto thou hast béene accounted of vs one of the chiefe maysters and teachers in Israel but séeing thou art ignoraunt of those thinges whereof euen such as are Disciples and Schollers may bée ashamed to be ignoraunt of men maye meruaile what thou and the Scribes and Pharisees men of thy calling teache the people committed to their charge E. Howe commeth it to passe that thou art ignoraunte of these thinges so common in the Scriptures séeing thou art a teacher of other men For what other thing else meaneth the circumcision of the heart which Moyses so dilligentlye commended vnto you What else was the meaning of the sanctification so often tymes preached to the people but this innouation and spirituall Natiuitie of mens mindes of the whiche I speake The whole Scripture doth sufficientlye testifie Gen. 6.5 and .8.21 that all fleshe is onelye inclined to that which is euill Howe therefore shoulde anye fleshe but that which is borne againe and sanctified enter into the kingdome of God which is the kingdome of righteousnesse What can bée more plaine than that which the Prophet Esay Iere. 31.19 Ezech 11.19 and .36.26 Ieremy and Ezechiel haue spoken concerning the regenerating and renuing spirite Of the same also most plainelye hath the Prophet in his Psalmes prophesied It is meruaile therefore that my doctrine séemeth so straunge vnto thée Beholde here the true waye and maner how prowde persons that are puffed vp with vaine glory and which stande in their owne conceite ought to bée handeled C. For doctrine shall take no place or profite nothing at all vntill suche time as they be cleane purged from the pride of their owne wicked conceypt R. And this is a generall reprehension by which Christe reprooueth the blindnesse of all the Rabbines For Christ so talketh here with Nicodemus that by him hée vnderstandeth the whole order of the Pharisées and Deuines and all the professors of their Leuen M. Therefore let suche as haue the titles and names of Pastors in the Churche Two thinges required in a Pastour and which brag of the same consider how they aunswere and discharge that their calling For two thinges are required in faithfull and true Pastors namelye puritie of Doctrine Purity of doctrine holines of life required in a true Pastour and holinesse of life Concerning the first wée haue mention made here concerning the other reade the thirtéenth of Mathew and the second Chapter to the Romaines 11. Veryly veryly I saye vnto thee we speake that wee knowe and testifie that wee haue seene and ye receiue not our witnesse Veryly Veryly Bv. The Lorde by this sentence declareth how certaine firme the whole doctrine of the Gospell is not onelye in the Doctrine of regeneration but also in all other articles and speciall poyntes of our fayth And this hee confirmeth with an oath the which he is not woonte to doe but in matters most sure and firme M. Séeing therefore there were two thinges to bée reprehended in the Iewes namelye the ignoraunce of deuine matters and the fault of vnbeléefe Christ when he had reprooued the first commeth to the seconde Wee speake that wee knowe A. Some referre these wordes to Christ and to Iohn the Baptist who was sent of God to testifie of the true light CHR. Othersome vnderstande them of the Father and the sonne whome he sent into the worlde Iohn 1.7 For Christ spake those thinges in the worlde which hée had hearde of the Father Iohn 8.26 Othersome saye that the Plurall number is put for the singular by a figure called Enallagen C. But there is no doubte but that Christ here ioyneth him selfe with all the Prophets and Ministers of God and speaketh generallye in the person of them all For Philosophers and other vaine Doctours doe oftentimes bring in those vaine toyes which they them selues haue imagined and deuised But Christ challengeth this as proper to him selfe and to all the seruauntes of God alone that they deliuer nothing but a certaine and vndoubted Doctrine For God sendeth not suche as shoulde prate and talke of thinges doubtful and vnknowne But suche as deliuer to others those things which they haue learned of him in his Schoole B. Here therefore we are taught that no man ought to teache any thing for a trueth and certaintye whereof hée is not most assured 1. Peter .4 All thinges that we speake in the Churche ought to bée as the woordes of God C. Let euery one therefore take héede what is reuealed to him of the Lorde least he goe beyonde the boundes of his Faith and loast he speake those thinges which he hath not heard of the Lorde Bv. Moreouer let all those obserue and weigh this sentence of the Lorde whiche crye that the aucthoritye of the Gospell should bée nothing if so bée the aucthoritye of the Churche had not allowed and confirmed the same For the Doctrine of Christ and of the Apostles hath sufficient aucthority and allowance of it sellfe and néedeth no other testimonye The Gospell needeth not the allowaunce of the Church For it is Authential and set foorth by those which are eye witnesses and most assured of the same hauing for the aucthour thereof the Sonne of God him selfe the wisedome of his Father and the holye Ghost whiche is the true liuing and eternal God speaking by the Apostles And testifye that we haue seene B. As if he should say We testifie euen the verye same thing which fewe of you receiue for some of you haue receiued it The lyke is reade in the first Chapter going before where it is sayde He came into his owne and his owne receiued him not C. By which manner of speache and by this complaint of our Sauiour Christ we gather that this was appointed to the word of God as a fatall destinye in all ages not to bée receyued and beléeued M. Wherevpon also Christ vseth the plurall number saying Ye receyue not C. Because this not receyuing pertayned to the greater number and almost to the whole bodye of the people Therefore Christ thought good to adde this least
wise with GOD. But wée are to nothing more vnwilling therfore wée must embrace the sentence of our Sauiour Christ here namelye that all our scences doe vanish awaye and fayle vs when wée come to the déepe consideration of GOD. But after our Sauiour hath excluded vs from the kingdome of heauen hée straightway offereth to vs a remedye when hée addeth saying that it is giuen to the Sonne of man which is denied to all other Christ ascended into heauen to leade vs thither For whereas he ascended into heauen he did not thyther ascende for his owne priuate sake alone but that hée might be vnto vs a guide and a director or preparer of the waye And for this cause hée hath called him selfe The Sonne of man B. That is to saye perfect man least we shoulde doubt to haue entraunce with him thyther who therefore tooke vpon him our fleshe that hée might make vs pertakers with him of all good thinges Séeing therfore he is the onely Counsellor of his Father Esay 9.6 he admitteth vs to the knowledge of his secret misteries which otherwise shoulde lye hidde And to this effect pertaine the wordes of the Euaungelist before where hée sayth No man hath seene GOD at any time Iohn 1.18 the onelye begotten sonne which is in the bosome of the Father Iohn 14.6 hee hath declared him And in an other place our Sauiour Christ sayth I am the way the truth and the life No man commeth to the Father but by mee R. For hée is the treasury of Gods wisdome and knowledge nay hée is the wisdome of God it selfe which reuealeth himselfe to Babes Obiection M. But howe doth Christ affirme that no man hath ascended into heauen but the sonne of man 2. King 2. seing it is written of Elias that he ascended by a whirle wind into heauen I answere Aunsvvere That Christ speaketh not here of a Corporall ascention but of that ascention by which men come to the light of the diuinitie that cannot be attained vnto and to the knowledge of the heauenlye misteries of Godes will Elias at the firste although hée were in bodye caught vp into heauen yet notwithstanding hee knewe not the secretes of the heauens onelye knowne to GOD Ephe. 3.10 and hidden from the verye Angelles But he that came downe from heauen Now our sauiour beginneth to direct his speache to make declaration of the reason of the Dispensation and Incarnation which he had taken in hand This discention or comming downe from heauen is the Incarnation of the worde by which the onelye begotten Sonne of God was made the Sonne of man Euen the same which is in heauen C. There is no cause why this saying should séeme harde and absurde vnto vs in that he affirmeth him selfe to be in heauen when as he dwelt on earth because in Christ by reason of the vnitie of the person that which is proper to the nature of one is transferred giuen to another The which is very often vsed in the Scripture as when it is sayde That GOD hath purchased himselfe a Churche by his blood Christ therfore which is in heauen tooke vpon him our fleshe Acts 20.28 that by reaching to vs his brotherlye hande hée might lifte vs vp with him into heauen 14. And as Moyses lyfted vp the Serpent in the wildernesse so must the Sonne of man be lifted vp M. These wordes and those which followe containe an exposition of the dispensation which hée had taken vppon him whereby hée being the onely begotten Sonne of his father descended from heauen into this worlde to redéeme mankinde C. Therefore Christ here more plainely declareth Christ our enterance into heauen wherefore hée sayde that the kingdome of heauen was open to him alone namely that he might bring all those thither which will follow him theyr leader and guide For hée affirmeth that hée must plainely and openlye be offered to all men that hée maye powre out his vertue and power vppon all Num. 21.8 The storye whiche here is rather touched than expounded is written in the Booke of Numbers Bv. Where wée reade that Moyses prayed for the people which were afflicted with strange Serpentes for their murmuring and hardenesse of heart But the Lorde commaunded Moyses to erect and set vp a Brasen Serpent for a signe by the sight whereof those that were stong with the Serpent were healed C. To be exalted here signifieth to be set and placed in a plaine and high place that all men may sée This is done by the preaching of the Gospell For where as some vnderstande these woordes to be spoken of the exalting and lifting vp of our Sauiour Christ vpon the Crosse it agréeeth not with the text and is very farre from the purpose of Christ Therefore the simple sence and meaning of these words is That Christe shoulde be set vp and displaied like an Ensigne by the preaching of the Gospell whom all men shoulde behold with their eyes as Esayas before had Prophesied saying Esay 2.2 It shall be in the last dayes that the mountaine of the house of the Lorde shall be prepared in the toppe of the mountaines and shall be exalted aboue the hilles and all nations shall flow vnto it Of this exaltation the lifting vp of the brasen Serpent by Moyses was a type or figure the sight whereof was a present remedye to all those which were mortallye stong with Serpents Wherefore Christ maketh mention of the same in this place to this ende and purpose namely to teache that the doctrine of the Gospell must be set before all men to beholde and consider the same that so many as beholde him with the eies of fayth may attaine to eternall saluation Whereby wée may gather that Christ is plainely set before our eyes in the Gospell least any man shoulde complaine or finde faulte with obscuritie and that this manifestation or reuelation of Christ is common to all men Fayth most effectually beeholdeth Christ Galath 3.1 who by fayth may sée him as effectuallye as if hée were present before their eyes euen as the Apostle sayth that hée is described before our eyes when hée is truely preached And this similitude is not impertinent or farre fetcht For as the Serpent of Brasse was but an externall shewe of a Serpent Christ the brasen serpent our saluation and contayned nothing within that was hurtfull or venemous Bv. Euen so Christ tooke vpon him the forme and similitude of sinful fleshe in all thinges hauing our true and carnall substaunce in euerye point most disagréeing and far from all sinne C. to the ende hée might heale that deadlye wounde of sinne that is in vs. Bv. For that olde Serpent did sting verye foore our father Adam in Paradise and euerye one of vs also which are borne of Adam hée hath so infected with his Pestiferous Poyson that in all the rase of our life wée are whole addicted and geuen to selfe loue and to the desire
hath spoken of Fayth and the vertue thereof To the ende therefore hée might shewe that the faith of the Godlye is not in vaine whiche is reposed in Christe hée declareth that all power to saue is wholye geuen to the Sonne because hée is loued exceedinglye of the Father M. Iohn Baptiste had hearde the Heauenlye voyce by which the Father spake from Heauen saying Math. 3.17 This is my welbeloued Sonne in whome I am well pleased Nowe the whole inheritaunce cannot but belong to the welbeloued sonne Therefore when Iohn was about to saye And hath geuen all thinges into his hande Hée verye well added first The Father loueth the Sonne Question C. But what is the meaning of this reason Doeth hée hate all others Aunswere is made herevnto Aunsvvere that hée speaketh not here of the common loue with the which God loueth men and other workes of his handes but of that singuler and speciall loue which beginning at the Sonne floweth from thence to all other Creatures For this loue of God by which hée louing his Sonne loueth vs also bringeth to passe that hee doeth communicate vnto vs by his hande all good thinges Bv. Wherevppon the Apostle Paul sayeth He loued vs in his welbeloued Sonne Ephe 1.6 And hath geuen all thinges into M. These fewe woordes appertaine greatlye to our Faith by which wée depende vpon Christ as vpon the Lord of all Bv. For all thinges as well visible as inuisible and whatsoeuer else without exception hath the father geuen vnto him M. to be in his power in his proper possession and in his disposition gouernmēt Bv. I say he hath geuen vnto him all thinges not that in respect of his Diuine nature he wanted them at any time or that hée was not equall with the Father in omnipotencye For hée sayth Glorifye me nowe O Father with thy selfe with the same glorye which I had with thee before the beginning of the world CYR. but because when the fulnesse of time was come the Son of God was incarnate and made man and was humbled to the death euen to the death of the Crosse therefore God hath exalted him according to the nature which he hath taken is sayd to haue receiued some what not as from another but as his owne proper right M. and he is sayd so to haue receyued the same not to refer that to him selfe alone which he hath receyued but liberallye to dispence the same to others In consideration whereof he calleth all men vnto him saying Come vnto me all ye that trauayle Mat. 11.27 c. Also he sayeth All power is geuen to me Mat. 28.18 both in heauen and in earth Go ye therefore vnto al Nations Neyther tooke he this power by force or violence nor yet dyd he buie the same the which happeneth as we sée in the kingdome of Antichrist but tooke the same naturallye of the Father as the onely begotten and welbeloued Sonne of God Bv. The which is done for our sakes For as it is sayde hée hath receyued all those thinges for vs and distributeth them vnto vs and maketh them subiect vnto our power that wée might bée Lordes of Life of Death of Men of Deuils and of al other thinges according to the saying of the Apostle VVhether it bee Paul or Apollo 1. Cor. 3.22 or Cephas eyther the worlde eyther life eyther death whether they be present things or things to come al are youres And ye are Christes and Christ is Gods Of the lyke benefite of God Psal 8.7 and of the same glory appertayning to men speaketh the Prophete Dauid in his Psalmes 36. He that beleeueth on the Sonne hath euerlasting life hee that beleeueth not the Sonne shall not see lyfe but the wrath of God abydeth on him He that beleeueth on the Sonne C. Hée addeth this to the ende wée might not onelye knowe that all grace and goodnesse is to bée sought in Christ but also that we might knowe howe to gette and enioye the same He sayeth that the waye to enioye grace and euerlasting lyfe is by fayth Faith obtaineth saluation in Christe and not without good reason because by the same we possesse Christ who bringeth with him righteousnesse and lyfe the fruite of righteousnesse M. He sayeth not simplye Hee that beleeueth but He that beleeueth in the Sonne By the which note the Christian faith is distinguished from the fayth of other Nations yea from the faith of the Iewes because we beléeue in the sonne of God Christ Iesus whome the whole worlde contemneth and derydeth This is our foolishnesse in this worlde Hath euerlasting life Bv. Hée speaketh here in the present tence Life euerlasting in this life saying Hee hath he sayth not Hee shall haue for he possesseth already euerlasting life wayting in hope for that which hée is assured he shall haue Moreouer the faithfull féele in this carnal life Vitall motions of the Spirite and life it selfe Gala. 2.20 the Apostle witnessing I liue yet nowe not I but Christ liueth in me and the life that I nowe liue in the flesh I liue by the faith of the sonne of God which loued me and gaue him selfe for mee Life is set against Death against Malediction and Condemnation signifying Iustification absolucion happinesse and euerlasting blessednesse He that beleeueth not the Sonne C. As he propounded life in Christ to allure vs vnto him by the swéetenesse of the same euen so nowe hée denounseth vnto them eternall death which beléeue not in Christ Hée sayeth not simplye Hee which beleeueth not but He which beleeueth not the Sonne For all vnbeléefe is not condemned but that onelye which despiseth the Sonne of God He which beléeueth none of the Fathers nor the Bishoppe of Rome is not vnder this sentence of condemnation so that he beléeue the Sonne of God C. Also this sentence doeth properly pertaine vnto them as it is sayde in another place which reiecte the Gospell preached vnto them For although all mankinde is wrapped in lyke destruction yet notwithstanding greater vengeaunce shal fall vpon those which refuse the Sonne of God to be theyr deliuerer Shall not see life That is to saye he shall neuer enioye life M. By this manner of speache Life and enteraunce into the Kingdome of Heauen is not denied to the vnbeléeuing without an Emphasis as if hée shoulde saye He which beléeueth not shall be so farre from hauing euerlasting life that he shall neuer enioye so much as the sight of the same Bv. So sayde our Sauiour Christ to Nicodemus Iohn 3.3 Except a man bee borne againe hee can not see the Kingdome of GOD. Also hée sayeth Except ye beleeue that I am hee Iohn 8.24 ye shall dye in your sinnes But the wrath of God abideth on him The wrath of God is here apposed against life therefore it comprehendeth all miserye Calamitye Vnhappinesse Sicknesse Pouertye Vengeaunce Death Sinne Malediction Punishment and torment AVG. He sayeth not The
the Father the Spirite bearing witnesse vnto theyr spirites that they are the Sonnes of God and crying in theyr heartes Abba Father The Reprobate Rom. 8.16 Gala. 4.6 although they séeme to worshippe God yet they knowe not what true worshippe meaneth and doe alwaye abide in darkenesse although the lyght of the trueth doe shine more bright than the Sunne 22. Ye worship ye wote not what we knowe what wee worship For Saluation commeth of the Iewes Ye worshippe ye wote not what M. Because hée had sayde that the worshippe of bothe as well of the Iewes as of the Samaritanes should ceasse least he might séeme to haue nowe better lyking of the Temple of God at Hierusalem than of that which the Samaritanes had in Mount Garizin Bv. or myght seeme to make the Samaritanes worshippe equall with the Religion of the Iewes hée putteth downe a difference betwéene them both in these words and that no trifling one but a difference of great waight C. Notwithstanding hée deuideth the sum of his oration into twoo partes In the first he condemneth the forme of worshipping God which the Samaritanes vsed as supersticious and erronious and alloweth the worship of God among the Iewes as good and lawfull And he addeth the cause of this difference namely because the Iewishe worshippe was grounded vpon the word of God but that of the Samaritanes had nothing certaine from Gods mouth to maintayne the same Secondlye hée declareth that the Rites which the Iewes had hytherto obserued and kept shoulde shortlye haue an ende B. Therefore because the worshippe whiche was at Hierusalem at that tyme was stayed vppon the worde of God and that of the Samaritanes false by the Immitacion of the Fathers without the worde of God he repressed here the vaine bragging of the Samaritanes and affyrmeth that they worship they knowe not what That is to saye they worshipped God after a fashion of the whiche they were vncertayne whether it were acceptable before God or no naye it was reiected by playne oracles from God Therefore he taught the Woman that it was not méete for the Samaritanes to boast of theyr Religion and to preferre the same before the Religion of the Iewes C. This sentence of our sauiour Christ is worthy to bée noted by which wée are taught that wée ought to doe nothing rashelye or vnaduisedly in Religion because vnlesse knowledge be present to direct vs wée worship God no longer but a phantasie Wherfore by this sentence Good intencion ouerthrow all good intencions as menne call them are ouerthrowen for we knowe that men can doe nothing else but erre when they are ledde by their owne opinion and imagination without the worde of God M. For in the true worshippe of God there is required not onelye an Intencion to worshippe the true God but it is néedefull also that we haue knowledge to worshippe that we may bée certaine of our worshippe whether it please God or no. For saluation commeth of the Iewes B. Some restraine this vnto Christ who being the Sauiour of the worlde Rom. 1. ◠was a Iewe by byrth C. But because there is no doubte but that Christ therefore preferreth the Iewes because they worshipped one God alone and no vnknowen God which reuealed him selfe vnto them and had chosen them to be his people vnder the name of Saluation that sauing manifestacion or reuelation which they had out of his worde ought to bée vnderstoode But why doeth hée say that saluation commeth from the Iewes when as rather it was hidde Question and layde vp in them that they alone might enioye the same Hée séemeth to allude vnto that whiche was spoken before by the Prophetes Aunsvvere Esay 2.3 That the Lawe should come from Sion For therefore were they segregated for a time from other people that from them at the leangth the pure knowledge of God might flowe to the whole world B. For the Gospell was deriued and brought from the Iewes to the whole worlde Lu. 24.47 And before the time of the Gospell the pure knowledge and Doctrine of God florished in no other nation than among the Iewes and it is likelye whatsoeuer the wyse men of the Gentiles haue euer taught that the same was euer borrowed of the Iewes Rom. 1.17 C. But this is the summe that if wee wyll haue our Religion allowable before God we must staye the same vpon the knowledge conceyued out of the worde of GOD. Wherevpon it followeth that they must néedes fall to Idolatrye which forsake the word of God M. Moreouer Christ ioyneth him selfe with the worshippers of God who notwithstanding is not onlye worshipped as true God of the faithfull but of the Angels them selues with the Father and the holye ghost But in that hée tooke vppon him the forme of a Seruaunt and was made man in that respect he worshipped the Father and was made obedient to him Phili 2.8 euen to the death of the Crosse 23. But the houre commeth and nowe is when the true worshippers shal worship the Father in spyrite and in the trueth for such the Father also requireth to worship him The houre commeth C. Nowe followeth the seconde part concerning the abrogating of the Legal worship M. whereby he teacheth what is the worship of the New Testament at the comming whereof those olde Ceremonies which were eyther at Hierusalem in vse or in any other place ought to ceasse And so hée admonisheth that the time of reformation is fulfilled Heb. 9.10 Therefore wée must note here the Antithesis or comparison betwéene the spirite and externall figures as betwéene shadowes the trueth Therfore the worship of God is sayde to stand by the spyrite because it is nothing else but the inward faith of the heart which bringeth forth inuocation secondlye the puritye of Conscience the denying of our selues that we maye bée whollye addicted and bent to the seruice of God Herevpon aryseth a question Question Did not the Fathers worship God spyritually vnder the Lawe I answere for so much as God is alwayes one God Aunsvvere hée hath not from the beginning of the worlde allowed any other worship than that which is Spyrituall which might agrée with his nature Of the which matter Moyses him selfe is a sufficient witnesse who declareth in many places that this is the onelye ende of the Lawe that the people cleaue vnto God in faith Deu. 10.12 and in a pure conscience But the Prophetes more plainely haue expressed this thing when they doe seuerelye inueye against the Hipocrisie of the people because they thought that God was pleased with that externall worship onelye Psal 50.8 Esay 1 11. Mic. 6.7 Amos. 8 14 with the offering of sacrifices Of the which wée may reade in the fiftéene Chapter of Mathew beginning at the eyght verse For such the Father also requireth to worship him M. This is the reason why the true worshippers worshippe the Father in Spyrite and in trueth namely because so it
when he purposed to perswade the truth For nothing can staye or holde backe them whome hée hath purposed to call but they wyll forsake all and folow him whome they knowe to bee the Sauiour A. As for example Zache Mathewe Paul and the other Apostles 31. In the meane vvhyle his Disciples prayed him saying Mayster eate Bv. Here also the Euangelist incerteth or weaneth in the talke betwéene Christ and his Disciples begonne concerning the Apostleshippe and Preaching of the Gospell to the Gentiles The which verye well agréed with this present place a great number of Samaritanes and Gentiles comming nowe apace to the Preaching of the Gospell M. Therefore the Disciples being ignoraunt what the Lord had done and seeing that hée had no appetite to eate and yet notwithstanding knewe that he was wearye of his Iourneye and trauayle put him in mind and prayed him also to eate that is to saye that hée woulde refreshe and strengthen his bodye by eating And this which the Disciples did was not rashlye or vnmannerlye done but procéeded rather of a Godlye care which men alwayes haue for those whome they loue otherwyse it might séeme verye vnciuill and rude that the Seruaunt shoulde wyll his Mayster to eate 32. He sayde vnto them I haue meate to eate that ye vvote not of R. Looke what manner of person the man is so he speaketh and so he thinketh Herevppon the Apostles as yet but carnall speake of carnal meate and carnally vnderstand the word of Christ but Christ being Spyrituall speaketh of Spyrituall foode A. And as hée tooke occasion vppon the water which the woman would haue drawne out of the well to speake of the Spyrituall water and to teach the woman euen so he toke occasion of the meate which the disciples offered him to prepare them to make them readye for that Ambassage on which hée meant to sende them C. And in déede the Metaphor of the Meate and Drinke hath the greater Grace because it was brought in very aptlye and in good time of the present talke CYR. Because therefore they shoulde bée the teachers of the whole worlde hée teacheth them by his example that they must haue greater care for mennes Saluacion than for theyr owne bodyes and must prefer the Kingdome of God before all bodyly commodities M. Hée sayeth not I am not Hungrye eate ye But I haue meate to eate By which wordes hée meant to styrre vppe the mindes of the Disciples and to make them attentiue to those thinges which should followe And so taking occasion of theyr request he applieth his talke vnto the present businesse to prouoke them to desyre that meate C. God verylye permitteth vs to Eate and Drynke so that we bée not drawne from that which is principall and a greater matter than meate That is to saye that euerye one maye followe his vocation M. So that Christ doth not here forbidde his Disciples to eate meate which they had bought for the necessitye of the bodye and to satisfye nature but hee putteth them in minde of farther matter It is no holinesse but rather Hipocrisie to constraine men against theyr wylles to abstaine from necessarye meate A. But of this matter wée haue spoken before in our Commentarye vpon Mathewe Chapter twelue Verse fortye and eyght 33. Therefore sayde the Disciples among them selues Hath any man brought him ought to eate Mat. 16.7 M. The Disciples vnderstoode him that hée spake of the meate of the bodye as in other places also when hée spake of the Leuen of the Pharisées And when hée sayde that Lazarus sléepte Iohn 11.11 they vnderstoode him that hée spake of bodylye sléepe M. And because they sawe him talke familliarly with the Woman it may be that they suspected her to haue brought him some notable meate which hée had eaten But he sayde not I haue nowe eaten meate which ye knowe not of but I haue meate to eate which ye knowe not of A. What maruaile is it then if sometimes we be not able to vnderstand the wordes of Christ when we sée that the same happened here to the Apostles them selues M. But in that they doe not rashelye demaunde of this matter but saye among them selues Hath any man brought him ought to eate It is to bée imputed to the lyke modestye wherof wée spake before in the Seuen and twentye verse naye rather the confyrmation of the same M. the which the Euangelist thought not good to omitte 34. Iesus sayeth vnto them My meate is to doe the wyll of of him that sent me M. The Lorde beareth with the modestye of the Disciples wyllinglye and of his owne accorde declaring vnto them that whiche they durst not demaunde to the ende they might vnderderstande of what meate hée spake The meate which hée had then to eate he calleth the execution of his Fathers wyll signifying that the same to him is not onelye most auncient but also that there is nothing in the which he more deliteth or in the which he woulde more wylinglye exercise him selfe As for example Dauid who to the ende Psal 19.11 he might commende the Lawe of God doeth not onelye saye that the same is precious vnto him but also more swéete than Honye Therefore to the ende we maye followe Christ we not onelye diligentlye must serue God but also so diligent to doe his commaundements that the same should not bée painefull or gréeuous vnto vs. M. But Christ meaneth here that worke and labour which hée had taken alreadye with the woman namelye that hée might bring to this Citye the true knowledge of God by the preaching of the Gospell B. As if he shoulde saye I desyre this aboue all thinges that the wyll of my Father maye bée fulfilled which is that many men maye knowe and féele his goodnesse which is in mée and by mée A. Euen as he sayeth in another place This is the wyll of him that sent mee Iohn 6.40 that euerye one whiche seeth the Sonne and beleeueth in him shoulde haue euerlasting life And againe hée sayeth I must bee Baptized with a Baptisme Iohn 10.18 and howe am I pained tyll it bee ended By which wordes he declareth that hée earnestlye desyreth to doe the wyll of his Father that is to saye to dye for the Saluacion of his people euen as he had receyued a commaundement from the Father To doe the wyll of him that sent mee C He doeth plainelye enough declare what was the wyll of his Father which hée sought to fulfyl namely to discharge that office committed vnto him Euen so in lyke manner euery man must haue respect vnto his vocation least he attribute that vnto GOD which hée hath rashelye taken vpon him after his owne phantasie Moreouer what the office of Christ was it is well enough knowne namelye to enlarge the Kingdome of God to restoore lost soules to lyfe and to set foorth the lyght of the Gospell and last of all to bring Saluacion to the world Christ being wéeryed
B. To conclude it appeareth what it is to be a captiue to Sathan Let vs not then marueyle yf so bée the worlde at any time doe persecute vs for our well doing Sathan is the enemie of God and where he perceiueth most godlynes there he most rageth 17. And Iesus answered them My Father worketh hytherto and I worke M. Thus farre forth the Euangelist hath noted the Supersticion malice and cruel dealing of the Iewes and now he commeth to the Appollogie of Christe in the which it is wonderfull that the most méeke and gentle Lorde woulde vouchsafe to answere these blind and peruerse men to so vnhonest and shamefull a Cauill and not onely to answere vnto it but also to reueale vnto them the misterye of the dispensation and of his diuine power But this was not done for the wicked cauillers sake to satisfie them but for the peoples sake which attended vppon him to be taught Furthermore it was done that we might learne truth out of the mouth of the Lord to confirme and stay our faith C. Let vs therfore sée what kinde of defence it is which Christe vseth Hée doth not answere that the Lawe concerning the obseruation of the Sabboth was temporall and now to be taken awaye but rather denieth that he hath broken the lawe because that which hée had done was a diuine worke That was a shadowed Ceremonye the which Christ ended by his comming as the Apostle teacheth but the whole state of the cause doeth not consist in this point Colo. 2.16 For men are commanded to ceasse from their workes onelye and therefore Circumcision whiche was a diuine worke and not of men was not against the Sabboth Christ standeth vpon this point that the Sabboth or holye rest which Moyses commaunded was not broken by diuine workes And by this reason hée doeth not onelye excuse his owne déede but him also which tooke vp his bed on his necke for it was an appendix or as it were a part of the Myracle because it was nothing but an approbation of the same Furthermore if so bée the thanksegeuing bée reckened among the workes of God and the setting foorth of his glorye also then it was not the prophanation of the Sabboth to testifye the grace of God by féete or handes Notwithstanding Christ speaketh speciallye of him selfe whome the Iewes enuied more than any other Neuerthelesse hée testifyeth that the health which hée had restored to the sicke person was a proofe of his diuine power Hée preacheth him selfe to bée the sonne of GOD and that his Father and hee worke all one manner of waye PAR as if hée shoulde saye As the Father because of the obseruation of the Sabboth on the which hée is sayd to rest from the workemanshippe of the world ceasseth not to doe good daylye to mortall men and to all other creatures euen so I which am his sonne hauing power and example from him to worke those things which pertaine to the health of mankind am not let by the obseruation of the sabboth to finishe those thinges which my Father hath commaunded CYR. For because the sonne is of the same nature that the Father is of and differreth nothing from him in vnitye of substaunce therefore hée cannot wyll any thing contrarye to the wyll of his father For he is the lyuing counsayle and the subsisting power of his Father and therefore hée worketh all thinges with the father Bv. If therefore the father by preseruing gouerning and blessing doeth not breake the reste of the Sabboth neyther dyd Christ violate the Sabboth in doing good to the miserable man C. In sixe dayes the creation of the worlde was finished but the gouernment thereof is perpetuall and GOD doeth continuallye worke in preseruing and maintaining the order thereof C. Euen as the Apostle teacheth saying Acte 17.28 Psal 104.29 In him we lyue moue and haue our being Bv. So that place commendeth vnto vs Gods diuine prouidence Therefore when thou séest the Sunne rysing the course of the Moone and of the Starres Welles Ryuers the force of nature in séedes and the increase of our bodyes and of the bodyes of brute Beastes consider then the prouidence of God and the continuall working of the father and the sonne C Neither doeth God by his generall prouidence onelye defende the nature which hée hath created but doeth order and frame euerye parte thereof But especiallye hée defendeth and preserueth the faithfull whome hée taketh into his protection When he sayeth And I worke Hée chalengeth vnto him selfe that whiche is proper vnto the diuinitye Heb. 1.3 euen as also the Apostle sayeth that hée sustayneth all thinges by his mightye power CH. Therfore to the ende thou mightest vnderstand the sonne to bée the creator and not the creature hée brought not an example of the working creature but of the father which hath created al thinges C. And therefore he affyrmeth him selfe to bée God that being manifested in the fleshe hée might performe the office of Christ so hée affyrmeth that hée came from Heauen because hée woulde haue men principally to knowe wherefore he descended into the earth 18. Therefore the Iewes sought the more to kyll him not onelye because he had broken the Sabboth but sayde also that God was the Father and made him selfe equal with God Therefore the Iewes sought Bv. The mindes of the Iewes were so farre from being mitigated by the Apology or defence of Iesu that they were the more exasperate and outragious laying vnto his charge not onely the breach of the Sabboth but also blasphemy for the which cause they thought him worthy to bée put to death because he compared his workes with the workes of God and boasted him selfe to be the sonne of God and so equall with GOD in all thinges C. But Christ was not ignoraunt of theyr malignaunt and dishonest dealing and of theyr stéelye and flintye obstinacie but he principally sought for this that he might profite that small number of the Godly which were there present then that he might be wray vnto all men theyr incurable mallice And he hath taught vs by his example that we ought neuer to geue place to the furor of the wicked but to séeke to maintaine Gods trueth so farre forth as necessitye shall requyre in despight of the whole worlde Neyther is there any cause why the seruantes of Christ should be gréeued if so bée they profite not all men when as Christ him selfe the onelye begotten sonne of God obtayned not thus much Bv. This is also to bée noted that the Iewes well vnderstoode that Iesus dyd not so call God his father as we men call God our father For the Iewes themselues say afterward we haue one Father Iohn 8◠euen God neyther doe they thinke that they offended any thing at all therein And in another place it is sayde Iere. 3◠I am Israels Father and Ephraim is my first begotten sonne But Iesus called God his Father after a certayne singular fashion
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
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
put from them that disordered care of the bellye and receyue the present occasion of heauenly foode So when hée sayde to Martha Martha Martha Lu. 10.41 thou art troubled about many thinges but one is necessarye Mary hath chosen the better parte which shall not bee taken from her hée dyd not condemne the duetye of Hospitallity and diligence and entertayning of Ghostes which is commended in Abraham and is commended to vs in the Apostle but that ouermuche care about worldly thinges Gen. 18.3 Heb. 13.2 by which it came to passe that shée neglected the present grace of Heauenlye Doctrine which Marye more highlye estéemed than to neglect the same by the care of corporall thinges C. And Christ here by a Metaphor calleth all that pertayneth to newnesse of lyfe meate For wée knowe that our Soules are fed by the doctrine of the Gospell when the same is effectual in vs by the power of the holye Ghost The Gospell is the foode of out soules Therefore séeing faith is the lyfe of the soule whatsoeuer nourisheth and increaseth fayth is verye well compared to meate But for that which endureth Hée calleth this kynde of meate incorruptible and sayeth that the same endureth to euerlasting lyfe to the ende wee might knowe that our soules are not fed for a daye but are nourished for the hope of blessed immortallitye for the Lorde doeth heginne the worcke of our Saluation that he may profite and accomplishe the same against the daye of his comming it is méete therefore that wée receyue the gyftes of the Spyrite that they maye bée pledges and seales to vs of euerlasting lyfe For although the reprobate hauing once tasted of this meate doe perbrake it vp againe and can not retaine it yet notwithstanding the Soules of the faythfull doe féele his force abyding in them when they do perceyue that the power of the holye Ghoste in his gyftes is not corruptible but euer abyding Heauenlye things and earthlye thinges M. Wherefore they which haue onelye regarde to an earthlye lyfe are occupyed in earthlye thinges but they which respect an eternall and heauenly lyfe are whollye geuen to euerlasting and celestiall thinges The sonnes of GOD also vse earthlye thinges being endued with the hope of euerlasting lyfe but they vse them for the necessitye of nature and so that thou mayest perceyue that they loke for a farre better thing than this present life C. Moreouer vaine and wicked is theyr opinion whiche by this worde Labour gather that wée by oure workes deserue euerlasting lyfe for Christ as is sayde figuratiuelye exhorteth menne to applye them selues to the meditacion of a Heauenly lyfe being most commonly affected to the world Also Christ him selfe taketh away all doubte when hée addeth Whiche meate the Sonne of man shall giue to you For in that wée obtayne it by his gyfte Heauen is not gotten by merites no man getteth the same by his owne industrye and labour There is in these wordes some shewe of contrarietye but the reconciliation is easilye made because the spirituall meate of the Soule is the frée gyft of Christe and because it becommeth vs to bende our whole heart and minde to bée partakers of so great a benefite M. Hée sayth not which the sonne of man shall obtayne for you but VVhiche the Sonne of man shall geue vnto you 1. Pet. 2.25 Therefore the Sonne of man is the Lord of lyfe and the Shéephearde of our Soules Otherwise how coulde hée geue vnto vs the meate of lyfe But to bée the Lorde of lyfe and the Shéephearde of our soules is not suche a thing that it can simplye belong to the Sonne of man bee he neuer so holye and neuer so myghtye no nor to that holye and mighty Moyses It is necessarye therefore that this Sonne of man bee endued with diuine power Christ the sonne of man and the sonne of God by whiche he maye geue this foode of eternall lyfe Christ then is boath the Sonne of man and the Sonne of GOD that is to saye God and man And whereas in speaking of so great a matter he calleth him selfe the Sonne of man and not the Sonne of God it is not without cause For hée speaketh as the mediatour betwéene GOD and men and frameth him selfe to the weake capasity of his hearers Math. 9.6 So in another place he sayeth That ye maye know that the Sonne of man hath power in earth to forgeue sinnes For him hath God the Father sealed C. Hée confirmeth the sentence going before because hée was sent of the Father to that intent and purpose And by an apte Metaphor hée alludeth to the auncient and vsuall manner of sealing for what so euer men woulde haue confirmed by their aucthority they seale with their Ringes Euen so Christ that hée might not séeme to take any thing vppon him pronounceth that these duties were enioyned to him of the Father and that this decrée of the Father is made manifest as it were by a plaine and expresse seale A. So that the Father hath sealed him that is to saye hath annointed him with the holye Ghost aboue all his fellowes that hée might bee the sauiour of all men and the Lorde of Angelles This is hée which knoweth the Father alone and maketh others also to knowe him by sending the holye Ghost into the heartes of his Disciples the teacher of all trueth C. Herevppon it followeth that their labour is not in vaine which commit theyr Soules to Christ to bée fed Let vs knowe then that in Christ wée haue lyfe set before vs that euery one of vs might aspyre to the same not by chance but by assured hope of the succes Notwithstanding wée are herewithall taught that they are accounted counterfaytes before GOD which geue this prayse to any other than to Christ Whereby it is manifest that the Papistes are falsefiers of all partes of their doctrine For so many as place meanes of saluation in any other than in Christ they doe as it were cancell and race this seale of GOD which aloane is authentical and wickedlye corrupt the same But wée least wée should fall into this horrible sinne do learne to serue Christe whollye and aloane and to leaue vnto him all that the Father hath geuen him M. The Iewes also in vaine perswade them selues that they haue lyfe without this Mediatour because they séeke for that in GOD the Father which hée would haue sought for in his Sonne The Turkes also forsaking this Mediatoure doe admitte the Intercescion of Mahomet and others Acts. 4.12 But there is but one onelye waye to the Father namelye Christ Iesus and there is Saluation in no other than in him 28. Then sayd they vnto him what shall we do that we might worke the workes of God B. By this that the Lord exhorted to worke or to séeke the meate which abydeth to euerlasting lyfe these men easelye gathered and vnderstoode that hée spake of Spirituall meate C. and that
the preaching of the Gospell as many dreame To be drawne of the father is to be endued with fayth and with the holye Ghost by which our heartes are sealed and confirmed towarde Christ For the Father geueth fayth to whome he will and on whome he will he hath mercy Rom. 9.18 and whome he will also he maketh harde harted C. It is no violent manner therefore of drawing whiche draweth a man with externall hawling and pulling The holye Ghost draweth men to God of the whiche oure sauiour speaketh here and yet notwithstanding the motion of the holy ghost is so effectuall that it maketh men willing in despight of fleshe and bloud Wherefore that is false and prophane whiche some saye that no man is drawn against his will as though a man were obedient to God by his own motion and will For in that men willingly obaye God it commeth of him who frameth their hartes to his obedience A. Therefore mans fréewill is nothing And I will raise him vp at the last daye Reade the thirtie and nine and fourty verses going before 45. It is wrighten in the Prophetes And they shall be taught of God Euery man therefore that hath hearde and hath learned of the father commeth vnto mee It is wrighten in the Pro. M. Because it might seeme very straunge that he so gretly vrged that no man coulde come vnto him except he were drawne of the Father he bringeth the prophetical testimony cōcerning the same not that the same was more to be estéemed in it selfe then that whiche he had spoken but because the authority of the Prophetes was of greate credite and estimation with them C. He nameth Prophetes in the plurall number because al the prophecies were gathered together into one body in somuch that all the Prophets may very wel be comprehended in one booke But the place whiche is here cited is to be founde in Esay foure and fiftie chapter and the xiii verse where the Prophete speaking of the repayring of the Churche promiseth to the same sonnes which shal be taught of God Whereby we maye easely gather that the Churche can be no otherwise restoared excepte God taking vppon him the office of a teacher doe bringe the faithfull vnto him B. And not onely the Prophete Esaye teacheth this but the other Prophetes also For there is scarce one Prophet which hath not foreshewed in many wordes that this doctrine of the Father shall be specially in the tyme of Christe For although the fathers were taught and instructed with this doctrine yet notwithstanding it began to be more plentifully bestowed vppon the electe so soone as Christ was glorifyed Bv. If any man desier to haue farther testimony oute of the rest of the Prophetes lette him rede these places coated in the margent C Ier. 31.33 Eze. 36.26 Ioel. 2.28 But this manner of teaching of the whiche the Prophete speaketh consisted not in externall voyce onely but in the secrete operation of the holy ghoste also God calleth outwardely inwardely To be shorte this instruction of God is the inwarde illumination of the harte R. Notwithstanding wée maye not hereby take occation to contemne vocall predication and externall hearing For God verily teacheth but yet by externall meanes for fayth commeth by hearing He geueth his good spirite but yet by the preching of the Gospell he geueth increase but yet by the planting of Paule and by the watering of Apollo Wherfore God teacheth man ministereth faith receyueth doctrine God geueth hys spirite the Apostle ministereth the beléeuer receyueth and so those thinges are ministered and distributed by the seruice of the Apostles whereof God is the author him selfe This particle all ought to be restrayned to Gods elect which only are the naturall Sonnes of the Church Euery man therfore that hath harde Bv. Thrée thinges are put down in order the latter hath his originall of the two firste For they come vnto Christe which beléeue in Christe and they beléeue which haue learned and they haue learned of the father which haue harde the Father To heare therfore hath the firste place and it is properly referred to the institution or inspiration of the father going before For the father teacheth externallye with his worde of trueth by the ministers as by instrumentes and within he doth inflame them by his holy Spirite B. This is to be drawne of the father For the father doth not draw men to the Sonne as a man woulde drawe a stoane or a logge after him but by teaching and perswading C. As Christe therefore at the fyrste did denie men to be féete to beléeue excepte they were drawne euenso now he pronowceth that the grace of the spirite is effecttuall by whiche men are drawen to beléeue of necessitie Freewil ouerthrown By these two members the whole power of frée will is quite ouerthrowen of the whiche the Papistes so greately dreme For if wée come not to Christ before the father drawe vs wee haue not so muche in vs as the beginning of fayth nor redinesse at all to obaye Moreouer if all doe come whome the father teacheth he doth not only geue a desire to beléeu but also fayth it selfe Therefore in that wée willingly obaye by the dyrection of gods holy spirite it is a token of grace and of oure sealing because God shoulde not drawe vs if so be he stretching oute hys hande as it were shoulde leaue oure will in the midest in suspence For he is properly sayde to drawe vs when he extendeth the power of his spirite to the full effecte of fayth They are sayde to heare whiche with all their mynde submit them selues to God speaking within them because the spirit raigneth in their hartes B. Therefore they which come not vnto Christ do not come because eyther they haue harde nothing of the father concerning him or else are not taught so that they haue throughly learned him For the wicked do learne somewhat that is deuine but they learne throughly or sufficiently 46. Not that any man hath seene the Father saue he which is of GOD the same hath seene the Father M. He spake to a carnall people therefore by this adition he woulde prouide that they did not carnally vnderstand that which he spake concerning his Fathers doctrine forsomuche as God is inuisible and can be seene of no man C. And as he hath hitherto comended the grace of his Father euen so nowe he calleth backe all the Faythfull to him aloane For boath ought to be ioyned togither namely that there can no knowledge of Christ be had vntill the Father doth illuminate vs by his holye spirite which by nature are blinde and yet notwithstanding God is sought in vaine before wée haue Christ because the maiestie of God is so highe that mans scence and vnderstanding cannot reache vnto the same naye there is no knowledge of God without Christ His wordes dedepending on that which goeth before are thus muche in effect All men must bée
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
to bée in others at this daye let not their pryde trouble our fayth Bv. Those grosse hearers not vnderstanding as yet what Christ had taught murmure against the Diuine teacher saying VVho can abyde the hearing of it C. But the hardnesse wherewith all they founde faulte was rather in their heartes than in the worde But thus are the reprobate wont to gather togeather heapes of stoanes out of the worde of GOD to throwe at others And when they resist Christ with theyr stubbornesse and hardnesse of heart they complaine that his word is harde which rather ought to mollifye them For whosoeuer humblye submitteth him selfe to the Doctrine of Christe shall finde nothing in the same intollerable or harde but to the vnbeléeuing which stubbornlye withstande the same it shall be as a maule or hammer that breaketh the stoanes Ier. 32.29 as sayeth the Prophete And seeing there is by nature the same hardnesse in euerye one of vs if wée iudge after our owne scence of the doctrine of Christ euerye woorde shal be vnto vs a darke sentence Wherefore euery one of vs must commende our selues to the dyrection of the holye Ghoste that hée maye wryte the same in our hearts which otherwyse wyll not enter in at our eares M. Notwithstanding for consolations sake this also is to bée noated that hée sayeth not All but Many of his Disciples were offended Apostacy Although many were offended yet notwithstanding some remaine which are edifyed and saued through the grace of God for whose sake the Ministers of the worde must constantlye abide in the office of Preaching although the number of them bée small in comparison of those which goe backe For if the Aungelles of GOD in Heauen reioyce ouer one sinner that repenteth more than ouer ninety and nine Iust persons and if so bée the good Shéepherd leauing nintye and nine in the wildernesse goeth to séeke that which is gone astray and hauing founde it bringeth it home with ioye of howe great waight ought the saluation of a fewe yea of one man to bée to the Ministers of Christ Let him therefore reioyce more at the Fayth sinceritye and constancye of a fewe whiche are Gods elect than of the Inconstancye of a greate many whiche are Reprobates B. For wée sée howe rare a thing it is to fynde a sincere and true Disciple of Christ and howe hard a thing it is to finde any assemblye without Hipocrites M. This complaynt whiche the Disciples made concernyng the hardnesse of the woordes of Christ was full of arrogancye contempte and rashnesse For they ascribe the faulte of theyr vnbeléefe not to them selues but to the wordes of Christ saying Who can abide the hearing Such wisedome Industrye Honesty and Godlynesse they ascrybe to them selues that they woulde haue no man to vnderstande those thinges whiche they them selues vnderstoode not But they which are of a modest nature humble disposition if they bée offended in any matter knowing theyr owne Imbecillitye doe fyrst of all suspect theyr owne dulnesse and negligence and doe rather laye the faulte vppon this than vppon that whiche they heare not doubting but that a great many can comprehend those thinges whiche they them selues cannot 61. Iesus knewe in him selfe that his Disciples murmured at it and he sayde vnto them Doeth this offende you B. Iesus according to his wonted clemencye séeking to helpe their offence and fowle errour knowing the cogitacions and secréetes of their hearts knew strayte waye also what it was that drewe away those his hearers C. Christ knewe that the offence which the Reprobates had conceyued coulde not bée taken awaye For hée doeth not so much wounde them with his doctrine as hée doeth detest the poysoned mallice which laye hyd in their heartes Yet notwithstanding hée thought hée would séeke by all meanes possible whether there were any curable among those that were offended and to stoppe the mouthes of the reste saying Doeth this offend you Hée speaketh thus by Interrogation to signifye vnto them that it séemed straunge vnto him that they should bée offended at this his doctrine and also that they might vnderstande that they were offended without cause C. séeing the doctrine it selfe contained no matter in it of offence M. And there is no doubte but that hée had this communication apart from among the assemblye of the Sinagogue as it is manifest that hée dyd in diuers other places Otherwyse it had not béene conuenient that hée shoulde haue gone about openlye in the foresayde assembly to haue corrected and reproued his murmuring Disciples 62. What and if ye shal see the Sonne of man ascende vppe thyther where hee was before C. Christ here séemeth not so much to take awaye the offence as hee doeth séeme to increase it notwithstanding if any man waye the cause of the offence throughlye hée shall finde that it was in this that they had conceyued an opinion that hée ought to do nothing but that which should please them The simple and base condicion of Christ which they beheld with their eyes was a let vnto them that they coulde not geue place to the power of his diuinitye but nowe drawing aside as it were the curtaine or vaile hee bringeth them to the sight of his Heauenly glorye B. As if hée shoulde saye This offendeth you that I take so much to my selfe that I attribute so muche to the eating of my fleshe that I affirme that I am the breade of lyfe which descended from Heauen C. and because I am without honour among men yée despise mée and acknowledge no diuine power to bée in mée But shortlye it shall come to passe that GOD by his mightye power shall exalt me from this contemptible state of mortall lyfe aboue the heauens For in the resurrection of Christe there appeared suche power of the holye Ghoste as openlye proued him to bée the sonne of God Also when it is sayde Psal 2.7 Thou art my sonne to day haue I begotten thee the resurrection is set foorth as a playne shewe token whereby this glorye of Christe ought to bée knowne as the Apostle Paul doeth interprete the same Acts. 13.33 And the ascencion into Heauen was the fulfylling of his glorye Ascention of Christ into heauen confirmed M. Let vs here noate howe the Articles of the Lordes ascencion is confirmed in the Faith of the Sonne of God by which wée beléeue that this Iesus the Sonne of man is the Sonne of the lyuing GOD whiche came downe from heauen for our saluation For his Ascention doth confirme his descention His descention into this worlde was séene of no mortall eye It was méete therefore that his Ascention that is to saye his returne to his Father should bée séene of such as shoulde testifye of the same whereby his descencion which was inuisible might bée confirmed Iohn 3.13 For no man ascendeth vp to Heauen but hée which came downe from Heauen euen the Sonne of man which is in Heauen And that hée
sufficient to set God only againste the raging worlde R. Also this trueth of God maye bée referred to the promises which the Scriptures testifie to be made of God concerning Christe For Christ was sent of God Rom. 15.8 for the trueth of God to confirme the promises made vnto the Fathers Whome ye knowe not C. He declareth that it is no marueile yf he were not knowen to the Iewes Knowledg of God commeth by Christ which knewe not God For this is the true beginning of wisedome to haue respecte vnto God R. To knowe God is not to haue the Law or to know the Lawe or to speake and glory of God but knowe Christ through faith is truly to knowe God For Christ is the face forme Image worde and purpose of God the Father Reiecting therefore Christ they doe glory of God the Father in vayne as wee shall sée hereafter 29. But I knowe hym for I am of hym and he hath sent me C. He declareth that he is not thus boulde rashly or withoute cause And by his example he teacheth vs that we ought not lightly to vse the name and to boaste of the same as of the patron and reuenger of oure cause For there are many to boulde in boasting of Gods authoritie yea those men which boast their owne inuencions for deuine oracles wil vse nothing sooner to condemne the Iudgementes of all other men then the name and authoritie of God But by these wordes of Christe we are taught to beware of vayne confidence Vaine confidence is to be estewed and wée muste then bouldly stryue against men when the truth of God is manifest vnto vs and when we are sure that God standeth on oure side M. Therfore Christ speaketh of the sure vndoubted knowledge of God of the whiche he aloane maye truely boaste R. Because no man hath séene God at any time but his onely Sonne which is in the bosome of the father Iohn 1.18 Mat. 11.27 who hath shewed him vnto vs. For no man knoweth the Father but the Sonne and he to whom the Sonne will reueale hym For J am of him By this place may be gathered the celestiall originall of Christ M And that he is the true Messias Bv. For he was not sent of God as other prophetes were but as the Sauiour of the whole world and the true Mediatour betwéene God and man 30. Then they sought to take hym but no man layed handes on hym because his houre was not yet come C. There wanted neyther will neyther dilligence nor power to hurte oure sauioure Christe Howe then commeth it to passe that in so greate mallice and spight they are astonied euen as if their handes and their féete were bound The Euaungelist sheweth the cause hereof saying Because his howre was not yet come By whiche wée are admonished that Christe was protected and defended by God againste their force and outragious crueltie And with all he taketh away the offence which might come by the crosse because there is no cause why wee shoulde be troubled when we heare that Christe was not caried to Death at the will and pleasure of men but was appoynted to be made such a sacrifice by the decrée and will of his Father Bv. Therfore Godes deuine protection and prouidence is here commended vnto vs to the whiche whosoeuer wholy committeth himselfe shall go forwarde voyde of all feare in the Lordes businesse C. For hereof is gathered a generall doctrine For howsoeuer wée liue from day to day yet notwithstanding with GOD euery mans houre of death is appoynted It is a matter Incredible that wée béeing subiecte to so many casualties and haps to so many iniuries of men and of wilde beastes and béeing besette with so many sickenesses and diseases should notwithstanding bée withoute the gonshote of all daungers except it be when it is Gods pleasure to call vs but wée muste fight and striue continually against oure distruste And firste of all we must note here what doctrine we heare then the ende wherevnto it tendeth and thirdly the exhortation that is taken of the same that casting all our cares vpon God we maye followe oure vocation and not swarue from oure dutie through anye feare Neuerthelesse lette no man passe hys boundes For it is not méete that the truste of Gods prouidence shoulde be extended farther than God hymselfe hath commaunded B. Wherefore lette vs only seeke to set forth the Glory of God and as for other thinges he will care for neyther shall any thing happen to vs before oure houre be come and then whatsoeuer happeneth shal be for oure saluation Concerning the whiche reade the one and twentie chapter of Luke the eyghteene verse R. This if we beléeue whensoeuer any affliction aryseth wée will not dispayre we will not séeke for vayne helpe we will attempt no euell but will patiently abide the hand of the Lorde looking for Helpe from aboue Neyther is there any cause why thou shouldest distruste that God will deale otherwise with thée than hee hath done with Christ Gen. 45.8 ◠kin 24.5 Psal 18 25 4. kin 6.14 Act. 9.25 Act. 12.8 For looke howe the heade fareth so shall the members As it as to be sene in Ioseph in Dauid in Elizeus in Paule in Peter and many other mo 31. Many of the people beleeued on him and sayde when Christe commeth will he do moe miracles than these that this man hath done Many of the people beleeued Bv. This also pertayneth to consolation that as the wicked are multiplyed from daye to daye euenso godly simple and good men shall neuer be wanting to beléeue the Gospell C. Christe might haue séemed to preache to deafe and obstinate persones yet notwithstanding the Euaungelist sayth that there followed some fruite M. Because the Kingdome of God cannot be preached withoute fruite C. Therefore howsoeuer some do fret and fume some deride and othersome Cauill whereof diuers discencions maye aryse yet notwithstanding the preaching of the Gospell shall not bée vnprofitable Wherefore the séede must be sown and we must patiently abide vntill continuance of tyme bring forth fruite When Christ commeth B. These men hauing the séede of God might haue séene great thinges in the Lorde namely such great signes and myracles as greater could not be herevppon also they knewe Christ hymselfe beeing nothing offended at his humilitie at his stocke and kindred or at his conuersation C. But because they rather depended vppon miracles than leaned to doctrine and were not as yet fully perswaded that Iesus was Christ the sonne of God this worde beleeued is improperly vsed that is to saye because they weare redy to heare him and shewed them selues apt to be taught of him as of a master such preparation of faith is called fayth Therefore in that the holy Ghoste voutsafeth to call a smale sparke of good affection by so honorable a title we ought thereby to be incouraged and not to doubte but that the least faith shal be
hath opened and reuealed to vs the hydden treasures of God They are worthy therefore to perishe miserablye who being called gently and louingly of Christ wander else where Out of his bellye shall flowe Riuers Bv. By this hée meaneth the plenty and abundaunce of al giftes and good works C. For in him he teacheth is stoare and sufficient to fyll vs. The Metaphor in shewe séemeth harde when hée sayth that Ryuers of water of lyfe shal flowe out of the bellye of the faithfull notwithstanding the scence and meaning is plaine inough that the beléeuing shall neuer want any spyrituall goodnesse Hée calleth that the water of lyfe which in springing shal neuer decrease or waxe drye as is sayde before The bellye of the inwarde man is the conscience of the heart And by floodes hée meaneth the manifolde Graces of the Spyrite which are necessary to the spyrituall life of the Soule To bée short here is promised vnto vs as well the perpetuity of the giftes of the spyrite as the plentye of the same 39. But this spake he of the Spyrite which they that beleeue on him should receyue for the holye Ghost was not yet there because Iesus was not yet glorifyed But this spake hee M. Because the woordes of Christ were to the ignoraunt obscure and darke as Parabolicall therefore it séemed necessarye to the Euangelist to expound the same C. The name of water is sometyme geuen to the Spirite because of cleanesse because it belongeth vnto him to purge our fylthinesse but in this place and in such lyke there is not al one manner of speache and that because we are voide of all humour moystnesse of life vntil such time as the spirite of god doth water vs with his spiritual and heauenlye dewe And here is a figure called Synecdoche because all the partes of life are comprehended vnder this one worde of water whereby also wée gather that whosoeuer are not regenerate by the spirite of Christ are to bée counted for dead men although they séeme to them selues to haue lyfe For the holye Ghost was not yet M. These wordes shewe the cause wherefore it was sayde VVhich they should receyue and not rather VVhich they that beleeue haue receyued Because sayeth hée The holye Ghost was not as yet Bv. Hée speaketh not here of the essence of the holye Ghost which is coequall and coeternall with the Father and the Sonne M. For it is written By the worde of the Lorde the Heauens were made and all the powers of them Psal 33.6 by the breath of his mouth And the whole Scripture of the olde Testament doeth testifye no lesse of him than of Christ the worde of God Neyther doth hée speake simplye concerning his working and giftes in the faithfull as though before Christ was gloryfied the holye Ghost dyd not worke in the mindes of the Godlye as well in the tyme of the olde Testament as of the Newe when as he manifestlye declared himselfe in the Prophetes in the Patriarkes in the Godlye Kinges and in all those godlye men which began to cleaue vnto Christ whether they were Apostles or others that many wayes C. But the Euangelist doeth deny that the same grace of the spirite which after the resurrection of Christ was shed out vppon 〈◊〉 was openlye geuen so long as Christ was in this worlde vnder the humâ—â—â— base forme of a seruaunt And hys forsaketh comparatiuelye as when the new Testament is set against the olde God promiseth his spirite to the faythfull as if hée had neuer geuen the same to the Fathers Then verilye the Disciples receiued the first fruites of the spirite for whereof came Fayth but of the Spirite R. And dyd not the Apostles cast out Deuelles by the power of the holye Ghost and confesse Christ to bée the Sonne of GOD before the Crosse And the confession of Fayth is a worke of the holye Ghost and not of fleshe C. Therefore the Euangelist doeth not deny but that the grace of the Spyrite was geuen before the death of Christ to the Children of God but hee affirmeth that the same was not yet so manifest and euident as it should bée afterwarde For this is the principall ornament and bewtye of the kingdome of Christ that hée gouerneth his Church by his holye spyrite But hée tooke then the iust and solemne possession of his kingdome when hee was exalted to the right hande of his Father It is no maruayle therefore if hée deferred the full exhibition of his Spirite vntyll that time Regeneration the feuite of the spirite But it may bée demaunded here whether hée meane the visible graces of the Spyrite or regeneration whiche is the fruicte of Adoption I aunswere The holye Ghost appeared which was promised at the comming of Christ in those visible gyftes as in a glasse notwithstanding properlye hée speaketh here of the power of the holy Ghost by which wée are borne againe in Christ and are made newe creatures 40. Many of the people therefore when they hearde this saying sayde Ofâ— trueth this is the â—â—â—phete Bv. Here is repeateâ—◠〈◊〉 the truth of the Gospell is receyueâ—â— the world For those thinges which hée had spoken euidentlye and plainlye made the multitude diuerslye affected in the which were both good and simple and also wicked and peruerse hearers C. Wherevpon some thinking one thing and some another there roase contencion among the people And there are reckened vp thrée sortes of hearers of Christ Thre sorts of hearers of Christ The first sort confessed Iesus to bée a true Prophete whereby wée gather that they dyd not abhorre his doctrine but howe light and friuolous this confession was it appeareth thereby that they alowing the teacher neyther vnderstoode nor felt what hée meant or spake For they could not trulye imbrace Christ as a Prophete but they must also acknowledge him to bée the Sonne of God and the aucthour of theyr saluation notwithstanding in this they doe well that they thinke some diuine power to bée in Christ which causeth them to reuerence him For being thus apte to bée taught they might easely haue attayned to Faith as is sayde in another place 41. But other sayde this is christ But some sayde shall christ come out of Galilee But other sayde C These dyd better which plainlye confessed Christ M. For they séeme to profite better in the doctrine of Christ than others and to bée better instructed and learned in the holye Scriptures than others Bv. For they acknowledge him to bée the true Messias promised before in the Lawe and the Prophetes which was a true confession For it comprehendeth the whole sum of al the Christian fayth and the Reuelacion thereof is sayde to depende not of fleshe and blood Mat. 16.17 but of the spyrite of God But some sayde shall Christ C. The thirde sorte resist being euyl and vnbeléeuing and corrupted with the Leuen of the Pharisees which do not onely thinke and speake otherwise than dyd the
first is whether there Sonne were blinde secondlye whether hée were borne blinde and thirdlye howe he receiued his sight C. They doe subtillye include more in this their question that they might take awaye all occasion of aunswere according to the wonted manner of all such as are oppressours of the trueth 20. His Father and Mother aunswered them and sayde We know that this is our sonne and that hee was 21. borne blinde But by what meanes hee nowe seeth we cannot tell or who hath opened his eyes cannot we tell he is olde inough aske him let him answere for him selfe C. The Parentes of the blinde man aunswere onelye to the one halfe of the captious question whiche the Pharisées propounded vnto them They affirme him to bée their sonne and to bée borne blinde also wherevppon it followeth that hée dyd not naturallye sée but by miracle but the thirde thing whiche was howe he receiued his sight they cleane omit because that was obious vnto the eares of the Phariseis Bv. referring that vnto their Sonne saying Hee is olde inough aske him But by this theyr vngodly silence they bewraye their ingratitude For verylye they receiuing so notable a benefite shoulde haue béene whollye moued to set forth his name But being made afearde they bury so muche as iâ— them lyeth the grace of God sauing that they appoint their Sonne to testifye the same for them which should both with lesse enuye and also with greater Faith declare the whole matter as it was done But yet for all this the holye Ghost by the mouth of the Euangelist condemneth their softnesse in that they dyd not that which became them Howe much lesse excuse then shall they haue whiche by trayterous denial do quite and cleane ouerthrowe Christ with his Doctrine with his miracles with his power and with his grace 22. Suche wordes spake his Father and Mother because they feared the Iewes For the Iewes had decreed already that if any man did confesse that he vvas Christ he should be excommunicate out of the Sinagogue Bv. In these wordes Saint Iohn rendereth a reason why the Parentes dyd not aunswere to the third question of the Phariseis not because they knewe not the aucthour and manner of the benefite bestowed on theyr Sonne vut rather because they being afearde durste not confesse before the Phariseis the vndoubted trueth M. Therefore they knewe more than they confessed That whiche they them selues had done they fréelye and without perrill confesse for they had begotten and brought forth a blinde man but that which Christ had done they dare not confesse Therefore this is a frée confession of the blindnesse whiche is in men before the cruell Phariseis but of the illuminacion which Christ worketh not so Both are true but both haue not their true confession in this worlde Thou mayest confesse without daunger the euill that commeth of men as that thou wast borne in sinne but the grace goodnesse that commeth by Christ whereby this euill is taken awaye the Pharisaicall tiranny wyll not suffer thée fréelye to confesse For the Iewes had decreed alreadye Excommunâ—cation is auncient B. Hereby it maye easilye bée gathered that it beganne now to bée reported that Iesus was Christ C. Furthermore this place teacheth vs that the custome and manner of excommunication hath béene euer of olde time For excommunication was not then first of all inuented but nowe that excommunication which was vsed long before against Apostataas and contemners of the lawe for a punishment was vsed and conuerted against the Disciples of Christ It hath not therefore béene the corruption of one time or age that the sacred institucions of GOD haue béene corrupted by men The whiche also hath béene among Christians For it can scarsly be expressed what barbarous tyrannye the false Bishoppes haue exercised in subduing the people insomuche that one durste scarse to mutter against them and wée sée also at this daye what crueltye commeth by this thunderbolt of excommunication against all the worshippers of God But wée bouldlye contemne excommunication when it is vsed at the wyll and pleasure of men contrarye to the institucion of the same R. For as there is a double communion so there is a double excommunication the one is internall the other is externall The internall communion consisteth of one holy Ghost of one faith of one Christ and of one Lorde which is Father of all The internall excommunication is that when man through infydelitye agréeth not with the Godly in one spirite in one fayth and in one Christ howe Godlye outwardlye soeuer hee séeme to bée The externall communion is the communion of the word and Sacraments The externall excommunication is the depriuation of those thinges Nowe the wicked man which sayeth in his heart there is no God is alway excommunicated howbeit he is not subiecte to mans iudgement if so bée he bée not an offence vnto the Churche by the fruites of impietye Mat. 18.17 1. Cor. 5.11 For if so bee he doe offend the Church of the Lord with the filthynesse of his facts he ought to be cast out But if any man be cast out of the Church for the word of God or for the confession of Christ by excommunication it is a blessing and not a curse Deu. 23.5 for Baalam also cursed the people of God but the Lord turned the same into blessing A. Moreouer though the right of excommunication was so notably corrupted in the olde Church yet notwithstanding Christ by his comming woulde not haue the same to bée cleane taken away but restored the same to his puritye that it might remaine with vs styll Euenso at this daye though in the Papacye this holy discipline of the Church bée profaned and abused yet notwithstanding we ought rather dilligently to restore the same to the former integritye than quite and cleane to abolishe it There was neuer any thing so well begunne in the worlde but that by the wickednesse of men the same hath béene corrupted Sathan should haue to much libertye graunted him Good things corrupted ought not to be cleane taken awaye if so bée euerye thing might be frustrate and cleane taken awaye which is corrupted For then shoulde we haue no Baptisme no Supper of the Lorde neyther any Religion no part of the which he hath left frée from corruption I. In this place also we maye noate howe yll the worlde can suffer and abide true righteousnesse What greater innocencye at any tyme what greater modesty what greater homage and seruice towardes al men at all times coulde be seene than was in Christ And yet notwithstanding the Potentates and Rulars of the worlde coulde with suche hatered persecute him that they iudged all those vnworthye of theyr companye whiche testifyed any goodnesse to come from him though neuer so truelye and all vnder the pretence of righteousnesse and of the loue of God Wherefore then shoulde we bée troubled when the worlde hateth vs and casteth vs out of his
workes And yet notwithstanding they doe not giue him thankes for these good workes but theyr mallice had so blinded them that although they coulde not condemne the workes of Christ yet neuerthelesse they went about to stoane him to death Many such enimies of the truth there are at this daye which condemne the louers of the Gospell whose life and doinges they cannot condemne C. The name of blasphemie the whiche prophane wrighters vse generaly for euery kinde of reproche the Scripture referreth vnto God Blasphemy of two sorts when hys maiestie and glorye is defaced And there are two sortes of blasphemie as eyther when God is robbed of his proper honour R. as if so be a man shoulde arrogate that vnto himselfe which is proper to God or else when any thing is attributed and giuen to him which his nature will not beare Therefore they call Christ a sacrilegious and blasphemous person because hée being a mortall man vsurped to himselfe deuine honour And this was a true definition of blasphemie yf so be Christe had bene nothing more then a man Onely they sinne in this that they refuse to behoulde the diuinity whhich was euident to be séene in his miracles 34. Iesus aunswered them is it not writen in your Lawe I saide yee are Gods Bv. The Lord doth wonderfully temper and frame his aunswere C And doeth clere him self of the crime which was obiected vnto him not denying him selfe to be the Sonne of God but defending the same to be truly spoken And he vseth an Argument taken not of the equalles but of the lesse to the more The scripture calleth them Godes to whome God geueth an honorable function he therefore is farre more worthy of this titell of honour whom God hath chosen to excell all others Wherevpon it followeth that they are euell and false interpretours which doe admit the fyrste but in the second do take occasions of offence B. he vseth this word lawe here for Scripture which often times is called the Lawe C. But the testimony which our Sauioure Christ bringeth is taken oute of the eyghtie two Psalme where the Lord findeth falte with the Kings and Iudges of the earth Psal 28.6 Exod. 22 which abuse their Rule and power tyrannically to enioy their owne pleasure to oppresse the miserable and to commit all wickednesse at their will B. That is to saye which Iudge falslye C. And he vpbraideth them that they were so forgetfull how and from whence they receiued so great dignitie and béecause they prophaned the name of God This Christ applyeth to the presente cause that they are honoured with the name of Gods who are appoynted ministers to gouern the world In the same sence also the Scripture calleth aungels Gods because by them the glory of God doth shine in the world 35. If hee called them Godes vnto whome the vvorde of GOD vvas spoken and the Scripture cannot bee broken C. By these wordes oure Sauiour Christ meaneth that Princes are ordered by the sure commaundement of God Rule appoynted of God Whereby we gather that gouernement and rule sprang not vp rashelye or by the errour of men but by the will and appointment of God because hée would haue politticall order among men and gouernement by equitie and lawes For the which cause Paule calleth them Rebelles vnto God which resyst power because there is no power but the same is appoynted of God Rom. 13. i If any man obiect that other callinges also are of God and are allowed of him and yet for all that Husbandemen Neateheardes Shoomakers and suche lyke are not called Godes we aunswere that this is not general that whosoeuer are called of God to some kinde of lyfe shoulde be called Godes but Christ speaketh of Kinges whome God hath aduaunced to a hyer degrée that they might rule and excell To be shorte we knowe that magistrates are therefore Gods because God hath committed gouernement vnto them M. And Christ might haue sayde If so be he call Iudges and princes Goddes but it pleased him rather to saye If hee called them Goddes vnto whome the worde of God was spoken that hée might also noate the subiection of Iudges and Princes and might extoll the maiestie of GOD. For the worde of God in this place is taken for the commaundementes which GOD commaundeth and inioyneth them to obserue And the Scripture cannot be broken C That is to saye The doctrine of the Scripture is inuiolable insomuch that it neyther can nor ought to be dissolued and broken of any man This place ought to be well noated that the Scripture may haue his aucthoritye M. For the same is manye wayes defaced by wicked men and by the wisemen of this worlde when they eyther adde vnto the same straunge and forged doctrine or else corrupt the same by sinister and wrong exposytions drawing it into a contrarye scence But the Scripture cannot be broken or made frustrate And wherefore because it is giuen by deuine inspiration and leaneth not vppon humaine but vpon diuine aucthoritie 36. Saye yee of him whome the Father hath sanctified and sent into the worlde Thou blasphemest because I sayde I am the sonne of God Saye yee of him whome the Father C. There is a certaine sanctificatiō which belongeth to all the godly but Christ in this place chalengeth a far more excelent snactifycation namely for that he is one chosen out from amongst all others that in him the power of the Spirite and the maiestie of God maye appeare Ioh 6.27 Euen as hée himselfe sayeth that hée was sealed of the same Father M. Hée sayth not Whome the Father hath begotten béecause hée thought it better to signify vnto vs that he hath receyued the dispensation of mankinde and the state of a kingdome of hys heauenlye Father as hée is a man Wherevpon also hée added this And sent into the world The Father hath sent hys Sonne Iohn ◠i6 Esay 6i i Luk 4.18 not onely vnto you Israelites but into the worlde For so GOD loued the worlde that hée gaue his onelye begotten sonne So that this sanctifycation in other places is called annoyting And thys is properlye referred to the person of Christ Math 3 i6 as hée was manifested in the fleshe M. And concerning this sanctifycation the aperition of the Dooue testifyed which Iohn the Baptist sawe lighting vpon the heade of Christ when hée baptised him in Iordan Therefore the father hath sanctifyed the sonne by whome we also are sanctifyed by whome he giueth vnto vs the spirite of sanctifycation by reason wherof the Apostles in diuers places calleth the faithful seruauntes of Christ sanctified Thou blasphemest C. The Arians haue wrested this place to prooue that Christ by nature is not God But Christ doth not here dispute who he is in him selfe but what men ought to Iudge of him by his miracles being in humain fleshe For we can neuer apprehend his eternall diuinity except wee imbrace him as he is appoynted a redéemer
the Deuell in the same must the more be considered who caryeth those men which are forsaken of God vp and down at his pleasure Morouer although mans concupiscence is set on fyre by the Bellowes of Sathan yet notwithstanding the same ceasseth not now to bée a fornace for it hath fyer conceiued with in it receiueth willingly the blowing of the bellowes that all excuse might be taken from the wicked B. Therefore Sathan the author and suggestor of all synne put into the harte of Iudas to betraye Christe M. And then he putte it into his harte when hée was angery in his minde for the oyntement which was poored vpon the Lord and when he béegan to cast how to recouer that gaine which he sawe hée hadde loste So Sathan assayeth mens mindes when they are musing and carefull R. But séeing the Scripture plainlye sheweth that Christ was betraied by the definite counsaile and foreknowledge of God Question howe did Sathan put into the hart of Iudas to betraye him I aunswere God decréeed that his Sonne should suffer but so that by his passion he mighte be glorified with the resurrection Aunsvvere and by his crosse mighte deliuer the faithfull from all curses But Sathan by hys wicked Instrumentes as by Iudas the Phariseis Pilatte and Herod deliuered Christ to the Crosse to destroye him and to blotte out his name quite from among the liuing Therefore the heauenly Father executeth his most excelent purpose by moste wicked Instrumentes that the Faithfull might not be destitute of their saluation purchased by the Crosse of Christ and that the vnbeléeuing by the selfe same worke through their owne wicked practises might bée destroyed for euer A. Concerning the which reade the fourth Chapter of the Actes beginning at the twentie seuene verse 3. Iesus knowing that the father had geuen all thinges into his handes and that hee was come from God and wente to God C. This is therefore added that wée mighte knowe whereof it came that Christ was so quyet in mind namelye for that hee being nowe the conquerour of death hoped for the triumphe whiche shortlye after followed Men whiche are amazed and stricken with feare are commonlye muche disquieted but the Euangelist geueth vs to vnderstande that there was no suche motion in Christ because although hée shoulde shortlye after bée betrayed of Iudas ngtwithstanding he knew that all thinges were deliuered vnto him of the Father Bv. For so Iohn Baptist sayde Iohn 3 The Father loueth the Sonne and hath put all thinges into his hande C. If any man demaund and saye How then came it to passe Question that he was afterward brought to such sorrow and greefe that hee swett blood Lu. 22.44 I aunswere that boath these were necessarye namelye that he shoulde both feare and abhorre death Aunsvvere and also neuertheles goe forewarde without feare in discharging the office of a Mediatour M. In this place also is commended vnto vs the modesty of Christ Yée see oftentymes that the Children of Princes doe humbly and friendly playe with men of inferiour sorte but it is before they knowe that they haue receyued full power of all thinges But this King of Kinges and Lord of Lordes although he knewe that all thinges were deliuered into his handes yet notwithstanding hée was neuer a whitte the more insolent and proude naye he continued his humble and modest conuersation with his Disciples vntyll the ende Let them noate this which are of high calling 4. He rose from Supper and layde aside his vpper Garmentes and vvhen hee had taken a Towell hee guirded him selfe B. The Euangelist according to his accustomed manner prosecuteth moste dilligently euery part of that whiche is worthye to bee remembred and noated to the ende we might the more deepelye consider of the same M. Christ aroase from Supper his Apostles sitting styll at the Table Hee was not stayed with deliciousnesse of meate and drinke from the performaunce of that whiche hee had purposed towarde his Disciples And layd aside his vpper Garmentes C. That is to saye his Gowne and whatsoeuer hee wore aboue his Coate but not his Coate also For we knowe that those of the East part vsed to weare long garmentes And when he had taken a Towell he gyrded M. This was the maner and forme of a seruaunt For he meant to minister vnto others the whiche no doubte made the Disciples greatly to wonder 5. After that hee powred water into a Basen and beganne to vvashe the Disciples feete and to wype them vvith the Towell vvherewith he vvas gyrded A. That which he might haue done by the seruice of another he dyd him selfe with great humilitye And began to washe C. These wordes do rather expresse the purpose of Christ than the external acte For the Euangelist addeth that he beganne with Peter CHR. Howbeit ther are some whiche affirme that he began with Iudas but what moueth them so to coniecture I knowe not 6. Then came he to Simon Peter and Peter sayde vnto him Lord doest thou washe my feete M. Hee might haue called them all vnto him but hée came vnto them him selfe that he might omitte nothing that appertained to seruile dutye and humilitye In that Christ came first to Simon Peeter to washe his feete the Papistes thereby gather an argument for their supremacye Beholde saye they hee commeth first to the Apostle Peeter as to the chiefe of the Apostles But the purpose of Christ was farre otherwise For the Lorde dyd not this to appoint among his Apostles any superiority but rather to draw away their mindes from ambition and the desyre of Lordship This cannot bée tenyed What wickednes then is this to inuert the deede of Christ which hée dyd against superioritye to the defending of the same But rather let vs saye that the Lord for this cause came first vnto Peter that he might exhort him first of all to humilytye against the desyre of supremacye Lorde doest thou washe my feete C. This is a phrase of speache abhorring an absurde thing vnméete to bée done For in asking Christ what hée doeth he doeth as it were withstande him This modestye were to be commended if so be obedience were not more acceptable vnto God than any seruice or sacrifice beside yea if so be this were not the true and onelye rule of humilytye to submit our selues vnto the obedience of God and to haue all our scences tyed vnto his wyll that we might allow lyke without controuersy whatsoeuer he affirmeth to be pleasant vnto him Therefore the true waye to worshippe God is to subscribe and agrée to all that God commaundeth R. Wee haue in Peter described the nature of supersticious fleshe for Peter rather of a supersticious than of a Godlye reuerence towarde Christ suffereth him not to discharge his seruile and base office fearing least that Christ shoulde be dishonoured But yet afterwarde without any consideration at all of reuerence he was moued not to deny Euen so hipocrisy or supersticion
of Faith The worlde saith he cannot receiue the Spirite because it knoweth not the same but ye know it because it abideth with you Therefore it is the Spirit only which dwelling in vs offereth it selfe to be knowne whereas to other it is vnknowne and incomprehensible R. And by the name of worlde all the most wyse holy mighty and rych of the same are vnderstood for these are called the pillers of the world whom the world only receiuith and hath in admiration Wherfore the spirit is neuer les found than amonge the moste mightye of this worlde For they loue lying and hipocrisie they are blinded with their giftes They cānot therfore abide the spirit reprouing them of lyes and drawynge them from their giftes vnto the geuer M. By this place we are also taught that the world is altogether wicked an enemy vnto God subiect to the spirit of lyes And this is the fountayne from whence so many heresies errors false worshippyngs such lyke do come into the world It is much that he saith that the spirit of truth cannot be receiued of this worlde as yf a man should say that the spirit of sobriety The world is the welspringe of Herely cannot be receiued of droonkards the spirit of humilytie of prowde men nor the Spirite of shamfastnesse of impudent persons For this worlde is so blinded with the spirit of lying that it can neither see nor vnderstand the truth of God Fynally we muste noate that the faithfull are therefore called the temples of the holy Ghost because in them the holy Ghost doth truly dwell and abyde 18. I will not leaue you comfortlesse but will come vnto you M. Some vnderstande this of the retourne of Christ vnto his Disciples after his resurrection A. But other some a great deale better refer the same vnto the comming of the holy Ghost Bv. As if Christ shoulde haue sayde ye shall thinke when I am gone from you in my bodely presence that you are Orphants without a father but yf you consider the matter well I wyl neuer leaue you R. For I wyll come vnto you with the Spirite of consolation which shall help you with fatherly affection in all aduersitie So beneficiall shall my departure be vnto you so great profite shall my death bring vnto you C. This place teacheth what men are and what they can doe being withoute the Spirit of consolation they are Orphants which are reddy to suffer all deceits and iniures vnméete to gouerne them selues and apte of them selues to do nothing The only remedy hereof is for Christ to gouerne vs by his spirite the whiche he promiseth he wyll do Fyrste of all therfore the Disciples are put in minde of their owne imbecillity to the end they distrusting them selues may depend vpon the defence of Christe alone secondly he promising vnto them a remedy putteth them in good comforte because he promiseth that he wyll not leaue them 19. Yet a litle while and the world shall see me no more but ye shal se me because I liue and ye shal liue also M. By this thretning Christ declareth that the vnbeleuing ar vnworthy to enioy his sight any more C. withal prosecuteth the commendation of his spetiall grace which ought to suffice the Disciples to ease them and to take awaye their sorrowe When sayeth he I shall goe out of the sight of the worlde I will neuerthelesse be with you R. For shortly after my death I will go out of the sighte of the worlde that it shall sée me no more but I will be alwayes presente with you Bv. By the world he meaneth carnall men and such as are not regenerate which are vnbeléeuing and liue in the world after the maner of the world Also this word shall sée is by a Metaphor transferred from the body to the mynd Therefore carnall men and vnbeléeuers do not sée do not vnderstand nor beleeue Iesus to be the Sonne of God and yet neuerthelesse very man who by his death bringeth to life and redéemeth all mankind from damnation C. Therefore to the ende we maye enioye the secret behoulding of Christ we must not Iudge of his presence and absence according to the reason of the fleshe but we must behould his power with the eyes of our faith And thus it commeth to passe that the Faithfull doe alwayes behould and haue present with them Christ in spirite though he bee farre from them in body Because I liue and yee C. These wordes maye be construed two wayes eyther that this sentence is a confirmation of that which went beefore or else that it ought to be red seuerally as that therefore the faithfull shall liue because Christ loueth But the former scence séemeth beste to agrée out of the which we maye gather thys Doctryne that Christ is the cause of our lyfe M. For we are dead and oure lyfe is hidde with Christ in God Colos 3 3. In the beginning he noateth the cause why hee would be séene of his disciples and not of the world because Christ cannot bée séene but according to the spiritual life of the which the worlde is quite voyde The worlde seeeth not Christ and no meruaile for death is the cause of blindnesse But so soone as it beginneth to liue in Spirite it hath eyes to sée Christ 20. That daye shall yee knowe that I am in my Father and you in me and I in you R. Many by this Daye of the which Christ speaketh heare vnderstande the feast of Penticoste C. But he rather vnderstandeth all that time from the first declaration of the power of his spirite vnto the laste resurrection For then they beganne to knowe but it was a sertaine sciender instruction because as yet the holy Ghost had not so effectually wrought in them For to this effecte his wordes tende that it cannot be knowen by a certaine trifeling speculation and vaine curiositie what the sacred and misticall vnion betwixte him and vs is and againe what manner of vnion is betwixt him and his father but rather that this is the only way to know him when he powreth into vs his lyfe by the secret efficacy of his spirite And that is the experiment of faith of the which we spake a litle before Bv. But the Sonne after one manner is in the father and after another manner in vs. For by nature he is in the Father and in vs by participation by grace or by the felloweship of the spirite Concerning beath we haue spoken before in the sixt and tenth Chapters And Sainte Iohn in the Epistle sayeth Hereby wee knowe that we abyde in him i. Yoh 4 1◠and he in vs because he hath geuen to vs of his spirite C. Therefore we are sayde to be in him because we beeing graffed into his body ar made pertakers of righteousenesse and of all goodnesse he is sayde to be in vs because he declareth by the efficacye of his spirite that hee is the cause and authoure
world by this noate that they should obserue and kéepe the doctrine of the gospel And that this noate belongeth vnto the beginning of faith because it is the effect of calling And Christ sheweth by these wordes how we shall rightly obaye the Gospell namelye for when our dutyes and externall actions doe spring from the loue of the same For our armes and force and our whole body also laboureth in vaine except the loue of God doe raigne in our heart which gouerneth the externall members Nowe séeing it is sertayne that we kepe the sayings of Christ yf so be we loue him and contrarywise we loue him yf wée kéepe his commaundementes it followeth that we cānot finde in the whoale world the true and perfect loue of hym because there is no man which perfectly keepeth hys commaundementes Notwithstanding their obedience is acceptable vnto God who do all that they can to reach vnto this perfection And my father wil loue him R. In this place we haue the greate and wonderfull benifits of God whiche procéede from the fruites of the Gospell The fyrste is that God the Father loueth the faithfull Nowe if God be with vs Rom 8 3i who can be against vs If the Lorde loue me I will not care what man or Sathan can do vnto me The second is that boath the Sonne and the Father will dwell with him that beléeueth the word of God Than the which benifits what greater can be deuised For the Father the sonne are very bountifull and benificial ghuestes they came not empty handed neyther doe they go awaye without saluting their hoast but as they bringe with them the treasure of all goodnesse euenso they leaue behynde them the blessing of all goodnesse C. And he speaketh not heare of that eternall loue with the which God loued vs before the foundation of the worlde was layd but of the same with the which he sealeth our harts when he maketh vs pertakers of his adoption And he meaneth not that firste illumination but those degrées of faith by whiche the faithfull must goe forward dayly according to this saying to him that hath shal be geuen Therefore the Papistes doe draw amis from this place two sortes of loue with the which we loue God They immagine that we loue God naturally before he doeth regenerate vs with his spirite by whiche aptnesse and readinesse saye they we deserue the grace of regeneration As though the Scriptures dyd not teache and experience plainlye proue that we are quite tourned awaye from God and are haters of him vntyll suche tyme as he chaunge our hearts Wée must remember the purpose of Christ that he and his Father wyl come to confirme the faythfull in the euerlasting assuraunce of grace in such wyse that they maye feele the grace of God to rest vpon them and maye be dayly increased more and more with the gyftes of God A. Therefore we ought to desyre this spirituall presence of Christ in our prayers and not that carnall corporall presence of the which the Papistes dreame The Lord dwelleth in the hartes of his saintes by faith whome the heauens must receiue vntill the time come that all thinges be restoared which God hath spoken by the mouth of all his holy prophets synce the world beganne 24. Hee that loueth mee not keepeth not my sayings and the vvord vvhich ye heare is not mine but the Fathers vvhich sent me C. Because the faythfull are mixed in this worlde with vnbeleuers and because of necessitye they must be troubled as it were in the tossing and raginge waues of thesea Christ againe confirmeth them by this admonition lest they shoulde be drawen awaye by euell examples As if he should saye Haue no regard vnto the worlde neither depend vpon the same because their shall be all wayes some which shall contemne me and my doctrine but constantly retayne ye to the ende that grace which ye haue allwaye imbraced And herewithall he declareth that the worlde doth suffer Iuste poonishment for his ingratitude when it perisheth in his blindenes when by the contempte of true righteoussnes it bewrayeth his wicked hatred against Christ B. To kepe the sayinges of Christ is nothing else but to beleue that the same is true and wholsome and also to cleue vnto the same with our whole harte euen as we may gather by the Scripture Heare O Israll the ordinaunces and the Lawes which I propose to you this daye that ye maye learne them and take hede to obserue them Yf by keping the commaundementes of God ye vnderstand the fulfilling of them no man shall kepe them but if ye vnderstand it for seeking to fulfill them then all the godly kepe them For he cannot choose but geue him selfe to the keeping of the commaundementes of God which truely knoweth the same to be of God A. Contrarywise not to kepe the Lords sayings is to reiecte the doctrine of Christ and to contemne his commaundementes which all the wycked are wonte to doe And the word which ye heare is not mine C. Leste the disciples should fall or slide awaye for the obstinat wickednes of the worlde Christ seketh againe to confirme his doctrine when he testifieth the same to be of God and not deuised in earth by man And in this consisteth the stedfastnes of our Faith yf so be we know God to be our guide and are grounded vppon nothing else but vppon his eternall truth Therefore howe much soeuer the worlde doth rage in his madnes let vs followe the doctrine of Christ which far surmounteth heauen and earth In deuiding the worlde to be his he frameth him selfe to his disciples as if he shoulde saye that the same was not of men because he faythfully deliuered that which was committed to him of his Father Neuertheles let vs knowe that for somuch as he is the euerlasting wisdome of God he is the onely well spring of doctrine and that they haue spoken by his spirite which haue bene Prophetes from the beginning A. Diuers like sentences vnto this we haue heard before as My doctrine is not mine but my fathers which sent mee Also Those thinges which I haue heard of him I speake in the worlde 25. These thinges haue I spoken vnto you being yet present with you 26. But the comforter which is the holy ghost whome the Father wil sende in my name hee will send in my name he shall teache you all things and bring all thinges to youre remembrance whatsoeuer I haue sayd vnto you The Lord knew well ynough how rude and ignoraunt his Disciples were and that they were not capeable of those thinges which he spake the which they suff ciētly declared by questioning with hym as we haue heard first in Thomas secondly in Phillip and thirdly in Iudas For this cause lesse they shoulde be discouraged he promysed vnto them nowe the second time the holy Ghost the spirit of truthe which shoulde be vnto them a continuall teacher and which shoulde abyde with them
in their mindes and should teach tel them all those things which they had so often tymes all ready heard but not playnly inough for them to vnderstand partly because of their rudenes and partlye by reason of the sorrow of their hartes C. The Lorde at that time sowed the seede of doctrine which for a time laye as it were choaked in his Disciples Therfore he exhorteth them to hope wel vntill such time as the doctrine brought fruit whiche as yet might seme vnprofitable In fine he affirmeth vnto theÌ„ that plentifull matter of consolation was in that doctrine whiche they had heard The whiche although it dyd not by and by appeare vnto them yet neuerthelesse he wylleth them to be of good cheare vntill the Spirite the internall Scoolemaster spake the same in their harts A very profitable admonitioÌ„ for al men Except we haue by and by all that Christ teacheth we are weary and count our labour lost in trauelyng about obscure matters But we must bring with vs prompt docillytie and aptnesse to be taughte wee must geue dilligent eare be attentiue yf so be we desire to profit in the Scoole of God but specially we haue néede of sufferance vntyl such tyme as the spirit doth reueale that which as we thinke we haue red and hard very often This poonishment Esay threateneth to the vnbeleuing that the worde of God should be vnto them as a shut booke but the Lorde doth after this manner oftentimes humble his seruaunts Therefore we must paciently and quietly wayâ—e for the tyme of reuelation and must not therefore reiect the worde R. Fyrst of all we learne by this place that the holy Ghost is geuen to the Church of God the Father through the Mediatour Christ who hath purchassed the same of the Father that wée might be the sonnes of God by adoption C. Secondly we learne that the external preaching of the Gospel shal be to no purpose excepte the derection of the spirite be Ioyned therewith Therefore God vseth to teach by two maner of wayes namely by the outward sounde of his worde proceding out of mens mouthes and by the inwarde operation of his holy spirit and this be doth at diuers times according to his goodwil and pleasure T. Example here of we haue in the Actes of the Apostells of whome Saynt Luke wrighteth thus VVhose hart the Lorde opened so that he gaue dillygent heede vnto those thinges whiche Paull preached M. For we shall be alwaye taught in vaine withoute the Spirite of God be our teacher except he teach inwardly in the hart al doctrine is in effectuall yea although Christ should preache the same with his owne mouth Moreouer we are taught that the Doctrine of the Apostles is not of men but procéeding from the Spirite of GOD. For what other thing did they teache than that same which they had receyued from the holye Ghost R. This place is wonderfully construed by the wicked For they saye that Christ taught not all thinges but reserued many thinges for his Apostles to be reuealed by the holye Ghost of the which number they Iudge those wicked ceremonies of the Masse to bée But what doth Christ speake here C. What are all those thinges the teacher whereof hée promiseth that the Spirite shall be Hee shall sayth hee teach you al things and bring all thinges into your remembrance what ye shal do Wherevpon it followeth that there shall no newe reuelations In these fewe wordes all those things are confuted which Sathan hath brought into the church vnder the pretence of the holy ghost The Mahumetes and the Pope haue all one beginning of religion they boath affirming that the perfection of doctrine is not contained in the scripture but procéedeth from the reuelation of the spirite With these also agrée the Anabaptists and the Libertines But they are ledde by a sedusing Spirite and not by the spirite of Christ who thruste in straung Doctrine contrarye to the Gospell For Christ promiseth the holye Ghost which shoulde as asubscriber confirme the doctrine of the Gospell M. For the holye Ghost deliuered no other doctrine to the Apostles than the very same which they had hearde before out of the mouthe of Christ Let vs therefore take héede of those which boaste of the reuelations of the holy Ghost if so be they offer vnto vs straunge Doctrine contrarye to that which wée haue receyued of Christ 27. Peace I leaue with you my peace I giue vnto you not as the worlde geueth giue I vnto you let not your hearts be greeued neither feare Peace I leaue with you Bv. The Lord persisteth still in all one argument of consolation M. And hee obserueth the manner of friendes departing away who when they take theyr leaue of theyr friendes are wont to leaue somewhat with them in steade of a blessing and doe wishe them peace and health C. By the name of peace hée meaneth prosperous successe alluding to the manner of his countrie as if hée shoulde saye I leaue with you my farewell M. And very aptly he placed this worde leaue to giue his Disciples to vnderstande that hée left his peace with them after his departing Peace wished and giuen by christ to his Apostles C. But strayght after he addeth that this peace is far more excelent than that which is commonly among men who often times for an outwarde shewe and fashion onelye haue peace in theyr mouth or if they doe wishe peace from theyr hearte to any man yet notwithstanding are not able in verie déed to giue the same But Christ sheweth that his peace doth not consiste in bare wishing but that it is also Ioyned with effecte As if he should saye I haue toulde you allready that I will not leaue you comfortles and that ye shall not dwell in the earth destitute of my helpe For although I be absente in bodye yet notwithstanding I will be present with you as God deliuering you from all euells in suche wise that your enemies shall neuer be able notwithstandinge their great malisse to dawnt your courage Thus ye shal be free from feare and Godes power shall protect you which shall reueale such secret misteries to your quiet mind as other mens mindes are not able to comprehende And nowe I giue vnto you peace not simplye or the common peace but my peace And because there is great difference betwéene the peace of the worlde and the peace of Christ hée addeth by and by these wordes Not as the worlde giueth giue J vnto you For the worlde calleth that peace which the truth calleth warre as the ydle and secure lyfe in pleasures not troubled with aduersitie For many misfortunes calamities and the iust wrath of GOD also followeth this A. For when the wicked shall saye Peace Peace of this worlde and all thinges are safe then shall sodayne destruction come vpon them euen as vpon a woman trauayling with Childe 1. Thes 5.3 and they shall not escape Bv. But the
that comforter will not come vnto you But if I departe I will sende him vnto you B. He bringeth them from the consideration of his departure to thinke of his instante kingdome M. to the ende they considering the profite which they shall haue by his departure might put awaye all sorrowe and heauinesse of hearte C. Therefore hée testifieth that his absence shall be profitable that they myght cease to desire to haue him present before their eyes and he vseth the forme of an oath For because wée are carnall thereis nothing more hard than to plucke this preposterous affection out of our mindes by which we pull Christ out of heauen vnto vs. And hée sayde that this was profitable for them because they coulde not be endued with the holye Ghost except hée forsake the worlde For this presence of Christ is more profitable and to be desyered of vs by whiche hée offereth himselfe vnto vs by the grace and power of hys spirite than if hee were present before our eyes M. Also let vs noate that hée sayth not It is good for mée that I goe awaye but It is good for you Let vs well remember this sayinge of Christ For it is proper vnto him to doe all thinges for vs and for our profite and nothing for himselfe The voyce of Caiphas that false high Prieste was far otherwise Ioh xi xâ— For he sayde according to his owne faction It is good for vs that one man dye for the people On the contrarye parte the voyce of Christ is It is good for you So the Apostle sayde Phil i 27 I am in a straight betwixt two hauing a desire to be loosed and to be with Christ which is much farre better Neuerthelesse to abidein the flesh is more needefull for you Séeing therefore Christ the Sonne of God was so carefull for oure profite let no man hereafter séeke that which is hys owne i Cor i0 24 but euerye man anothers welth M Therefore Christ ascended to his Father for our profite euen as for our profite hée descended from heauen For hée is entered into the verye heauens to appeare now in the sight of god for vs. Heb 9 24 But hée being in earth Math 3. i6 coulde hée not sende hys spirite the which as wée know came and rested vpon hym when he was baptised and which was neuer seperate from him Wée answere C. Christ taketh this as graunted vnto him that what soeuer the father hath decréed shall stand And verely when the Lorde hath once shewed what he will haue done it is but foolishnesse to dispute about the possibilitye Therefore let it content vs to knowe that Christ departing corporallye not onely the holy Ghost but also the Father and the sonne are spirituallye present with the faythfull R. For Christ hadde preached much of his kingdome of lyfe and of righteousnes but so long as he was present in bodye the Apostles looked for nothing that was in him but that which was carnall as for a carnall kingdome corporall lyfe and for externall righteousnesse But after he was risen againe and ascended into the heauens it was manifested by the reuelation of the spirite that the kingdome of Christ is not corporall nor his life carnall i. Pet 2.25 but that his kingdome and life are spirituall that is deuine and euerlasting A. For hée is the true Shepherde and Bishoppe of our soules 8 And when he is come he will rebuke the worlde of sinne and of righteousnes and of iudgment C. Omitting the varietie of expositions which the obscurenes of this place hath occasioned wée will dilygently and brefely declare the meaninge of Christe in these wordes Hée had promised his spirite vnto his Disciples and now hée commendeth the excelencie of the gyfte by the effecte because this spirite shall not onely gouerne sustayne and defend them alone but shall also more largely shed foorth his power and efficacye He will rebuke the worlde of sinne That is to saye he will not remaine shut vp in you but his power shall shew foorth it selfe in you to the whole worlde Therefore he promiseth vnto them his spirite which shall be the Iudge of the worlde and by which theire preachinge shal be so liuely and effectuall that it shall rule and subdue those which before by vnbrideled libertie wente at randam without feare or awe But wée must noate that Christ speaketh not here of secrete reuelations but of the power of the spirite which appeareth in the externall doctrine of the Gospell and in the outwarde voyce of man For wherof commeth it that the voice of a man shoulde pearce and enter into mens mindes take roote there and fructefie making of stoanye heartes fleshie hartes and renewing men 2 Cor 3 6 but onelye because the spirite of Christ quickeneth the same Otherwise it should be a â—ead letter and a vaine sounde euen as Paull plainly teacheth when he calleth himself the Minister of the Spirite because God wrought mightely in his doctrine The sence meaning therefore is that when the Apostles shoulde bée indewed with the spirite they should also be armed with heauenly and deuine power wherby they should haue iurisdiction and Rule ouer the whole worlde But this is rather attributed to the spirit than to them because they shall haue nothing of theire owne power being only ministers and instrumentes but the spirit oenely shall rule in them Vnder this name world he cemprehendeth as well those which should be truly conuerted vnto Christe as hipocrites and reprobates For the spirite rebuketh men by to wayes in the preaching of the Gospell For some are seriously touched insomuch that they humble them selues of their owne accorde and do willingly yelde them selues vnto the Iudgemente by which they are condemned Other some althouge they cannot cléere them selues yet notwithstandinge they do not yéelde with their whole harte nether submit them selues to the power and rule of the holy Ghoste but being rather constrained do fret and fâ—me inwardely and being conuinced and confounded do not cease notwithstanding to be obstinate To rebuke in this place signifieth to conuince As if hée should say he shall make manyfest that the wrath of God is reueled from heauen against all fleshe againste all mortall men who although for the moste parte they fayned and counterfeyted godlines haue helde notwithstanding the truth of GOD reuealed vnto them in all impietye and vnrighteousnes as sayth the Apostle C. And the saying of Saint Paule in his fourtéene Chapter of his Epistell to the Corinthians serueth greatly to the vnderstanding of this place where hée speaketh of a lyuely kind of rebukeing as when God bringeth his electe by the preaching of the Gospell to repentance In fine we haue here described vnto vs in Christ the singuler excelency of the holy Ghost because God by his meanes wyll erecte his tribunall seat to iudge the whole world 9. Of sinne because they beleeue not on mee C. He sayeth that the
did not here plainly affirme that the holy Ghost hath no other office than to establishe the kingdome of the sonne of God and to ratefye and confirme that for euer which the Father hath geuen vnto him To what ende then pertayneth the doctryne of the spirite Math. 17 5 Not to drawe vs from the scoole of Christ but rather to establishe and confirme that voyce by which we are commaunded to hear him Otherwise he should diminishe the glory of Christ which sayeth Hee shall glorify mee c As if he should saye After the holye Ghost shal be reuealed ye shall preach the Gospell to the whoale world and ye shall tell foorth my most gloryous vyctorye ouer the worlde sinne death Sathan and hell the which shall tourn to my great glory M. Let them noate and consider this which bragge and boast of the instruction and reuelation of the holy Ghost in the Churche The worke of the holye Ghost is not to gloryfye our strength wisdome and merittes but Christ which cannot bee glorifyed but in our heartes mortefyed and voyde of our owne ryghteousnesse C. When Christ addeth that the holye Ghoste shall take of his he geueth vs to vnderstande that we receiue his spirite to this ende that we might enioye his benefits For what doth it profite vs Surely it bringeth to passe that we are washed with the bloud of Christ that sinne is abolished by his death in vs that our ould man is crucefyed that his resurrection is of power to bring vs to newnesse of lyfe and finally that wée be pertakers of all his benefits and graces Therefore the spirite geueth vs nothing which is not in Christe but taketh from Christe to geue vnto vs. The lyke also wee muste thinke of doctrine i. Cor. i 30. For he doth not illuminate vs to drawe vs any whit from Christ but to fulfill that which Christ speaketh namely how that Christ is made vnto vs wisedome For it openeth vnto vs those treasures which are hidden in Christ To be short the Spirite doth in ritch vs with no other treasures than with the ritches of Christ that in all thinges Christe may be gloryfyed 15. All thinges that the father hath are myne Therefore sayde I not vnto you that hee shall take of mine and shewe vnto you C. Because Christ had séemed to haue spoken arrogantly lest he myght seeme to deminishe the glory of the father in saying Because he shall receiue of mine he strayght waye maketh mencion of the Father and confesseth that he hath all that from the father which he geueth vnto vs by his spirit But when he sayth that al things which the Father hath are his he speaketh in the person of a mediatoure because they shoulde drawe and receiue from the fulnesse of the same He alwayes hath respect vnto vs and speaketh of his Ritches to inuite vs to enioye the same and among the benefites which by his hand wée receiue from the Father hée reckoneth vp the spirite M. Let vs consider therefore of what dignitye the sonne of GOD is If all thinges are his whiche belong vnto the Father then is he of equall wisedome power and dignitye with the Father Mat. 11.27 and Lorde of all Herevpon it commeth that the Apostle Paule sayeth All thinges are youres and you are Christes i. Cor. 3.21 and Christ is Goddes M. Howebeit Christ speaketh not so muche here of his secréete power as hée doeth of his office 16. After a while and yee shall not see me and againe after a while and ye shall see me for I go to the Father M. The tyme was euen at hande that the Disciples being depriued of the presence of Christ shoulde bée verye heauy and sorrowfull the which sorrowe strayte after the resurrection of Christ shoulde bée tourned into greate ioye By the promise of this euerlasting ioye to come hée comforteth their mindes againe with these wordes B. I therefore speake vnto you of the holye Ghost the comforter by whome hereafter ye must be taught all thinges because the tyme is verye short which I haue to tarrye with you in the fleshe For euen anon I shal be caryed to death but shortly after I shal be restored to you againe but after another manner that is to saye by the presence of my spirite C. Howebeit othersome expounde it thus Ye shall sée me when I am rysen againe from the dead but it shall bée but for a short tyme because strayte after I shal be receyued into heauen But by this consolation he doth rather mittigate the sorrowe which they might conceyue by his absence affyrming that the same shoulde not bée long and so he commendeth the grace of his spirite by which he shoulde be with them for euer And it ought not to séeme absurde that he affyrmeth him selfe to be séene when he dwelleth in his Disciples by his spyrite for although he bée not discerned with our eyes yet notwithstanding Faith beholdeth Christes presence his presence is felt and seene with the eyes of fayth It is true which the Apostle sayeth VVee knowe that so long as wee are at home in the bodye 2. Cor 5.6 wee are absent from the Lorde For wee walke by fayth not after outward apperance Therefore the grace of the spirite is a glasse for vs in the which Christ wyll be séene according to this saying of Paule Though wee haue knowne Christ after the fleshe 2. Cor. 5 6 nowe yet henceforth knowe wee him henceforth no more 17. Then saide some of his Disciples betvven them selues vvhat is this that hee saieth 18. vnto vs After a vvhile and ye shall not see me and again after a vvhile and ye shall see me and that I go to the Father M. The matter it selfe of the which the Lorde spake as it was rare and seldome hearde so was it obscure vnto the Disciples and not easye to bée conceyued R. For fleshe and blood is deaffe at the Preaching of the Crosse and vnderstandeth nothing that is spoken of the Crosse For howe oftentimes had hée toulde his Apostles that hée woulde goe vnto the Father and take possession of a newe kingdome Howe often had hée made mencion of his Passion Notwithstanding they doe not as yet vnderstande the same so blynde is our nature in the worde of God without the spirite of Christ Suche is the doctrine of Christ that it requireth not carnall hearers but spirituall bearers and this is the cause that so fewe doe truelye vnderstand the same Notwithstanding wée must noate that not all but some of the Apostles not vnderstanding the wordes of the Lorde spake thus among them selues for they were not al of like capascity and wisedome 19. Iesus perceiued that they would aske him and sayde vnto them Doe yee enquire among your selues of that I saide After a while and ye shal not see mee and againe after a whyle ye shall see me R. This is an example of gentlenesse and carefulnesse Of gentlenesse in
that euell Where hée sayeth that they haue ouercome who are as yet in the middest of the skyrmyshe But our condition differeth far from theyrs which fight vnder the standerdes of men For Mars to them is doubtfull and the successe of the battaile vncertaine but wee before wée encounter with the enemye are conquerours because our head Christ hath once ouercome the whole worlde for vs when he ouercame Satan the Prince of this world So that hée maye paraduenture afflicte the children of God but hee can neuer haue the victorye for that the cause belongeth to Gods kingdome By the name of the world in this place Christ reprehendeth all that is contrarye to the saluation of the Godlye in speciallye all corruptions the whiche Sathan abuseth to intrappe and beguile vs. B. Therefore the worlde is so ouercome by Christ that it maye onelye profite vs but not hurte vs yf so bée through Faith which is the victorye of the worlde wée cleaue faste vnto Christ to the end ⧠The .xvij. Chapter 1. These wordes spake Iesus and lyfte vp his eyes to heauen and sayde Father the houre is come glorifye thy sonne that thy sonne also maye glorifye thee R. HITHERTO from the thirtéen Chapter Christe hath taught that he was sent of the Father into this world and that hee woulde goe to the Father againe Beside this he confirmed with many comfortable consolalations all those that beléeue in him against the offence of the Crosse specially with the last comfortable precept in the Chapter going before Be of good cheere I haue ouercome the worlde For wherevnto soeuer thou haue respect whether it bée vnto corporall thinges or spirituall thinges the Crosse is alwaye obiected C. Wherefore the comming of the holye Ghost being promised by him he made them to haue better hope and also debated the matter at large concerning the glorye and excellencye of his kingdome R. And nowe he prayeth his Father fyrst that his Father would glorifye him seeing that the Ministerye of the Gospell was now fulfilled and the power of his glorifycation come Then he prayeth for his Apostles And last of all for all such as should beleeue through the Preaching of the Apostles M. Therfore Christ addeth a Prayer to that doctrine by the which he instructed and confirmed his Apostles and such a prayer as agreed with the present cause of the which he had spoken so largely This is a most excellent order and dilligentlye to bée obserued and noated not onelye of all the Ministers of Christ but also of the Faithfull that they turne from Doctrine to prayer For doctrine wyll be coulde except the same bée made effectuall by God Wherefore hee geueth an example to teachers not onelye to bée painefull in Preaching the worde but also by vsing prayer therewith to call for helpe from God that it woulde please him by his benediction to make the same fruitefull M. For whether thou teache or bée taught wée must not looke to receiue encrease and fruite by man but we must make our humble prayers vnto GOD who geueth boath to him that teacheth and to him that heareth increase and profite C. To bée short this prayer of Christ 1 Cor 3 7 was as it were a sealing of the former doctrine boath that it might bée fyrme in it selfe and also that the Disciples might geue credite therevnto and stedfastly beléeue it C. And in this Chapter Christ manifesteth his Priesthoode of whome it is written Thou art a Priest for euer after the order of Melchisedech Also Psal ii0 4 In the dayes of his fleshe hee offered vp prayers and supplications with strong crying and teares vnto God Heb. 5 2 which could saue him from death and he was hearde out of the feare M. Christ taught before nowe he prayeth Prayer preaching ioyned togither shortlye after he purposed to offer vp him selfe an acceptable sacrifice to God his Father C. And wheras Iohn sayth that Christ prayed lyfting vp hys eyes vnto heauen it was a token of greate feruencye in prayer For by thys Iesture he declared that hys minde and affection was rather in heauen than in earthe that leauing men he myght haue familliare talke wyth God Also he looked vppe to Heauen not because God is included ther who replenisheth the whole earth but because hys Maiestie there specially appeareth Ierem. 27. But concerning thys matter we haue spokē more in the eleuenth Chapter goyng before begynning at the fourty and one verse Father the houre is come M. In that Christ prayed openly and in the heareyng of hys Disciples it was not done wythout cause He loueth sylence and secrete prayer Math. 6.6 as Christ him selfe not onely in wordes but also by his owne déede taught in goynge aparte when he woulde praye into the wildernesse Math. 14.23 or else into some solitarye place but that kinde of prayer which the Lord vsed here was not onelye done for prayers sake but also for consolation and instruction And thys maner of open praier did not onelye perfite the Disciples but hath also brought vnto vs great consolation and instruction C. Fyrste of all Christ prayeth that hys owne kingdome might be glorifyed that he againe might set foorth the glory of hys Father He sayeth the hower is come bycause althoughe he was manifested by miracles and by all maner of power to bée the Sonne of God yet notwythstanding as yet hys spirituall kingdome was obscure which shortlye after gloriouslye shined Also he sayeth that the hower was come not which man had appoynted but the hower which was decreede by God R. But some wyll saye what meaneth thys that Christe prayed beyng assured of hys glorification I aunswere that assuraunce is the principall cause of hys prayer For except thou be sure certayne to obtayne thou prayest in vayne Prayer if it be effectuall proceedeth from faith For effectuall prayer muste spring from fayth and fayth is dyrected to the fyrme and stable promyse of God Wherefore except fayth be annexed to the vndoubted promyse it cannot bee that thou shouldest obtayne Math. 6.12 Thus we praye daylye Forgiue vs our dettes as wee forgiue our detters when as Christ purchased vpon the Crosse remission of our dettes many yeares before C. Therefore thys prayer was not superfluous because Christ so dependeth vppon the wyll of God that notwythstandyng be knewe that he must pray for that which was promised vnto hym sertainelye to come to passe God vndoubtedly wyll bring that to passe which he hath decrede though the whole worlde doe gaynesaye and resiste the same but yet neuerthelesse it is our parte to craue that at hys handes by prayer which hée hath promised bycause thys is the vse of promyses to styrre vs vppe to praye M. Furthermore we must consider that he saith not God glorifye me but Father glorifye thy sonne Fyrst of all it expresseth a trust and prerogatiue of the Sonne towardes the Father then it putteth a difference betwene the
glorification of others of the godlye and of the Sonne of God signifiyng that he doth not aske of God a generall glorification of the godly but a speciall glorifying of the Sonne of God That thy sonne maye glorifie thee He meaneth that there is a mutuall glorifying of the Father and of the Sonne For to what ende appeared Christ but onelye to brynge vs vnto the Father Wherevpon it followeth that what soeuer honour is brought vnto the Father the same is brought vnto Christ and contraryewyse A. And he which honoureth not the Sonne honoureth not the Father which sent hym Wherevppon in another place he Ioyned the glorye of the Father and the Sonne togyther as when he sayde Iohn 11.4 This infirmitie is not vnto death but for the glorye of God Iohn 5.23 that the Sonne of God maye bee glorified thereby M. So that héere we see the disposition of the true sonne of god he sayth not that thy sonne may be gloriouse in the whole world but That thy sonne may glorifie thee So that whereas he desireth to be glorified it is for the preseruation of the Fatheres glory Therefore not onely the sonne but the Father also him selfe is so vnknowne and obscure in this world and that not amoung the Gentiles onely but also amounge the Iewes that he can not bée glorified but by his sonne C. Finally we must alwaye remember what person Christ in thys sustayneth for we must not consider his eternall diuinitye alone because he speaketh as hee was God manifested in the fleshe and according to the office of a Mediator B. Moreouer the sonne glorifyed the Father when he manifested hys power and goodnesse and the Father glorifieth the sonne in that hée hath exalted hym set him on his right hand to be the Lord and Sauiour of all and hath made hym to bée knowen by the preachyng of the Gospell This thing the Lorde plainely ynough declareth when hée sayeth as foloweth As thou hast giuen him power ouer all flesh that he shoulde giue eternall lyfe to as manye as thou hast giuen him R. Thys is that glory wyth the which the father glorifyed the sonne namely that he might be the Author of euerlasting life to all men which beleue in him which are ment by thys worde fleshe For thys is the wyll of the Father that euery one which séeth the Sonne Iohn 6 46 and beléeueth in hym shoulde haue eternall lyfe But to be a Medtator to the Father and to to be the Author of euerlastyng lyfe is not greater honour and glorye C. The power ouer all fleshe signifieth the Rule and dominion whych was gyuen vnto Christ when the Father appoynted hym to be the King and heade But wée muste noate the ende namely that he might gyue eternall life to all those that beléeue Christ therefore toke vpon hym rule and power not so much for hymselfe as for our saluation So that it is méete that wee willinglye submitte our selues vnto Christ not onelye to obay God but also because there is nothing more amiable than that subiection seyng it is vnto vs the cause of euerlasting lyfe M. But as touching thys present place we sée that eternall life is the gyfte of Christ and not the rewarde of our merits Secondlye that thys gyft is stayed vppon the power of God gyuen to the sonne Thirdly Life eternall is the free gift of god that euerlasting lyfe is not geuen to euerye one but onelye to the electe whome the Father hath giuen to the Sonne C For christ saith not that he hath rule ouer the whole worlde to giue lyfe vnto all men ▪ without exceptiō but he restraineth this grace to those onelye which are gyuen vnto hym But howe are they gyuen For the Father hath also made the Reprobate subiect vnto hym Aunswere Only the electe are of the peculiar flock of Christ the custody and charge wherof he hath taken vppon hym as a shepehearde Therefore the kingdome of Christ is extended to al men but it bringeth saueing helth to the elect only who gladly and willyingly follow the voyce of the shepehearde For others he constrayneth violently to obey hym vntyll at the last he breake them in peces with an Iron maule A. Therefore thys place agréeth very well with that which we redde before where it is sayde VVhatsoeuer the father gyueth me shall come vnto me Also This is the will of my Father which sent me Ioh. 6.37 that of all which he hath giuen mee I shoulde not loose one but rayse it vp agayne at the laste day This is life eternall that they might knovve thee the true God and Iesus Christ vvhom thou hast sente C. Nowe hée defineth the waye howe to geue lyfe namelye when hée illumineth and bringeth the electe into the true knowledge of God For he speaketh not here of the fruition of lyfe which we hope for but onely sheweth howe men shall come vnto lyfe And to the end this sentence maye be well vnderstoode we must fyrst of all noate that we are al in death vntyll such tyme as God doeth shyne who aloane is lyff and so soone as he hath shyned because we possesse him by Fayth we enter therewithall into the possession of lyfe Herevpon it commeth that the knowledge of him is rightlye sayde to bring sauing health M. But this knowledge is not gotten by our owne industrye but by the grace of God Therefore the sonne prayeth the Father to gloryfye him to the ende that he also may glorifye him againe and that so the elect hauing receyued the knowledge of them boath maye be made partakers of eternall lyfe No man therefore can knowe God but by Christ the sonne of God R. For no man hath séene God at any tyme the onelye begotten sonne which is in the bosome of the Father whiche hath reuealed him For he is the brightnesse of the glorye of the Father Iohn 1.18 And the lyght is knowne in brightnesse and glory Hebr. 1.3 C. Wherefore God is not knowne but in the face of Christ who is his liuelye and expresse Image Colos 1 15. In that therefore that the Father is set in the fyrst place it is not referred to the order of faith as though our mynde knowing God shoulde afterwarde descend vnto Christ but the sence and meaning is that God is knowne by a Mediatour set betwéene him and vs. M. And to knowe God the Father and Iesus Christ whome he hath sent is not simplye to knowe that God is God and that Iesus Christ is boath the sonne of God and the sonne of man but is to knowe the mistery of the Crosse of the receyued dispensation to redéeme mankinde from sinnes and death originallye comming from Adam The knowledge of God is lyfe eternall as that God is the Father of his onelye begotten sonne Christ and that he sent him for mannes saluation into the world by whose blood saluation belongeth to all menne as wel to the Iewes
affirmeth that he is God Now séeing there is one God it foloweth that Christ is one essence with the father and yet notwithstanding that they differ in something R. For the Father imprinteth the Image The sonne is the Image imprinted or expressed The father shineth and the worde is the very same brightnesse which doth shine M. Wherefore we must not feare lest the Euangelist shall appoint a newe God vnto vs against the law of God in the which it is sayde Psal 81 Thou shalt haue no newe God He cannot bée God which is not equall with God in sempiternity It is written There is no God before me neither is there any after me If this word be sprong foorth after God it cannot be God But the Euangelist taketh awaye this feare from vs séeing he saieth not And that word was made God But the worde was God Not because afterward it ceassed to be God God forbid How had that béene God which coulde afterward ceasse to be God But to the ende he might expresse the euerlasting diuinitie of the worde of God the which hath no beginning he sayde and God was the worde That is to saye In the beginning before the worlde was made before all times this worde was God A. But this confession of Christian fayth by occasion was the cause of manye persecutions For when the worlde coulde not attaine to knowe by carnall wisdome howe God woulde be manifested in the fleshe it persecuted the Apostles and Martires of Christ to the death because they séemed to affirme the pluralitie of Goddes when as they with great constancie of minde affirmed that to be true whiche this our Euangelist hath here put downe by plaine wordes namely God is the worde But truely Iohn doth not affirme that God is with God 2. The same was in the beginning with God M. The Euangelist repeateth those thinges which he spake euen now but so that he ioyneth together those thinges which were spoken seuerally For these two being ioyned togither In the beginning was the worde And the worde was with God do attribute vnto the worde an vndoubted Godheade And it is very well that they are repeated ioyntly and together which in déede are ioyned together least occassion shoulde be giuen to the malicious to gather and say that the worde was in the beginning but not by and by coeternall or of like eternitye with God which was somewhat before the worde Therfore he repeateth this that the same was in the beginning with GOD ascribing vnto him the like sempiternitie with GOD. C. And so those two former partes are gathered by him into a short conclusion that he was alwaies and that with God to the ende we might vnderstande the beginning to be before all time Nowe wée sée with how fewe wordes notwithstanding circumspectlie and Godlye the Euangelist hath handled the mistery of the diuinity the which thing if the Christians of olde time would haue followed the churches had not beene so miserablie and daungerouslye deuided neyther shoulde they haue geuen occasion to the subtil and busie aduersaries 1. Cor. 2 to contaminate and obscure the deuine maiesty with their impure inuentions We shall not come into the wholesome knowledge of the diuinitie but by the meanes of the mediator the man Christ Iesus Wherfore it shall be good to learne with Saint Paule to know Christ Iesus and the same crucified that thereby we maye humble ourselues and maye diligentlye prosecute the mortification of our fleshe according to our promise Furthermore we are here admonished not to fainte because we sée in this our time also manye wicked sectes to be sprong vp they are the dartes of Satan against the wholesome truth of the gospell the which is a manifest signe that the truth is amongst vs for otherwise he woulde not stirre 3. All thinges were made by it and without it was made nothing that was made Al things were made by it C. After he hath affirmed the word to be God and declared his eternal essence nowe hée proueth his deuinitie by his workes B. shewing by what meanes he did insinuate and secretlie reueale himselfe to the worlde First of all he did it by creation for by him all thinges were made without him there was nothing made that is made secondely both by the conseruation déede for by his blessing al things liue M. First of all therfore the Euangelist propoundeth the worke of the creation then he passeth to the woorke of redemption And he putteth the worke of creation in a most briefe compendium of all thinges the which Moyses more largely hath described All thinges saith he Heauen Earth Sea and all things else conteyned in them were made by him that is to say Heb. 1. Collos 1. by Christ the worde of God So saith the Apostle By whome hee made the Heauens also Saint Iohn therefore by these wordes doth bring a light vnto that which Moyses hath written to the ende we might vnderstande that those thinges which are written in the first of Genesis as concerning the workes of creation doe set foorth vnto vs the deuinity of Christ R. For Moyses euen in the beginning of Genesis affirmeth that God made all thinges by his worde which is the onelie begotten son of God Christ our Lorde saying Gen. 1. And God sayde Let there bee light and there was light And afterwarde he sayth Againe GOD sayde Let there be a Firmament Let the waters be gathered c. Let vs make man after our owne Image Whereby wée sée that to be true which the Prophet singeth in his Psalme Psal 33. By the worde of the Lorde the heauens were made and all the powers of them by the breath of his mouth Psal 148. And in another place he sayeth He spake the worde and they were made hee commaunded and they were created Colos 1 And the Apostle Paule sayth All thinges were made by him and for him and hee is before all thinges and in him all things consist C. Therfore the Euangelist goeth about here to shewe that the word of God had his eternall action euen in the beginning of the creation of the worlde For séeing that he was incomprehensible at the first in his essence his power was then openlye knowne made manifest by the effect M. But where as the Euangelist sayth in the pretertence or time past that all thinges were made by it we must not thereby gather that after the worlde was created and all thinges therein contayned GOD doth make nothing anye more by his worde but doth suffer all things to be done by chaunse and is as it werein the meane time ydle or a sléepe God forbid For those thinges whiche hée made by his worde hée gouerneth and preserueth with his euerlasting prouidence as testifieth our Sauiour Christ him selfe Iohn 5 saying My Father worketh hitherto and I worke And the Apostle Paule 1. Cor. 12 Gen. 2 VVhich worketh all in all For in that
he is sayde to rest the Seuenth daye from all his worke it is no otherwise to bée vnderstoode than that he ceassed from the creation of the Heauen and Earth which we sée not that hée lefte of to gouerne the same and to preserue it For hee beareth vp all thinges by his mightye worde Heb. 1 The which thing ought to bring no small consolation to the mindes of the Godly For so they learne to rest stay them selues on Gods prouidence without the which not so much as one héere of their heade can perishe Luke 21 R. For hée which féeleth by faith that all thinges depende vpon God he beléeueth also that he falleth into the handes of God when he forsaketh al thinges and entereth into death A. We are also here admonished that theyr opinion is peruerse and wicked which thinke this worlde to be euerlasting We learne hereby also that the Sonne of God was neyther made nor created séeing by him all thinges were made as sayth our Euangelist And without it was made nothing that was made R. This is an exposition of the sentence going before For all thinges were so made by the worde that without the same there was no creature made Now if all thinges were made by the worde it followeth then that the worde was not made Wherefore the worde is God and not a creature as Arrian dreameth And because Satan goeth verye much about to derrogate the glory of Christ it séemed good to the Euangelist preciselye to affirme that of all thinges that were created none ought to be excepted A. For God created all thinges by his sonne christ M. But we must not thinke that as one Idle hée made all things by his worde as by his seruaunt and therevppon to gather that Christ is lesse then the Father God forbid For he made al thinges by his worde not as by a seruaunt but as it were by his wisedome and power Neyther must we thinke that the Father being vnable of him selfe to make and create did set his sonne to finishe this worke God fobid For although it be written that he made all things by his worde that is to say by his onely begotten sonne yet the Father is not therby excluded from the worke nor made vnable but is ioyned to the sonne both in omnipotencye in glory and in all other thinges Therefore this place admonisheth vs that so often as wée beholde the heauen the earth the Sea and al thinges in them contayned we should consider the omnipotencye of God in them waying in our mindes that all these thinges were made without any labour without any paine without any difficultye without any other helpes by the worde onelye By this consideration the faithful may very much comfort them selues and may arme theyr mindes with this faith against all the enemies of God For when they consider the singuler omnipotencye of God in this that by the power of his worde hée made all thinges they are taught that there is nothing harde or impossible vnto God to be done which with his word onlye can make all thinges But wée must take héede that wée thinke not those thinges onely which are profitable and séeme in our iudgement to be the best to be made of GOD by Christ and not the other also which we haue in small reputacion or thinke to be hurtfull AVG. He made all thinges from the Aungell to the worme that crepeth on the grounde M. There be many thinges in the Creatures of God of the which we are ignoraunt and for that cause to the vnskilfull they séeme to be good for nothing There be many thinges which are iudged of vs to be hurtfull as Serpentes Woolues and suche kinde of wilde Beastes and therefore they are thought not to be made of God But we must thus thinke that God hath created nothing without great wisedom and speciall consideration If we be hurt with the Creatures as with Beastes with Water with Fyre with Windes we must not blame the maker but our sinnes and the naturall pride which is in vs to tame and bring vnder the whiche Flyes Lyce Fleas Woormes and such lyke were created The which we maye beholde in Pharao Herode and in others which were eaten with Lice woormes A. Therefore the woorde of God is the aucthour of all thinges 4. In it was life and the life was the light of men Jn it was life C. Hitherto the Euangelist hath taught that all thinges were made by the worde and now he attributeth the conseruation also of those thinges whiche are created vnto the same as if he shoulde saye that not onelye his sodaine power and vertue which by by passed awaye appeared in the creation of the world but also is euident to be séene in this that the order of nature abideth stable and firme But this life wherof the Euangelist speaketh may eyther be extended to those thinges that haue not life which notwithstanding liue after theyr manner Trees haue a kind of life whiche is called Vita vegetatiua although they want sence or else it may be expounded of those thinges only which haue life It maketh no great mater to which we referre it for the simple sence and true meaning of the place is this that the word of god was not only the originall of life to all creatures that they might beginne to be that which as yet they were not but also that it came to passe by his quickening power that they now continue in their estate For except his cōtinual inspiration of life should vphold the world it must needes come to passe that whatsoeuer hath life must néedes decaye and come to nothing B. According to the Psalmist Psa 104. If thou hide thy face they are troubled If thou take awaye their breath they dye and are turned againe to their dust For hée affirmeth that all life dependeth vpon the spirite that is to saye vpon the power of GOD and vpon the worde by the which all thinges beeing made consist and are preserued C. And that which Paule ascribeth to God saying In him wee liue mooue Actes 17. and haue our beeing Saint Iohn affirmeth to bée done by the benifite of the worde It is GOD therfore which doth quicken vs but by his eternall worde M. This also pertaineth to the Diuinity of Christ that he is written of the Euangelist to be the life yea and that which is more to be the wel of life Psal 36. as also in the Psalm For what thinges soeuer are made by him haue theyr life from no other than from him But no man ought to gather of the wordes of Saint Iohn that the Sonne of God after the Creation of the worlde lefte of to be the life For those thinges which are in GOD are euerlasting The life whiche is in Christ is euerlasting not onelye that temporall life whiche is in the creatures of this worlde but also that whiche shal be in the worlde
the worde of God was manifested in the fleshe For Christ did not onelye offer and set him selfe before the eyes of men to be séene but he woulde also be knowne by the testimonie and doctrine of Iohn Yea GOD the father sent him before to be a witnesse to his sonne Christ to the ende all men might the more easilie receyue the saluation offred of him R. Euen as therefore the Lorde GOD when he went about to make the worlde he reuealed him selfe out of the profounde darckenesse that is to say out of nothing by the word Euen so when he went about to restore the Faithfull and to repayre his Church he sent his Sonne appearing outwardlye and in the sight of men euen as if he had béene God in no point vntill at the length the glory of his Godhead more and more appeared for he was couered with the fragillitye of the fleshe and the shame of the Crosse least at the first sight he shoulde be knowen The which thing was foreshewed by Esay saying Esay 53 He is despised and reiected of men he is a man full of sorrowes and hath experience of infirmities wee hid as it were our faces from him hee was despised and wee esteemed him not Therefore when Christ shoulde come in the fleshe and couered with the shame of the Crosse he did not amis to send before his face a witnesse For so also the Lord foreshewed by Malachy that it shoulde come to passe saying Mala. 3 Beholde I sende my Aungell and he shall prepare the way before thy face This was Iohn the Baptist which was sent of GOD first that he might beare witnesse of Christ although his grace néedeth no testimony for the trueth is a sufficient testimony of him as he him selfe declareth in the fifth Chapiter saying Iohn 5 Ye sent to Ihon and he bare witnesse of the truth But I receyue not the testimonie of man But I speake these things that ye might be safe C. Therfore this our witnes was not ordained because of Christ or for Christes sake AVG. For because the sonne of God was so made man that the godhead laye hid in him there was sent before a great and excellent man by whose testimonie he might be founde more than a man And how coulde this man speake the truth of God Hee aunswereth to that and sayth that he was sent of God C. By the which wordes the Euangelist doth not confirme the calling of Iohn but doth onely make mention of the same by the way For this is not a sufficient certaintie or warraunt when men that runne of them selues boast them selues to be sent of GOD but the Euangelist speaking hereafter somewhat more of this witnesse thought it sufficient in one word to shew that he came not but by the commaundement of God after that we shall sée how hée affirmeth God to be the Aucthor of his ministerie Math. 1. Math. 3. Luke 3. M. And hée beginneth this part very wel of the forerunner Ihon as also the rest of the Euāgelistes doe For from the time of Iohns baptime that light hauing taken vpon it flesh Luke 2. Math. 2. began to be reuealed And although at the time of his Natiuitie certaine beames begā to shine of that light as wée may see in the history of the Shepeherds of Simeon of Anna and of the wisemen yet notwithstanding whatsoeuer light had shined it vanished awaye by and by againe and was almost thirtie yeares euen to the beginning of his preaching obscured and darekened againe For this testimonie of Iohn was reserued kept euen vntill the same time in the which Christ woulde reueale himselfe to the worlde by the preaching of the Gospell and by the working of myracles that hée being the forerunner of Christ might prepare the way before him The whiche thing Iohn the Baptist sufficientlie declared by these wordes saying There standeth one in the middest of you whome ye know not Obiection C. But if any man obiect that the testimonie of Iohn is to weake being but a man that Christ thereby shoulde be proued to be the sonne of God wée may quickelie aunswere Aunswere that Iohn the Baptist is not cited as a priuate witnesse but because he was indued with aucthoritie from God he bare rather the person of an Aungell than of a manne Therefore he is not beautified or commended with the titles of his owne vertues but with this one that he was the Ambassadour of the mightye GOD. CHR. Iudge therefore none of those thinges which are spoken by him to be of man For he spake not those thinges which were his owne but the thinges that belonged to him that sent him and therefore he is called by the Prophete an Angell For it is the office of an Angell to speake nothing of his owne but that for which he is sent C. But we must note that the same which is spoken of Iohn is required to be in al the teachers of the Church namelye that they be called of God that the aucthoritie of teaching maye be founded on no other than on God him selfe For the Prophetes speake against such which runne being not sent of God Iere. 23. Rom. 10. They run sayth he and I sent them not Againe it is sayd Howe shal they preache except they bee sent And to be sent of God is to do the commaundement of God Whose name was Iohn C. The name is here expressed not onelye to discribe the man but also because it was geuen to him vppon consideration of the matter it selfe M. For the very name doeth containe in it selfe the signification of grace And iustlye he obtained this name which should be the foreronner and first preacher of the grace of God which was offered to the world by Christ And therefore by Gods appointment by the Aungell he receyued this name before he was borne and that not without the wonderfull admiration of his Parentes Luke 1. C. But the Lord had respect to the office to the which he ordained Iohn when he commaunded him to be so called by the Angell that thereby all men might knowe him to be a proclaimer of the diuine grace of God 7. The same came for a witnesse to beare witnesse of the light that al menne through him might beleeue The same came for a M. Nowe consequentlye he teacheth to what purpose Iohn was sent of GOD He came sayeth he to testify C. that he might prepare a Churche vnto Christ For he inuiting and calling all men vnto Christ doeth sufficientlye declare that he came not for his owne cause But to know from whence to whom what time Iohn came that which is contained in the thirde of Luke maye serue This our Euangelist after he had sayde that he was sent of GOD addeth this onely which was more necessarye namelye to what purpose he came being sent of God namely to beare witnesse M. The Prophetes also which were before Iohn came to witnesse that is to saye
sauiour as hée had a body so also he had a Soule And the scripture when it calleth men fleshe it doeth not thereby make them voyde of Soule It is verye manifest therefore that the woorde being begotten before all worldes of the Father and whiche was alwayes with the Father was made man Iohn 2 M. We must also take héede least we thinke the woorde to bée sayde to bée made fleshe in that sence that the water is sayd to bée turned into Wine For there the water was so made Wine that it left of to be water any more and was onely wine but here the word was not so made flesh that it should ceasse to be the word that is to say God should be now nothing more then fleshe God forbid For it can not bée that God should be chaunged into man and should then cease to be God The diuine substaÌ„ce of the worde will neyther admit mutacion or ende séeing it is immutable and infinite or without ende Morouer the fleshe of Christ hath not left his proper nature and is chaunged into the worde God forbid this also For else as Christ is there depriued of his diuinitye euen so here he should bée depriued of his true humanitye in so much that he should not bée nowe true man neyther truely conceyued nor truelye borne neyther yet truely suffered nor dead and consequentlye neyther truely raysed againe from death M. Let vs therefore firmelye holde and beléeue that GOD was made man that hée tooke vnto him that which before he was not Two thinges to bee beleued and that he lost not that which he was C. And therefore in this principle of Faith there are twoo principall thinges of vs to be beléeued namelye that twoo natures in Christ were so ioyned and come togeather into one person that one and the selfe same Christ was both verye God and verye Man And that the vnitye of persons doth not let but that the seuerall natures doe abide distinct in so much that the Diuinitye doth retaine and kéepe whatsoeuer is proper vnto it and the humanity hath also that to him selfe which belongeth vnto it A. And if we beléeue these twoo principles we shall easilye driue awaye all errours which Satan hath brought in by his Ministers touching the Diuinitye and humanitye of Christ For Nectorius Eutiches Seruetus and the Anabaptistes haue brought no smal contumelye vnto Christ in going about some of them to robbe him of his Diuinitye and some of them of his humanity And dwelt amongst vs. R. That is to saye The Sonne of GOD hauing taken vppon him our fleshe liued amongest vs men spake with vs and did eate and drinke with vs. M. Herevppon the Prophete called Christ Emanuel Esay 7 that is to saye God with vs. B. For he being in the forme of God thought it not robbery to bée equall with God but made him selfe of no reputacion taking on him the forme of a seruaunt Philip. 2 and made in the likensse of men and founde in figure as a man R. And againe it is sayde God was manifested in the fleshe iustified in the spirite 1. Timo. 3 seene of Angelles preached to the Gentiles beleeued on in the world and receyued vp into glorye C. But it is doubtfull whether the Euangelist speaketh generallye of men or of him selfe onelye and of the rest of the Disciples which were eye witnesses of that which hee sayth It is most likelye that he speaketh of him selfe and of his fellowe Disciples for he addeth saying And we saw the glorye of it M. He hath the same wordes almost in his Epistle saying That which was from the beginning 1. Epist 1 which we haue heard which we haue seene c. For although the glorye of Christ might be séene of men yet notwithstanding it was vnknowne to the greater part by reason of blindnesse Onely a fewe whose eyes the holye Ghost opened sawe this manifestation of glorye The summe and effect of these woordes is that Christ was so knowne to be man that he shewed forth somwhat in him selfe to bée seene of men to be far more excellent Whervpon it followeth that the Maiestye of GOD was not abased although it was compassed about with fleshe It laye hid vnder the basenesse of the fleshe but so notwithstanding that it shewed foorth his brightnesse M. Iohn sayeth not we sawe his essence but we sawe his glory No man séeth nor hath séene the verye essence of the worde But the beléeuing Apostles sawe his glorye B. The which as it was speciallye séene of thrée of the disciples in the mount Thabor Math. â—7 Euen so by his gloryous resurrection and Assention it did mightelye shine and was openlye exhibited to be seene of all the Disciples M. Therefore by this worde glorye he vnderstandeth those thinges which set forth the glory of this worde that is to saye whiche are certaine shewe tokens of his Diuine goodnesse wisedome and power Euen as in the Chapter following Saint Iohn sayth After Christ had made VVine of water He manifested sayth he his glory A. And Christ him selfe hearing of the death of Lazarus sayth This sicknesse is not vnto death Iohn 11 but for the glorye of GOD that the Sonne of God might bee glorified thereby M. And because the Apostle sawe all these thinges Saint Iohn testifieth of them in this place saying And we sawe his glorye For in these thinges the glorye of Christ was declared As the glory of the onely begotten sonne of the Father C. This worde As is not of improprietye in this place but it rather signifieth a true and perfect approbation Ephe. 5. Euen so when Paul sayth VValke as children of the light he meaneth that we should truely testify by our workes the verye same that we are the children of the light The Euangelist therefore meaneth that the same glory was seene in Christ which did agree and belong to the sonne of God and was an assured testimony of his Diuintye M. For testimony is geuen of Christ not as of some holy man and Prophete of GOD which was conuersaunt among them and whose glory they sawe Exod. 34 as the Israelites also sawe the glorye of Moyses which he had in his face neyther as of a glorious King of this worlde which kinde of glorye some of the Disciples desyred saying Graunt that wee maye sit in thy glorye the one on thy right hande and the other on the lefte the which also the Iewes foolishlye looked for at the comming of theyr Christ But as of the incarnate and onely begotten woord of GOD the which is called by the Apostle Hebr. 1 The brightnesse of the glory of the Father And the Euangelist here calleth the word onely begotten because he is the only begotten sonne by nature as if he should place him aboue men and Angels should attribute that vnto him which belongeth vnto no other creature But we must not thinke that theyr faith did sée
without measure most aboundantly with the holy Ghost and hath powred the same vpon the Beard and skirtes of his cloathing that is to saye vpon the faithfull And as in the first Natiuitye wée all receyued of the fulnesse of Adam euen so in the newe byrth wée all are ouerwhelmed with the fulnesse of Christ For Adam is a Tipe of Christ as Saint Paul sheweth in the fift Chapter to the Romanes C. But to returne to the woords of Iohn the Baptist First of all he sheweth that wée are voyde euery one of vs of al spiritual goodnesse For Christ aboundeth to this ende that hée might supplye and helpe our lacke ease our neede and satisfye our hunger M. The whiche Saint Paul confirmeth by these words VVhat hast thou O man 1. Cor. 4 which thou hast not receyued C. Secondlye he admonisheth that so soone as we depart from Christ wée doe in vaine séeke for any benefite bée it neuer so small because GOD will haue all goodnesse to rest in him alone Therefore wée shal finde Angels and men drye Heauen voyde the Earth barren to bée short all thinges nothing if we will be made partakers of the giftes of God otherwise than by Christ Thirdly he teacheth that we ought not to feare lest we should want any good thing if so bée we drawe at the fulnesse of Christ the which is so filled with al heauenlye treasure that we shall féele the same to bee in verye déede a bottomlesse well And Iohn maketh him selfe one of the reste that wanteth perfection not for modestye sake but that it maye euidentlye appeare that none at all ought to bée excepted M. Let vs heare therefore both the voyce of GOD and also the voice of his Saintes The voyce of God is Math. 1◠Esay 55 Come vnto me I will refreshe you Heare me and your soule shall liue The voyce of the Saintes is We haue nothing of our selues those thinges which we haue come from another Craue of him of whose fulnesse we all haue receyued By this place also they are to be admonished taught which haue so receiued of this fulnesse of Christ that they possesse more than others eyther in the knowledge of GOD eyther in temporall blessinges that they inuert not nor abuse the nature of Christes benefites For as they came vnto vs of his frée liberalitye and goodnesse so they must bée communicated and geuen by vs to others liberallye that the néede of others maye bée supplyed and holpen by our fulnesse He doth iniurye to the benefites of Christ receyued which eyther gréedelye kéepeth them to him selfe or which by filthye riote vainelye wasteth them Of this matter saint Paul admonisheth vs in his Epistle to the Corinthians 2. Cor. 8 And grace for grace M. This place is diuerslye expounded Some vnderstande the first grace to bée that by the which through Faith we receyue remission of our sinnes the other grace to bée life euerlasting the which kind of grace is geuen to the faithfull according to this saying of the Apostle but the grace of God is eternall life Rom. 6 But other some will haue the first to bée that whiche in the olde Testament was geuen to the Iewes the other to be more copious and large and geuen to all men C. But the simple sence and meaning of the texte seemeth to bée this that whatsoeuer graces GOD doeth powre vppon vs they doe also spring from this well For whatsoeuer wée receyue of Christ he doeth not onelye geue it vnto vs as GOD but also the Father hath so geuen al thinges into the handes of Christ that whatsoeuer we receyue from God they come to vs by Christ as by a Conduite Pipe They iudge therefore rightlye which saye that we are watered by the graces powred vppon Christ This was the oyntment with the whiche he was annoynted that he might annoint vs all with him Wherevpon hée is called Christ that is to saye annoynted and we Christians that is to say annointed of him R. Therfore we haue receyued grace that is to saye God the Father fauoureth vs for grace that is to say because he fauoureth Christ his Sonne whose brethren we are and in whome we beléeue For this sayeth hée is my beloued Sonne Math. 3 in whome I am well pleased Wherefore the Father also loueth vs which by faith are made members of his Sonne M. First of all therefore we haue here to learne that we receyue not grace for our owne merites sake but for the worthinesse of Christ and his sake Secondlye let vs be admonished by the example of the Israelites not to neglecte the benefites of the grace of Christ A. that is as the Apostle sayeth That we receiue not the grace of God in vaine 2. Cor. 6 Thirdlye that we knowing how that wée receyue the blessinges of GOD in this life fréelye by Christ be confyrmed in the faith and hope of the blessinges to come Esay 64 2. Cor. 2 the glorye and greatnesse whereof the eare hath not hearde the eye hath not séene neyther hath it at any time entered into the heart of man For it can not bée that he which is touched with no féeling of the benefites of God receyued in this life shoulde conceiue in his minde a certaine hope of the blessinges to come 17 For the Lawe was geuen by Moyses but grace and truth came by Iesus Christ B. In that hée maketh mention of Moises by collation it is done by a figure called Occupatio For the Iewes alwayes boasted of Moyses althoughe in déede they beléeued him not Iohn therefore attributeth to Moyses that which was right namelye that the Lawe was geuen by him for he stoode betwéene God and the Children of Israel that he might shewe them the word of the Lord. For by this Law Christ set aparte they were so farre from finding fauour in the eyes of the Lorde that they were altogether guiltye of impietye and execrable For the Lawe accurseth so many as obserue not all those thinges which it commaundeth Herevppon it is that Paul calleth the Lawe the administration of death and condemnacion and a kylling Letter Deut. 27 Gala. 3 2. Cor. 3 A. But when we come vnto Christ we finde in him grace C. that is to saye the Spirituall fulfilling of those thinges which the lawe contayned in the letter we finde also in him trueth that is to saye a firme and sounde stabillitye of thinges The Euangelist therefore teacheth howe muche inferyoure the Mynisterye of Moyses was to the power of Christ M. Moreouer these twoo grace and trueth are oftentimes in the Scripture ioyned togeather C. but here by a figure called Hypallage they are bothe aptlye referred to one ende as if he had sayde That grace by which the trueth of the lawe standeth was at the length offered in Christ But because the sence wyll remaine all one it maketh no matter whether they bée ioyned or separated This truely is certayne that the
once about the the beginning of his Embassage and againe when he was redie to go out of the world to his father M. So soone therfore as he was entred into the Citye hée vewed the Temple Let this be the chéefe care of all men not onely of Bishops but also of al Magistrates that the kingdom and worship of God be sought for A. Concerning the prophanacion of the Temple and the couetousnesse of the Priestes reade the one and twentye of Mathewe 15. And when hee had made as it were a scourge of small cords he droue them all out of the Temple with the Shepe and Oxen and powred out the changers money and ouerthrew the tables Christ by and by goeth about to purge the Temple plainely affirming that the Temple of the Lorde is not a place of Marchandize Notwithstanding it may bée demaunded why hée began not first with doctrine for this séemeth to bée a troublesome and preposterous waye to correcte vice with violence before the same were assayed to bée remedyed by Doctrine But Christ had respecte to another matter For because the time was nowe at hande in the which hée shoulde openly discharge the office inioyned to him of the father he woulde after a sorte take possession of the Temple and plainelye declare his Diuine aucthoritye And to the ende all men might bée attentiue vnto his Doctrine it was méete that theyr sluggishe mindes shoulde bée wakened with a newe and vnwonted déede The Temple was now a place of heauenlye Doctrine When he went about to restore the puritye of Doctrine it was méete that he shoulde shewe him selfe to bée Lorde of the Temple Moreouer he coulde not bring any otherwise the Sacrifices and exercises of Godlynesse to theyr spirituall ende than in taking awaye the abuse Therefore this thing which hée did was a certaine beginning of that reformacion for the which hée was sent of the Father M. They which teache that externall euilles are not to bee taken awaye which are in the Churche except they bée first taken out of the hearts of men may by this place learne to alter their opinion For by this reason Christe shoulde firste haue taken Couetousnesse out of the heartes of the Iewes and afterwardes haue reformed the Temple But we sée the contrarye to bée done here of Christe He cast the Byars and Sellers out of the Temple although they kept couetousnes in theyr brestes 16. And hee sayde vnto them that soulde Dooues Haue these thinges hence and make not my fathers house a house of marchandise M. He doth not simplye dislike that Shéepe Oxen and Dooues are soulde to them which came farre of to offer Sacrifice séeing the same was appointed in the Lawe but because they were soulde in the Temple and because the Temple was made a house of marchandise which was a filthye token of speciall couetousnesse These thinges might haue béene soulde in certayne places without the Temple So at another time he suffered not a vessell to bée caryed through the Temple Wherfore if he so pourged this Temple which in a short time should perishe that it might not bée a house of marchandise what shall we thinke that he will do vnto those Temples at this daye in the which not onelye all thinges are soulde for filthye gaine but also such thinges as are most pernicious and altogeather fained are set forth to sale The Sacrifice of the body and blood of Christ is soulde 2. Peter 2. whiche they saye the Priest maketh being a mere fayned lye The deliueraunce of Soules out of Purgatorye is soulde when as theyr Purgatorye after death is nothing else but a Money matter of Priestes Remission of Sinnes is soulde whiche cannot bée bought The merites of Saintes with many thinges more offered to sale which money in déede in no wise may purchase He that considereth of these thinges what will he iudge of these Churches but onelye that they bée places of fayned marchaundise C. But the Temple was called the house of Prayer because God would there bée speciallye called vppon and because hée had ordayned the same for spirituall exercises R. The Temple of Ierusalem also was called the Temple of the Lorde and the house of God because it was consecrated for a shadowe of Christ in which Christ the Father heareth those that praye and whose onelye Sacrifice is acceptable to the Father Wherevpon our sauiour Christ sayeth VVhatsoeuer ye aske the Father in my name Iohn â—6 he will geue it you Beholde he sayeth In my name not in a Temple of stone For the howre will come when the Father wil be worshipped neyther in Ierusalem nor in the Mountaine but in spirite and trueth C. The other Euangelistes say that hée spake more seuerelye at the seconde time that he caste them out of the Temple namelye that they made of the Temple a denne of Théeues Math. 21. But hée admonisheth them not to prophane the Temple of God in turning it to other vse then God had apointed the same And in making mention of the Father he declareth him selfe to bée the sonne of God that he might challenge to him selfe the right and aucthoritye to pourge the Temple 17. And his Disciples remembred that it was written The zeale of thine house hath euen eaten me And his Disciples remembred B. Namelye after Christ was risen againe when they vnderstode the Scriptures by receyuing the holye Ghost as the Euangelist him selfe expoundeth in that which followeth C. For we must not thinke that they remembred this place of Scripture when Christ did this déede but afterwardes when they being taught from aboue considered with them selues what this déede of Christe should meane and so by the direction of the spirite this place of Scripture commeth into theyr minde And truelye the cause of Gods workes doeth not alwayes come into our mindes out of hand But afterwardes in continuaunce of time he reuealeth his purpose vnto vs. And this is a very fitte bridle to restraine our bouldnesse least we shoulde at any time murmure against God if wée at any time should dislike of those thinges which he doeth For therefore GOD doeth deferre the perfect reuelation of his worckes to staye and keepe vs in the boundes of modestye And the place whiche is here cited is taken out of the Psalme 69. Psal 69. And in the name of Temple Dauid by a figure called Sinecdochen comprehendeth the whole worshippe of GOD. For these are the words of the Prophete For the zeale of thy house hath eaten me Verse 9. and the rebukes of them that rebuked thee are fallen vppon mee Where the seconde member aunswereth to the first and is nothing else but a repeticion The effecte of bothe partes is this that Dauid was so carefull to maintaine the glorye of God that he willinglye bare al manner of reproches with the which the reprobate reproched God yea hée burned with such a zeale that this one affection ouercame all other And in this sence truely hée
meaning thereby his resurrection which was to come C. But all these thinges he doth figuratiuely handling the vnfaithfull as they deserued and setting him selfe frée from theyr contempte It did not appeare as yet that they were obstinate but Christ did sufficientlye perceyue what their affection was Notwithstanding it may bée demaunded séeing he did so many Myracles why hée speaketh but of one myracle here It may bée aunswered that Christ therefore made no mencion of the rest of his Myracles because his resurrection only was sufficient to stoppe their mouthes and also because he would not set foorth the power of God before them to bée a mocking stocke For therefore also he spake figuratiuelye of the glorye of his resurrection R. Also howe the Temple of Hierusalem shadowed Christ hée him selfe in this place declareth Destroye sayeth hée this Temple that is to say yée shall kyll me which am that true Temple in the whiche all true Prayers being made are heard in the which only God is found fauourable C. Wée must also note that our bodies are called the Temple of GOD but in another sence that is Colos 2 1. Timo. 3 because by the force of his spirite God dwelleth in vs but in Christ the fulnesse of the Godhead dwelleth bodelye as sayeth the Apostle in so much that God is truely manifested in the fleshe And I will raise it againe C. Here Christ challengeth vnto him selfe the glorye of his resurrection when as notwithstanding the Scripture testifieth that it is the worke of God the father But these twoo thinges doe verye well agree togeather For to the ende the Scripture might commende vnto vs the power of God it doeth plainlye ascribe the raysing againe of the Sonne from death to the Father but Christ doeth here speciallye set foorth his Diuinitye M. This place therefore doeth agrée with that which we shall sée afterwarde where Christe speaketh thus I put awaye my life from mee Iohn 10 that I may take it to me againe No man taketh the same awaye from mee Iohn 10 but I put it awaye of my selfe I haue power to put it awaye and I haue power to take it to me againe 20. Then sayd the Iewes Fortye and sixe yeres was this Temple a building and wilt thou reare it vppe in three daies M. The Iewes vnderstoode that to be spoken of the temple built of stone which hée vnderstoode of his Bodye and they iudge in the answere of Christ great rashnesse to consiste in so muche that they did iudge him to bée mad not by his déedes onelye but also hy his woordes As if they should saye What madnesse is this in thée that thou darest promise that this Temple shal be built in thrée dayes againe if it bée destroyed séeing that with so great labour and coste it was a building Fortye and sixe yeres And here is to be noted that whereas the Iewes sayde that the Temple was a building sixe and fortye yeres it agréeth with the Prophesie of Daniel Dan. 9. and .25 And although in the booke of Esdras the Temple seemeth to bée built in a farre shorter time whereby some contrarietye maye bée gathered yet notwithstanding there is no repugnancye at all For so soone as the Sanctuarye was erected before the building of the Temple was finished they beganne to offer Sacrifices Afterwarde by the slothe and negligence of the people the worke was lefte vndone for a long time as euidently appeareth by the complaintes of Aggeus For hée doeth there seuerelye blame them Agg◠1 because they were to diligent in building theyr owne houses and verye negligent in leauing the Lordes house vnfinished Touching the exposition of the one and twenty verse reade the ninetéenth going before 22. As soone therfore as he was risen frō death againe his Disciples remembred that hee thus had sayde and they beleeued the Scriptures and the wordes whiche Iesus had sayde As soone therfore as hee was risen M. For then he opened theyr sence and vnderstanding that they might vnderstande the Scriptures Luk. 24 as sayeth the Euangelist Luke At the first the Disciples vnderstoode not Christ when he spake but afterward that Doctrine which séemed to bée spoken in vaine brought foorth his fruite in due time Therefore although many things in the déedes and wordes of the Lorde bée obscure for a time yet for all that we must not dispayre to obtaine that whiche by and by we can not attaine vnto M. That which Thomas vnderstoode not vppon the verye daye of the resurrection of Christ Iohn 20 he vnderstoode the eyght daye after Although therefore the reprobate abide in theyr blindnesse and walke in darkenesse yet notwithstanding the elect are alwayes lightened in theyr time and by the calling of Christ come to the knowledge of God C. The texte also is here to bée noted namelye that they beléeued the Scripture and the worde of Christ For the Euangelist hereby meaneth that they conferring the Scripture with the word of Christ were holpen that they might goe foreward in the faith Bv. The which thing is put downe to bée a Doctrine and an example vnto vs that we comparing both the wordes and déedes with the Scriptures may beleue Iesus to be the sonne of God a King and hye Priest and the Sauiour of the worlde 23. When hee was in Ierusalem at the Passeouer in the Feast day many beleeued on his name when they saw his miracles which he did M. There wanteth not some reason that the Euangelist added these wordes to that which went before For the rude and ignoraunt reader might haue béene much offended at the aunswere of Christ as though he of purpose neglected the saluacion of these Iewes which desired a signe to bée geuen vnto them hée being able to shewe them signes inowe with the which he might haue made his glory manifest Therefore for the ignorants sake he séemeth to make mencion of these thinges to the ende he might shewe that Christ had a care for all men but that hée shewed suche euident miracles in the Feast of Passeouer that many being then present at the feast at Hierusalem and moued by the light of the Myracles beléeued on his name Iohn therfore verye aptlye addeth this narration to that whiche goeth before But to the purpose Christ gaue not suche a signe as the Iewes desired for hée perceyuing that by many myracles which hee had already shewed he had profited nothing but brought them to a vaine shewe of Faith he thought it not good to graunt vnto them theyr desires as vnworthy Here was some profite of signes that many thereby beléeued on the name of Christ in so much that they professed to followe his Doctrine This theyr faith although it was not as yet perfect yet in time it might become perfect this fayth might be a profitable preparation to celebrate the name of Christ vnto others M. But what signes they were which our sauiour Christ shewed the Euangelist maketh no mencion
Papistes For they wearying them selues all theyr life time with secréete speculations whatsoeuer properly appertaineth to the true worship of God to the assuraunce of our saluation and to Godly life they know no more than doeth the Cobler or Cowheard the course of the Starres and pleasing them selues in straunge mysteries they do cōtempne the more necessary doctrine of the Scriptures as though they were too well learned to spende theyr time in reading of them It is no maruaile therefore if Nicodemus do stumble here as it were at a strawe For this is the iust iudgement of GOD that they which thinke them selues to bée the greatest and best learned Doctours to whome the simplicitye of the common Doctrine séemeth base should bée sencelesse blind in the least Articles R. For neyther can humane reason attaine to that which is diuine nor yet any mortal man to those things which belong to Gods spirite 1. Cor. 2 naye those thinges whiche are spoken vnto him séeme foolishe For as a vessell retayneth the sauoure and smell which it hath once gotten and afterwardes when other liquour is put into it doeth make it to relishe of the same euen so our reason at the beginning of our Natiuitye is seasoned with carnallitye and carnall affections in so muche that whatsoeuer afterwarde it heareth it vnderstandeth according to his oulde relishe that is to saye carnallye and doeth by and by reiect all suche thinges as passe humane capacitye M. For it enquireth howe God can bée incarnate How a Virgin can bring foorth a Childe Howe a man Crucified and Buryed can bée the sauiour of the worlde Howe Baptisme can take awaye sinne Howe can Christ geue his Fleshe to eate and suche like Misteryes of our Faith All these thinges blinde reason condemneth as foolishnesse and derideth them 5. Iesus answered verylye verylye I saye vnto thee Except a man bee borne of water and of the spirite He can not enter into the Kingdome of God Verylye verylye I saye vnto thee Bv. Nicodemus vnderstoode not the opinion concerning Regeneration or newe Byrthe of man therefore our louing and mercifull Sauioure moore plainlye expoundeth those thinges whiche before he spake misticallye teaching that to be borne againe is nothing else than to be borne of water of the spirite and that the same is the very true maner of regeneration But all men for the most part by this sentence of our Sauiour Christ vnderstande Baptisme Baptisme and many of them do hereby make Baptisme so necessarye that they affirme it impossible for a man to attaine to saluation except he be washed with the water of Baptisme and so disorderlye they include the assuraunce of our saluation vnder the signe when as the wole Scripture attributeth the grace and power of regeneration to the holye ghost Marke 16.16 Titus 3.5 1. Pet. 3.12 as may appeare in diuers places of Scripture but speciallye by these places noted in the margent C. And as touching this place we ought to vnderstand the same simplye of mans regeneration and not of Baptisme For the purpose of Christ was to exhort Nicodemus to newnesse of life because hée was not capable of the Gospell vntil he were a newe man Therefore this is the simple meaning of this sentence That it behooueth vs to bée borne againe that wée maye be the Sonnes of GOD and also that the holye Ghost is the aucthour of this seconde byrth For Nicodemus dreaming of a Pithagoricall Regeneration Christ to waken and remoue him from that errour added this for an interpretacion of that which he spake before namelye that man was not naturally borne againe The holy ghost the aucthour of our regeneration neyther was it néedefull that a man shoulde haue a newe body but that he is borne againe when hée is renewed by the grace of the holye Ghost both in soule and minde And therefore by these wordes Spirite and water hée vnderstandeth all one thing The which interpretacion ought not to séeme in any mans sence to strayte and farre fetcht For it is a common phrase of speache in the Scripture when mencion is made of the Spirite to adde the name of Water and Fyre to expresse the force of the same In thirde of Mathew it is sayde that Christ baptized with the holy Ghost Math. 3.11 and with fire in the which place there is no difference in sence betwéene fyre and the holye Ghost but doth onelye signifie what the efficacye of Gods spirite is in vs. And where as here wee haue the name of water set before the spirite it maketh no great matter nay rather this maner of speache soundeth better than that other of Mathew because the plaine sence and meaning followeth the Metaphore as if Christ should haue sayde No man is the sonne of God vntil such time as hée is renewed and borne againe by water that is to saye by the spirite which purgeth vs anewe and which by his grace and power in vs inspireth and replenisheth vs with the moysture of a heauenly life séeing by nature wée are altogither drye and withered And vppon good consideration our Sauiour Christ bringeth this phrase of speache vsed in the Scriptures to set before Nicodemus his ignoraunce and blindenesse For Nicodemus shoulde haue knowne at the last that the same which was spoken by our sauiour Christ was taken out of the common doctrine of the Prophets Therefore by water is ment nothing else but the inwarde purgation and moysture of the holye Ghost So that the second is but an explycation of the first Wherevpon also our Sauiour when hée addeth a reason why wée ought to be borne againe making no mencion of water teacheth that the newnesse of life which hée requireth is wrought by the holy ghost Wherfore it foloweth that water must not be separated from the spirite 6. That whiche is borne of the fleshe is fleshe and that whiche is borne of the spirite is spirite B. This is a reason of that whiche went before For therefore no man vnborne againe can enter into the kingdome of God because all that is borne of fleshe is nothing else by that first and naturall Natiuitye but fleshe And fleshe and blood can not enter into the kingdom of Heauen For by the knowledge of GOD wée are made partakers of his kingdome Iohn 17.3 1. Cor. 2.14 for it is sayde This is life eternall O Father to knowe thee c. Now man which is fleshe can not vnderstand those thinges which belong vnto GOD. Therefore it is necessarye that so many as shall enter into the kingdome of God bée transformed and spirituall that is to saye so many as wyll bée the Sonnes of God C. Therefore Christ proueth by an argument of the contraryes that wée are all shut out of the kingdome of God except we haue entrance by regeneratiō For hée taketh this as graunted vnto him namelye that wée cannot enter into the kingdome of God except we become spirituall But wée bring nothing
the aucthoritye of the Gospell might be deminished through the ingratitude of the people For because a verye fewe imbraced the Doctrine of trueth and the most parte of the worlde reiected the same it must be brought from contempt least the Maiestye thereof be therefore the lesse regarded because almost the whole worlde despiseth the same So that we may out of this place note twoo speciall Lessons The first is that we ought not in any poynt to dislike of the Gospell although it hath fewe disciples on earth As if Christ should haue sayde Howe so euer ye refuse my Doctrine it abydeth neuerthelesse firme and stable because the hardnesse of heart and incredulitye that is in men shall neuer bring to passe but that God shall for euer abide iust and true Rom. 3.3 The second is that they shal not escape vnpunished which at this daye séeke to discredite the Gospell séeing it is the sacred and most excellent trueth of God With this Buckler it behoueth vs to bée garded Fayth founded vpon God that wée maye goe forwarde in the obedience of the Gospell against the obstinacie of men And we must holde this as a most certaine trueth that our faith is founded vpon God but so soone as we haue God our aucthour we ought bouldlye as men caryed aboue the Heauens rather to despise the whole world than that the infidelity of some should trouble vs. M. Also it is a plaine argument of miserable blindnesse that the testimony of those men which testifye nothing but those things which they know for a certaine trueth should bée reiected Lyes preferred before trueth when as there is no lye so impudent and notable which in this world is not receiued And this of al other is the most iust iudgemeÌ„t of God that they which receiue not the doctrine of truth brought vnto them by the Ministers of God should imbrace the illusions of certaine lies brought in by the Apostles of Satan 2. The. 2.11 as the Apostle Paul teacheth Of the which we haue a horrible example in King Achab who gaue credite to spirites of errour after he had taken displeasure against the Prophete of God and would not heare him because hée tolde those thinges which rather displeased 1. King 22.29 than pleased him yet notwithstanding they were true 12. If I haue tolde you of earthly thinges and ye beleeue not howe shall ye beleeue if I tell you of heauenly thinges R. By earthly thinges Christ vnderstandeth the Doctrine of the lawe or else those rustical earthly similitudes which he was wont to vse by heauenly things he vnderstaÌ„deth the doctrine of wholsome strong meate which appertaineth onely to such as be strong For so the Apostle Paul sayth that he taught the Corinthians saying 1. Cor. 3.1.2 I coulde not speake vnto you brethreÌ„ as vnto spiritual but as vnto carnal euen as vnto babes in Christ I gaue you milk to drink not meate c. C. Or as it pleaseth other some this may simplye be referred to the forms maners of teaching For albeit the whole Sermon of our sauiour christ were heauenly yet for all that he spake so familiarlye that the sermon after a sort may séeme earthly Furthermore these words ought not to be restrained to the Sermon alone For here the vsuall maner of teaching which our sauiour Christ vsed that is to saye the simplicitye of the common sort is coÌ„pared with pompe sumptuous shewes to the which ambitious men are to much addicted A. So Paule affirmeth that hée did not preache the Gospel to the Corinthians in a glorious shewe of wordes of humaine wisdome 1. Cor. 2.4 C. Therefore Christ concludeth that the faulte resteth in Nicodemus and in such as hée himselfe is if so be they profite not in the doctrine of the Gospell And this is a great faulte in many men who so curiouslye schoolelike séeke to instruct and teache others Herevpon it commeth to passe that the greatest part of men delight in hie and secret misteryes and speculations Herevppon also it commeth to passe that many men estéeme the lesse of the Gospell because they finde not in the same things delectable to their eares And therefore they will not vouchsafe to occupie themselues in the studie of this base and common doctrine But certainelye this is to muche wickednesse in vs that wée shoulde therefore the lesse estéeme of Gods worde because it hath pleased him to frame the same to our rudenesse Therefore Barborosnesse in the Scripture is for our weaknesse whereas the Lorde doth speake grosselye and barbarouslye in the Scripture let vs know that it is done for our sakes Whosoeuer he be that shal pretende to be offended at suche barbarietie in the Scripture because hée will not beléeue the same lyeth For he which wyll not imbrace God when he is néere vnto him will much lesse ascende vnto him aboue the clowdes Bv. Wée also gather that hereby it is lawfull for vs more sharpely to reprooue their dulnesse who when they haue both plentifullye and plainely hearde the doctrine of the truth by reason of their dull scencelessenesse cannot for all that comprehende or conceyue the same Mat. 15.16 A. So Christ spake vnto his Apostles when they vnderstoode not a matter of it selfe most plaine saying Are ye as yet without vnderstanding 13. And no man asceÌ„deth vp to heaueÌ„ but he that came downe from heauen euen the sonne of man which is in heaueÌ„ And no man ascendeth vp to heauen R. When our sauiour Christ had reproued sharpelye the whole order of the Pharisées he returneth to the argument of the disputacion shewing from whence wée mâ—â—â— fetche true righteousnesse C. And againe he exhorteth Nicodemus not to trust to him selfe nor to his dexteritye of wit for so much as no mortall man by his owne industrye can pearce the heauens but hée which is guided thither by the Sonne of God B. The Heauen signifieth the light that no man can attaine vnto in the which God dwelleth 1. Timo. 6.16 and the reuealed brightnesse of the Diuine Maiestye C Therfore the ascending into Heauen signifieth the pure knowledge and light of Gods misteries and of Spirituall vnderstanding Hither as no man coulde knowe the Father but the onelye begotten sonne of God so none coulde ascende but hée For Christ teacheth the same here which the Apostle doth in another place saying Mortall man doth not vnderstande those thinges which belong to God 1. Cor. 2.14 Therfore hée separateth all humaine vnderstanding and wisdome from deuine matters because it cannot sufficiently reache vnto God But wée must note the wordes that only Christ which is celestial ascendeth into heauen and all others to be shut out of the same For in the first part he doth humble vs when as he excludeth the whole world from heauen 1. Cor. 3.18 The Apostle Paule willeth euery one to be a Foole in his owne eyes if he desire to be
loued vs because it springeth from his eternall purpose is aboue all other causes but that his grace which he woulde haue to be made manifest vnto vs and by which wée haue assuraunce of saluation beginneth at the reconciliation made by Christ For séeing wée must néedes graunt that he hateth all sinne and wickednesse howe canne wée assure our selues to bée in his loue and fauour vntill our sinnes are cleane put awaye for the which hée is iustly angry with vs. Thus the blood of Christ must bée the meane to make God fauorable vnto vs before wee can haue any manner of féeling of his Fatherly loue and clemencie B. And Christ is called the onely begotten Sonne of GOD because hée is the heade of Gods children and haue all receyued of the fulnesse of his grace that wee also might be the sonnes of GOD. Moreouer there was neuer any man beside him Heb. 7.26 that was without sinne and which bare the full and perfect Image of God for hée onely is innocent And this name of the onely begotten sonne Christ by nature but wee by adoption are the sonnes of God appertayneth to Christ by right bicause by nature hee is the onely Sonne of God but wee by adoption being ingraffed into his bodye Therefore this name of onelye begotten Sonne is put downe vnto vs to expresse the vehemencie of Gods loue towarde vs. For because men doe not easilye perswade themselues to bée beloued of God to take awaye all doubt from vs hée expressely sayth That God hath so greatlye loued vs that for our sakes hée hath not spared his onelye begotten sonne Seing then God hath sufficientlye declared vnto vs his loue hée shall not be a little iniurious to Christ that not contented with this testimonye shall doubt still and make no more accounte of Christ than if one of the common sorte of men had béene giuen to death But wée must rather waye and consider of how great price God estéemed his sonne to whome our saluation was so precious that he woulde redéeme the same with the price of his onelye begotten sonne Euen so the Apostle setteth this loue of God towarde vs before our eyes to be considered Rom. 8.32 saying which spared not his owne sonne but gaue him for vs all howe also with him shall hee not giue vnto vs all thinges That euerye one which beleeueth in hym should not perish A. Concerning these wordes reade the fifteenth verse going before 17. For God sent not his sonne into the world to condempne the worlde but that the worlde might be saued through him M. These wordes appertayne to the enlarging setting foorth of the loue of God with the whiche hée hath so loued this worlde that hée hath giuen his onelye begotten Sonne to the same Hée might by the sending of his Sonne vtterly condempne and destroy the worlde For the worlde by his wickednesse and impietie hath deserued perpetuall condemnation but such is the loue of GOD towarde the same that hée had rather spare it and by sending his sonne to bee a Sauiour sought rather to offer the cause of saluation than of condemnation Therefore this is here attributed to the loue of God because hée would not take vengaunce of the wickednesse of the worlde and because the same loue was so great that by the excellencie thereof it hath repressed the seuerity of the iudgement by which hée might iustlye haue condemned the worlde R. The will therefore of the Father is to saue by the sonne But what for all this Surelye although our sinnes condemne vs yet the father saueth vs by the sonne If we bée afflicted by the crosse the Father saueth vs by his Sonne If we be ouerwhelmed with death yet the Father saueth vs by the sonne Therefore let vs stedfastlye beléeue and leane to this worde God sent not his Sonne into the worlde to condempne the world but that the worlde might be saued through him For hereby thou mayest receyue great comforte and consolation in all thy afflictions Bv. For our Lorde Iesus Christ shall come in the Clowds of Heauen Math. 26 and .24 to iudge both the quicke and the dead with great power and Maiestye But it will bée in the ende of the worlde first Nowe hée commeth not as a Iudge but as a most merciful Sauiour Therfore although now thy great sinnes doe accuse thée and condemne thée consider that this is the time of grace and mercy and feare not but bée of good courage and so shalt thou finde grace and fauour Ezech. 18 and .23 R. For thus sayth the Lorde I liue which will not the death of a sinner but rather that lie tourne from his wickednesse and liue Bv. Therefore if thou bée conuerted and repose thy whole trust in the Sonne of GOD who suffered for thée that hée might make satisfaction for thy sinnes Rom. 8.31 and reconcile thée vnto God thou shalt bée safe 1. Iohn 2.1 For Paule sayeth If God be with vs who can be against vs And Saint Iohn sayeth If any man sinne we haue an aduocate with the Father Iesus Christ the righteous and he is the propitiation for our sinnes and not for our sinnes alone but for the sinnes also of the whole worlde Luke 19. and .10 To this effect also appertayneth this Euangelicall sentence The Sonne of man commeth to saue that whiche was lost and diuers other such like sentences E. Moreouer that which is spoken in another place Iohn 9.39 is nothing contrarye to these wordes of our Sauiour Christ I came to iudgement into the worlde that they which see not might see and that they which see might bee made blinde For in these wordes he declareth what his comming shal be to many but in this place what speciallye it shal be to the whole worlde Iohn 12. and .47 So is that to bée taken which hée sayth in another place For I came not to iudge the world C. To iudge here is taken for to condemne as in many other places also Therefore in that he denyeth that he came to condemne the world hée noteth thereby the proper ende of his comming For howe néedelesse was it that Christ shoulde come to destroye vs which were to much alreadye ouerwhelmed with destruction Therefore in Christ wée must consider nothing but that God of his infinite mercye and goodnesse Rom. 8.33 sought to helpe vs and to deliuer vs from destruction B. And as hée cannot sinne to condemnation which is borne of God the Lord at the length by his holy spirite purging out all sinne Ioh. 5.24 and vndoubtedly pardoning whatsoeuer is committed Euen so such a one cannot bée iudged that is to saye condemned For by Christ hée hath passed from death to life And being assured of Gods loue and fauour in Christ hath alreadye eternall life Wherefore whatsoeuer belongeth vnto sinne and death must decrease and fade away Othersome which beléeue not in the name of the onelye begotten Sonne of
Math. 11.11 because among womens Children there arose not a greater than Iohn the Baptist For hée shall be counted for euer as a good faythfull and true witnesse of the Sonne of God and yet not for the Messias as manye then thought him to bée But for a faythfull Forerunner and Minister of the Messias The which I woulde to God they woulde dilligentlye noate and consider which at this daye make much prating of the intercessions and worship of Saintes R. By this sentence also wée are admonished that all the auctorities dignities offices righteousnesse wisdome and power of men must fall downe that the aucthority dignitie office righteousnesse wisdome and power of Christ may be established 31. Hee that commeth from an highe is aboue all he that is of the earth is earthly and speaketh of the earth He that commeth from heauen is aboue all He that commeth from an high Bv. Thus farre Saint Iohn hath remoued the sinister and false opinion which the people had conceyued of him now hée declareth his minde and iudgement concerning Christ C. and sheweth by another similitude howe much Christ differeth from all other men and howe greatly hée excelleth them For he compareth him to the King and moste excellent Gouernor who speaking from his high throne is to be hearde for the reuerence of his Emperies sake But hée teacheth that it is sufficient for him to speake from of his footestoole Bv. As if hée shoulde saye This man is not a man onelye as ye thinke but God also and hée commeth from an high and hath béene from the beginning by whome all thinges were made and therefore hée teacheth thinges both heauenlye and deuine Why then shoulde not all men come vnto him Therefore hée sayth that Christ came from an high not onlye in that hée is God but also because in him there is nothing to be séene but that which is full of maiestie and heauenlye M. And whereas it is sayde that Christ descended from aboue it is no otherwise to be vnderstoode than of the prerogatiue of the originall by which he came into this worlde not onelye from heauen but also from God the Father being the onely begotten sonne of God For otherwise the Angelles come from heauen to whome notwithstanding that dignitye doth not belong which is here giuen to Christ Who sayth I went out from the father and came into the world Ioh. 16.28 B. Furthermore to the ende hée might most euidently set before the eyes of all men the dignitie and excellency of the sonne of God and might alure the whole world and his Disciples to worship to heare to embrace and to receiue him hée addeth that Christ Js aboue all M. That is to saye aboue all mortall men and aboue all creatures yea aboue the very Aungels Hée sayth not He shall be aboue all But he is aboue all because hée doth not declare of what estimation Christ was among the Iewes to whom hée was the outecaste of the people Esay 53.3 Psal 22.7 a worme and no man yea and the reproch of men but how he was estéemed in the sight of God his Father Heb. 1.2 Bv. For all thinges are subiect vnto him hée is the Lorde of all and is subiect to none according to his deuine substaunce but he is equall with his Father and ruleth ouer all Hee that is of the earth is earthlye C. That is to saye He that is of the earth sauoureth of his originall and according to the condition of his nature stayeth himselfe vppon the order of heauenlye thinges Christ onlye speaketh from Heauen This therefore hée affirmeth to bée proper onelye vnto Christ to speake from an high because hée speaketh from heauen Therfore hée calleth Christ heauenlye 1. Cor. 15. euen as the Apostle calleth him in that collation in the which hée compareth him to Adam And by these wordes mannes nature is extenuated and abased to the ende all fleshe may learne to abase and humble it selfe before GOD. Euen so must mans nature be humbled and abased when it is compared with that which is deuine and celestiall So Abraham when hée talked with the Angell of God sayde Gen. 18.27 I haue begonne to speake with GOD and am but dust and asshes Euen so so often as wée are drawne vnto pride wée must bée put in mind of our owne imbecility basenesse and corruption as first from whence wée are namely from the earth secondlye what wée are namelye terrestrial and earthlye thirdelye what wée are able to doe or what are those thinges which wée speake thinke and doe as of our selues namelye terren and earthly Therfore whosoeuer shall consider these thinges dilligentlye and with his heart Mans corrupt nature beateth downe his Pride hée shall not boast nor exalte himselfe neyther against man nor against GOD. B. And if it fortune that mans dignitie at anye time be extolled it is so extolled and commended in respect of the Image of God which hée hath ingraued in man But because Psa 49 1◠when hée was in honour hée vnderstoode not therefore hée is compared to the Beastes that are without vnderstanding and is made lyke vnto them And therefore it is néedefull that he shoulde bée alwayes put in minde of his basenesse and of his profite Question C. But it may be demaunded if Iohn the Baptist came not also from heauen in respect of his vocation and office and was therfore to be hearde the Lorde speaking by his mouth For he séemeth to be iniurious to the heauenly doctrine which hée preached M. For séeing hée speaketh generallye of all men and putteth himselfe without all doubt in the same number howe can that belong vnto hym which he sayth And speaketh of the Earth Are those thinges which hée preached and the testimonies which hée bare vnto Christ and the Baptisme wherewith he baptized Christ earthlye If they bee earthlye how can the Euaungelist saye Iohn 1.6 There was a man sent from God whose name was Iohn In like manner Mat. 21 2◠howe doth Christ argue and affirme that the Baptisme of Iohn was from heauen Luke 7 3◠Also in another place he calleth the Baptisme of Iohn the Counsell of God despised of the Pharisées If these thinges are not of the earth but heauenly how then doeth he saye here of him selfe Hee which is of the earth is earthlye Aunsvvere and speaketh of the earth C. Aunswere here vnto maye thus bée made This which Iohn here speaketh is not simply spoken but comparatiuelye If wée consider of Ministers by them selues they speake as it were from Heauen with great aucthority that which is commaunded them of God but so soone as they beginne to apose them or compare them with Christ we ought not So the Apostle comparing the Lawe with the Gospell sayeth Hebr. 12.25 If they escaped not which refused hym that spake on earth muche more shall wee not escape If we turne awaye from him that speaketh
wrath of God shall come on him but The wrath of God abydeth on him All mortall menne which are borne bring with them the wrath of God and that for the sinne whiche they haue drawne from Adam But the Sonne of God came hauing no sinne and hauing on him our fleshe was amongest vs to turne awaye the wrath of God if so bée man woulde receyue the grace of GOD offered vnto him He therefore whiche beléeueth not the Sonne the wrath of GOD abideth on him What wrath is that Surelye the verye same of the which the Apostle speaketh saying Ephe. 2.3 VVe are by nature the children of wrath C. And although they which are naturally condemned are reprobates already yet notwithstanding they bring new death vnto them selues by their owne infidelity Math. 16.19 And to this end the power of Binding and Losing is geuen to the Ministers For this is the Iust punishment of mans contumacye and Pride that they which shake of the wholsome Yoke of GOD do tye them selues with the bonds of death M. Here therefore is appointed the perpetuitye and duraunce of the wrath of God and of the punishment of the wicked For as it is necessarye that he should liue vnto God who so euer he be that is capable of his euerlasting goodnesse for he is not the God of the dead but of the liuing so it is necessarye that he be guilty and destroyed for euer which is subiect to the euerlasting wrath of God through incredulity Herevpon it is sayd Math. 3.12 That he wyl burne the chaffe with vnquencheable fire They shall go into euerlasting torment Their worme shall not die Math. 25.46 Esa 66.24 and the fyre shall not be quenched R. This is a notable Sermon of Iohn the Baptist the which we ought alwayes to remember For he preacheth vnto vs Christ and setteth him before vs to the ende we might know what great treasures of blessings wée possesse in him through fayth Bv. Let vs therefore often times diligentlye reade ouer the same and déepely consider the same in our minde and then wée shall reape thereby the most pleasaunt fruites of the liuelye knowledge and fayth of Christ which from time to time shall increase and grow more and more and abide firme and sounde for euer ⧠The fourth Chapter 1. As soone as the Lorde knew how the Pharisees had hearde that Iesus made and baptized mo disciples than IOHN R. IN THE BEginning of the former Chapter the Euangelist hath described the true waye of Iustifying Nowe in this Chapter hée addeth the example of true Iustification in the Harlot of Samaria least that Doctrine should séeme friuolous and vaine for want of an example Bv. All the partes of this Historye are very wel knitte togeather For now the Euangelist passeth from the communication of Christ Nicodemus and from the Testimonye of Iohn to describe another conference betwéene the Lorde and the Woman of Samaria C. And first of all hée sheweth the cause why our Sauiour Christ went out of Iudea For when he knewe that the Pharisées were euyll affectioned hée woulde not put him selfe in daunger of theyr furye before the appointed time came Therefore leauing Iewrye hée went againe into Galilee Wherefore hée came not of purpose into Samaria there to abyde but because hée must passe through the same into Galilee Assoone as the Lorde knew M. The Euangelist speaketh not here as though the Lord were at any time ignoraunt of the practises of his enemies for he néede not be admonished of the deuises of his enemies for he knewe theyr euyll Cogitacions therfore hée shunned their fury C. The Euangelist maketh menciō only of the Pharisees which were sworne enemies vnto Christ not that the other Scribes were his friendes but because this secte of the Pharisées then raigned and were mad vnder the pretence of a Godlye zeale Saint Iohn sayth here that these men heard howe that Christ made and Baptized moe Disciples than Iohn the Baptist but he sayeth not that they sawe this First of all this was hereticall by the Sacerdotall or Priestly Iudgement for this might haue deuided the Church and haue bread Schismes For so many as became the Disciples of Christ and were Baptized went to a newe Churche and imbrasing the Yoke of Christ were drawne from the gouernment of the Pharisées Scribes and Priestes C. Moreouer their mindes being sturred vp before by the gathering togeather of Disciples by Iohn they were nowe the more exasperate and set on fyre when they sawe that Christ came and drewe more Disciples after him than Iohn had done For from the time that Iohn preached him selfe to bée nothing else but the forerunner of the Sonne of GOD the greater number followed Christ and the Ministerye of Iohn beganne nowe to ceasse And so by lytle and litle hée resigned to Christ the office of teaching and Baptizing A. as hée him selfe had sayd Math. 3 He must increase but I must decrease The Lorde made Disciples that is to saye hée wanne vnto him hearers and bounde them vnto him with the knot of Religion And in verye déede the hearers of the Lorde haue béene alwayes called from the beginning Disciples afterward Christians 2. Though that Iesus him selfe Baptized not but his Disciples A. It is sayde in the twoo and twentye verse of the Chapter going before that Christ was in Iewrye and that he there Baptized the which Saint Iohn here expoundeth saying that hée Baptized by his Disciples AVG. Therefore the Lorde Baptized Christ baptized not yet did baptize and Baptized not For he Baptized because it was he that cleansed washed and purified the sinnes hée Baptized not because hée vsed not the outward Sacrament of dipping or ducking in the Water The Disciples vsed the Ministerye of the bodye and hée Ioyned thervnto his Maiestie and grace B. Therefore the Lorde Baptized by the Ministerye of his Disciples This outwarde signe was committed to the Ministerye of the Churche and to this Ministery Christ chose his Apostles As therefore by this the Church ought to be ordred gouerned euen so hée thought good to prepare his Apostles to the same and to enter them into this holy ministerye M. For hée sayde afterwarde to his Apostles Goe ye foorth Mat. 28.19 Mat. 16 1◠and teache all Nations and Baptize them in the name of the Father and of the Sonne and of the holye Ghost C. So that we sée that the same is called the Baptisme of Christe which is ministred by the handes of other menne to the ende we might knowe that Baptisme doeth not depende vpon the person of the Minister but that the force thereof doeth whollye hang vpon the aucthour in whose name and at whose commaundement the same is ministred Whereby wée haue a singular consolation for séeing we know that our Baptisme is of no lesse efficasie to cleanse and to renewe vs than if the same were geuen to vs of the sonne of God him selfe
honour notable men which are indewed with godlinesse with other rare giftes but they must bée honoured no farther than that God him selfe maye haue the preheminence glorye that Christ with his gospel may shine most clerely For to him the whole glory of the world must giue place B. We must also note that although the Samaritanes were Straungers yet notwithstanding afterward when the Iewes prospered they boasted that they sprang of Ioseph Ioseph last chap. of the 9. booke of the Antiquities of the Ievves as Iosephus testifieth Herevpon this woman called Iacob her Father C. Euen so at this day the Papistes being Basterdes and an Adulterous séede verye arrogantly bragge and boast of the Fathers exalt them selues aboue the lawfull sonnes of God For although the Samaritanes sprang of Iacob according to the fleshe yet notwithstanding because they dyd degenerate and swarue from true Godlinesse this was a preposterous bragging Now they being the ofspring of the people of Cuthah so called of the Ryuer Cuthah C. or at the least wise 4. King 17 24. gathered from among other prophane Nations yet notwithstanding let not to bragge falselye of the name of the holye Patriarche but without any profite Euen so it must necessarily happen vnto all those which ioye amisse in the light of men as to bée depriued of the light of God and to haue no society with the holy Fathers whose title they haue abused 13. Iesus aunswered and sayde vnto her whosoeuer drincketh of this Water Shall thyrst againe M. Againe the Lord aunswereth not vnto all the wordes of the woman but rather to that which appertaineth to the purpose that because shée had so greatlye exalted this Well as though there could no better water be geuen For this cause he expoundeth his former sentence concerning the water C. And although he seeth that he profiteth litle and that his Doctrine is made but a Iest yet notwithstanding he goeth foreward more plainelye to expounde that which he had spoken R. to the ende he might the more styrre vp the woman to séeke that water of lyfe For hée putteth a difference betweene the vse of both Waters as that the one belongeth to the bodye for a tyme and that the other perpetuallye serueth for the refreshing of the Soule For as the bodye is subiect to corruption so the Preseruatiues belonging to the same must néedes bée temporall and transitory but that which quickneth the soule must néedes bée euerlasting 14. But whosoeuer drinketh of the Water that I shal geue him shall neuer be more a thyrste but the water that I shall geue him shall be in him a well of water springing vppe into euerlasting life R. The maner of Drinking of this water is by fayth Therefore euerye one which Drinketh of this water that is to saye euerye one that beléeueth in mée and receyueth of me the promised spirite shall neuer Thyrste but there shall be in him a Well of water springing into euerlasting life This is the verye same which he sayeth in another place Ioh. 7.39 Hee which beleeueth in me shall haue flowing out of his bellye ryuers of water of lyfe This also hée spake of the Spirite which all the beléeuers in him should receyue For hée which hath receyued the holye Ghost by fayth he hath a veyne or spring flowing from sinne to righteousnesse from damnation to Saluation from death to lyfe and from earth to Heauen B. It is most certayne therefore that this Water is the holy Ghost Wherefore if he that hath once Dronke of this Spiryte can neuer Thyrst agayne it is manifest that hée which hath once this Spiryte that is to saye to whome it is once geuen to beleeue shall neuer fall from the grace of GOD. Therefore Paul gloryeth that nothing from aboue neyther from beneathe Rom. 8.35 can remoue him from the loue of GOD which is in Christ Iesu C. Moreouer it is not repugnaunt nor disagréeing with the wordes of Christ that the faithfull euen to the ende of theyr lyfe haue a feruent desyre to haue more plentye of grace For his meaning is not that we shall drinke our fyll the first daye that hée geueth vnto vs his holye Spirite but that hée onelye séeketh to geue vs to vnderstande that the holy Ghost is a Spring flowing perpetuallye and so He which once receyueth the spirite of God by faith is sealed to eternal life that there is daunger lest they should wyther awaye whiche are renewed by Spirituall grace Therefore although wée Thyrst all our lyfe tyme yet notwithstanding it is certaine that wée haue not receyued this Spirite for one daye or for a short time but that the same flowing perpetuallye shoulde neuer forsake vs. Thus the faithfull Thyrst during all the tyme of their mortall lyfe and that feruentlye and yet notwithstanding all that tyme they are full of liuely Licour because howe litle grace soeuer they haue receyued the same doeth daylye moysten them that they can neuer be quite drye Wherefore this fulnesse is not opposed or set against desyre but only against drinesse The which thing in the words folowing as yet he doeth more plainelye expresse There shall sayeth hee bée a Well of water flowing into eternal life for here is a continuall watering noted which in this mortall and transitory life fostereth and increaseth in them heauenlye eternitye B. For as he can neuer wyther away by drouth which hath a spring continuallye flowing in his Bowelles euen so he must néedes be ful of all goodnesse and grace and must alwaies and in all thinges haue present consolation in whome the Spirite of the Lorde the Spirite of Gods children doeth dwell C. Therefore the grace of Christ doth not flowe in vs for a short time but doth continually powre out it selfe vntyll wée come to the blessed state of Immortalytye 15. The Woman sayeth vnto him Syr geue mee of that Water that I thyrst not neyther come hyther to drawe B. This Woman séemeth to bée but a pratler and talker how soeuer shée was elected to eternall life and had the séede of God For there is no doubt but that shee knewe well inoughe that Christ spake of Spirituall water but because shee contemneth him shée maketh no account of all his promises For there is no way to teache so long as hée which speaketh is of no aucthoritye with vs. The Woman therefore verye ouerthwartly replyeth against Christ B. and speaketh these thinges Ironicè that is to saye in a contrarye sence as if shée should saye thou braggest much but I sée nothing if thou canst doe as thou sayest doe it in déede M. Therefore by this example we sée that the elect sometimes so long as they are in darkenesse without the knowledge of Christ doe deride the doctrine of the Spirite as rydiculous and foolishe Wherefore wée must take héede that wée doe not by and by condemne euerye one whome we sée to bée deriders of the Doctrine of Christ
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
which the Children verye seldome consider Thou shalt neuer finde in all the Euangelicall Historyes any one Sonne which came vnto Christe and sayde Math. 17.14 and .9.18 and .15.22 Lorde come downe before that my father dye But ye shall often reade of this affection and care of Parentes for theyr Children which they haue vttered vnto Christ M. Howebeit also it appeareth in this man what corrupt preposterous loue some Parentes beare toward their Children For hée onelye séeketh the corporall health of his Sonne neglecting the Spirituall and true lyfe which the Lorde had begonne to teache He sayth not Lord helpe our fayth and the saluation of our Soules but as for our bodylye health Loue in many Parentes corrupte toward theyr Children let that bée as it séemeth good in the eyes of God But hée sayeth and that earnestlye Lorde come downe before my Sonne dye And what Father at any time came to the Lorde and sayde Lorde my Sonne hath no feare of God whereby I perceyue that hée is sicke in Soule and in great perill helpe him I beséeche thée Also they which at this daye desyre the Prayers of the Churche howe many of them is there I praye you which desyre the congregation to praye vnto God for them that they maye haue fayth the feare of God and patience 50. Iesus sayth vnto him go thy way thy sonne lyueth The man beleeued the worde that Iesus had sayde vnto him and went his waye Jesus sayeth vnto him Bv. The Lorde in verye déede confesseth that hée can doe muche more then the Ruler trusted he coulde do being the Lorde of lyfe and death which can both retayne the lyfe when it is departing from the body and also when it is cleane gone call the same againe For hée sayeth Goe thy waie thy Sonne liueth C. signifying that hée is escaped out of the perrill of death But séeing this man procéeding and perseuering in intreating and praying Christ obtained at the leangth his heartes desyre thou mayest gather that Christ dyd not reprehend him because he would wholly reiect him and refuse his praiers but rather to correct that vice which staied him from comming to the true fayth And we sayde alreadye before that this reprehension belonged rather to all the people than to one man Moreouer here the singuler humanitye and gentlenesse of our Sauiour Christ appeareth in that hée bearing with the mannes rudenesse extended his power farther than hée looked for Hée requested that Christ would heale his sonne by comming vnto him Hée thought that he could heale his sicke Sonne of his disease but he dyd not beléeue that he could rayse his Sonne being dead from death to lyfe and therefore hée vrgeth him to make haste least death preuent him R. and by this making of haste hee declareth his incredulitye For vnbeleefe maketh haste but Fayth wayteth and tarieth the Lordes leasure Faith taryeth the Lordes leasure Esa 28 1â— And therefore the Prophete sayeth Hee which beleeueth shall not make haste C. Seeing then Christ beareth with both these infyrmityes we maye hereby gather of howe great price hée esteemeth euen the least faith This also is worthy to bée noted that Christ in not satisfying his wil and desire worketh by meanes which we thought not of to helpe vs to the ende wée might learne not to prescribe vnto him any thing The man beleeued the woorde R. Therefore by this word of Christ not onelye the Sonne is healed but also the Fathers fayth encreased and confirmed And as the Sonne by this woorde as by a soueraigne Medicine receyueth health so also the Father receyueth strength of Faith For that fayth is strong and firme which is conceyued by the woorde and not by Myracles A. But dyd he not beleeue at the first Howe had hée come vnto Christ to obtaine any thing at his hande except hée had béene indued with some faith I aunswere Bv. Hée dyd at the first beléeue the Lorde for hée had not come vnto him if hée had not first conceyued some notable hope of his power and clemencye but so soone as he heard his worde and vnderstoode his promise he beléeued more firmelye Therefore hée troubled the Lorde no farther but went his waye and as hée beléeued hée founde his Sonne restoored to health C. For because he came with this perswacion that Christ was a Prophete of God therefore hée was so readye to beléeue that taking holde of one worde he printed the same in his mynde And although hée dyd not so reuerentlye estéeme and thinke of the power of Christ as it became him yet notwithstanding a short promise made him to conceyue sodainelye an assured hope insomuch that he beleeued the lyfe of his Sonne to bée included in the onelye woorde of Christ Promptnesse in beleeuing the worde of God With this promptnesse and readinesse ought euery one of vs to receyue the worde of God but sildome or neuer shall suche present effect followe in the hearers For howe many bée there which profite so much at the hearing of many Sermons as this prophane man profited at the hearing of one worde Wherefore wée must vse the more dilligence in shaking of our dulnesse and sâ—outh and especially wée must praye vnto God that it wyll please him so to worke in our heartes that wée maye bée no lesse readye to beléeue than hée is gentle and readye to promise 51 And as he vvas nowe going downe the seruauntes met him and told him saying Thy sonne lyueth Bv. That whiche nowe followeth doeth set foorthe as well the power of Christe as the effecte and nature of Fayth to the ende the Myracle maye bée more notable and more purelye purged from all euyll suspicion and also that the force of fayth maye more and more appeare A. For there is no doubt but that all these thinges were done by the prouidence of God M. The Lad was healed by the power of the woord of Christ otherwyse hée had dyed by the contagiousnesse of his sicknesse But this was knowen as yet to no man The Seruauntes brought woorde that his Sonne was recouered but howe and by whose power hée was reuyued that they knewe not Therefore the méeting of the seruauntes with him by the waye and the glad tydinges which they brought vnto the sorrowfull Father serued thus farre to the setting foorth of the glorye of Christ that hée might bée sayd to haue spoken the trueth concerning the sonne restoored to health though hee were absent the which seemeth to bée done by the spyrite of Prophesie and also to bée beléeued of the Father as a Propheticall Oracle C. Moreouer with the efficacye of the worde here is also described the effecte of Fayth For as Christ restored the Sonne to lyfe which was nowe at the poynt of death euen so the Father by his fayth in a moment recouered and receyued againe his Sonne safe and sounde Let vs knowe therefore that so often as the Lorde offereth vnto vs his benefites his power
is euer at hand to performe whatsoeuer hée promiseth so that our vnbeléefe bée not a let vnto the same Wée confesse that this is not alwaies often or commonly séene that the Lord by and by stretcheth foorth his hande to helpe vs but so often as hée differreth the same hée doeth it vppon good consideration and for our profite And although it doeth not alwayes by one manner of meane helpe his seruauntes yet notwithstanding no mans Fayth shal be in vaine but wée shall know that it is very true which the prophete teacheth that the promises of God Abac. 2.3 when they seeme to tarrye long do then most spéedelye come 52. Then enquyred hee of them vvhen he beganne to amende and they sayde vnto him Yesterdaye at the seuenth houre the feuer left him M. To the ende it might appeare whether his sonne were healed by chance or by the singuler power of Christ the father enquyred what tyme his Sonne beganne to amende C. The which hée dyd being moued therevnto by the secréete impulsion of Gods spyrite to the ende the trueth of the Myracle might the moore euidentlye appeare For we are to proane and readye by nature to obscure and darken the lighte and glorie of God and Sathan also séeketh by all meanes possible to kepe from vs the sighte of all hys wounderfull woorkes Wherefore to the ende all his woorkes maye haue their deserued prayse it is necessarye that they bée made so euident and playne vnto vs that there bée no occasion of doubting lefte How vnthankefull therefore soeuer men be yet notwithstanding this circumstance will not suffer so notable a woorke of Christe to bée ascribed vnto fortune M. Therefore the truthe and power of the woorde of Christe is suche that it neuer passeth without a sure and vndoubted experiment of it selfe and the more diligentlye it is examined the more manifest and certaine it is Truth the more it is examined the more certaine it is The power which Christe shewed in healing of this childe had bene hydden yf so bée the curiositie of the father had not enquired after the hower of his healing Thomas woulde not beléeue them that toulde him of the resurrection of Christe Ioh. 20.28 except he might haue experiment bothe by séeing and féeling the same But this kinde of experiment was so farre from detracting any thing from the truthe of Christes resurrection that it could not be made more manifest and certaine by any other waye R. This Ruler therefore enquireth the hower firste to declare his faithe which he hadde conceiued before by the woorde and secondly to the ende he might drawe his whole familye vnto faithe 57. So the Father knewe that it was done the same hower in the which Iesus said vnto hym Thy sonne lyueth And he beleeued and al his housholde So the Father knewe A. Let vs also learne after this manner to behaue our selues that the truthe of our woordes and actions may appeare more in déede than in woordes yf so be they be examined We sée that the Lorde vsed not manye woordes to shewe and commend vnto him the myracle but lefte the same to the truthe of that whiche hée intended to do which shoulde sufficiently declare the truthe of his woorde And he beleeued R. Did he not also beléeue before What is it then whiche the Euangelist sayth now C. For this séemeth verye absurde to make mencion of the beginning of Faith in that man whose faith he commended at the firste neither can the woorde of beléeuing in this place he referred to the procéeding of faithe But we muste note that the man being a Iewe and trayned vp in the doctrine of the lawe had some taste of faithe when he came vnto Christ And whereas afterward he beléeued the woorde of Christ that was a perticuler faithe which extended no farther then to the life of his sonne but now he began to beléeue after another maner because he hauing imbraced the doctrine of Christ professed him selfe to be one of his disciples So that now he doth not onely beléeue that his sonne is restored to health againe by the benefite of Christe but also acknowledgeth Christe to be the sonne of God and geueth his name to the Gospel M. Beholde therefore the fruite of this miracle namely the increase and confirmation of faithe And all his houshold C. This Ruler had his whole houshold fellow professors with him of the Gospell who were witnesses with him of the miracle Of the whole houshould there was not one whiche knewe what aunswere the Lord had made to the good man of the house but onely he him selfe which hearde the same but he toulde them all thinges and reuealed vnto them the vertue and power of Christe Bv. to the ende his whole familie might come with him to Christianisme The which thing not onely the maisters of houshouldes but also their whole families ought to consider thereby to learne what is their duetye yf so bée they wyll lyue godly in Christe namely to geue themselues wholly vnto God and to beleeue in Christe the sonne of God M. and by mutuall conference of the woord of God among them selues to edifie one another in the faith of Christe 54. This is againe the seconde miracle that Iesus did when he was come out of Iurie into Galilee Bv. The Euangelist maketh mencion of this to the ende we might vnderstande that the Lorde woulde by this meanes builde vp the foundacion of his kingdome which was layde among the Galileans and herewithall hée declareth that his purpose is to describe certayne speciall and notable miracles of our Lord and sauiour Christe to the setting forth of his power and to the teaching of the trueth of faith M. Neither ought it to séeme absurde to any man that the Euangelist so diligently declareth this thing séeing one only houshould or family was wonne by this miracle for this is not vnwoonted or straunge yf we waye and consider first of al how much the Lord esteemeth the saluation of one which is not comparable to so great a houshould as this was and also what small béeginninges of heauenly thinges and of the kingdome of God are woont to growe into a greate masse One house maye bée to a whole Citie euen as that littell leauen of the number of the Appostles was to the whole worlde For in what great estimation the faithfull are with God though they bée fewe in number and amount to the number of ten the family of Lot may bee an example for euer ⧠The fyfth Chapter 1. After this was there a Feast day of the Iewes and Iesus went vp to Hierusalem After this was there a Feast Bv. THIS PREsent Historye doeth speciallye teache and declare vnto vs the corporall benefite whiche the Lorde bestowed vppon the Lame Man and howe hée tooke from him his disease which by no arte was Curable and therefore without hope of recouerye whereby he declared againe that hée is the omnipotent Lorde of all
namelye because hée was naturally begotten of the Father from euerlasting to bée the proper naturall and onlye begotten Sonne of God coequall with the Father in all thinges of the same essence glorye and power and not his adopted sonne as all the Saintes are called the sonnes of God AV. Wherevppon it is added And made him selfe equall with God Otherwise wée saye all Our Father which art in heauen Math. 6. ◠Wée reade also that the Iewes sayde Esa 63.16 Seing thou art our Father Therefore they were not angerye because hee sayde that God was his Father but because hée dyd so call him after a farre other maner than men doe Beholde the Iewes vnderstande that which the Arrians vnderstand not who so confessed Christ to bée GOD that they dyd not acknowledge him to be equall with his Father as though there coulde bée founde any inequallitye in one simple essence of God AV. Therefore hée being in the forme of GOD Philip. 2.6 thought it no robberye to bee equall with God that is to saye but hée was in that in the which he was borne because the Father had begotten him equall 19. Then aunswered Iesus and sayde vnto them Verylye veryly I saye vnto you the sonne can doe nothyng of hym selfe but that he seeth the Father doe for whatsoeuer hee doeth that doth the sonne also Then aunswered Iesus and saide C. That which the Iewes obiected though it were sclaunderous yet notwithstanding Christe is so farre from confuting the same that he openly affirmeth it to be true Bv. For he proueth by strong argumentes that hée is the naturall sonne of God equall to the Father in all thinges M. affirming that his workes are none of his but the workes of his father and that therefore the Sabboth is not broken by them Neither doth he simplye affirme this but that which is more namely that it cannot be that the Sonne should do any thing that the father doeth not C. And first of all he standeth vppon this poynte that the same was a diuine worke which the Iewes founde fault withall to the ende they might knowe that they muste contende with God yf so be they condemne that which of necessitie must be ascribed vnto him Iohn 6.38 B. And nowe these wordes The sonne can doe nothing of him selfe I seeke not mine owne will Also If I beare witnesse of my selfe my witnesse is not true are spoken by imitation Hitherto the Lorde imitated the Iewes who thought him not to be all one with the father and yet notwithstanding he was of some substaunce with the father made man after the wil of his father insomuch that he neither thought nor did any thing which was not both the wil and worke of his father Also this place the Arrian hath abused seking to proue hereby that the sonne is lesse then the father But there is no mencion here made of the bare diuinitie of Christe neyther doth that which followeth symplye belong to the eternall worde of God but doth onely belong to the sonne of God in that he was manifested in the fleshe And his purpose is to declare by these wordes that they doe greatlye erre which thinke that they haue to do with a mortall man when they accuse Christe concerning diuine workes For this cause he so vehemently affirmeth that he and his father wrought this worke ioyntly togeather Bv. And lest any man shoulde imagine anye other infirmitie or imbecillitie in the sonne he addeth by interpretation saying For whatsoeuer hee doth that doth the sonne also to the ende that nothing might be left to the working father which the sonne in like manner worketh not M. This place ought well to bée wayed and considered of vs to this ende that we might heare and waye whatsoeuer our sauiour Christ hath said or don not as the wordes and déedes of a man but as the wordes of God the Father that we maye knowe that the Father doeth speake and worke in Christe 20. For the father loueth the sonne and sheweth him all thinges that hee him selfe doth and hee wyll shewe him greater thinges then these because yee shoulde marueile For the Father loueth M. Hée speaketh after the manner of men of Diuine matters the which notwithstanding can neuer be properlye and fullye set foorth by humane thinges For who is so sencelesse that hée knoweth not howe weake imperfect and corrupt fatherlye loue is in humane nature nor lyke in any point almost to that deuine loue which GOD beareth towarde his sonne and yet notwithstanding hée hath taken an argument from the same of his Fathers loue toward him euen as in another place speaking of the vngodly Luk. 11.13 sayeth If ye being euyll knowe howe to geue good thinges vnto your children howe much more shall your heauenlye Father geue his good spirite to those that aske the same C. But Christ speaketh here as a mediatour least any man should referre it to that internall loue of the diuinitye For it agréeth verye wel that Christe hauing taken vpon him our fleshe should bée loued of his father Yea wée knowe that hée was disceuered as wel from Angels as from men by this notable title This is my beloued sonne c. For wée knowe that Christ Mat. 3.17 Mat. 17.5 in whome the whole loue of God should rest was elected that from thence as from a flowing well it might flowe vnto vs. For Christ is loued of the father as hée is the head of the Churche Hée teacheth that this loue is the cause why the father bringeth all thinges to passe by his handes Gods loue commeth to vs by Christ For when hée sayeth here that the father sheweth all thinges vnto him he meaneth that hée doth communicate all thinges with him As if hée shoulde saye As the father hath made mée partaker of his minde so also hée hath powred vppon me his power that in my workes the glorye of GOD may shine yea to the ende that men might séeke for no Diuine thing which they shoulde not finde in mée And verylye without Christ Gods power shall bée sought in vaine CYR. Therefore the father sheweth vnto the sonne those thinges which hée doeth not as paynted or written in Tables or as teaching him being ignoraunt for the sonne knoweth all thinges as God but so expressing him selfe whollye in the nature of his sonne that whatsoeuer hée hath in him selfe hée sheweth the same in his sonne Therefore it is sayde Mat. 11.27 No man knoweth the Father but the Sonne and no man knoweth the Sonne but the Father R. Therefore if thou wilt knowe and vnderstande the secretes of the father make haste to the Sonne Heb. 1.3 who is the lyuelye and expresse Image of the father For the iudgementes of God are vnsearcheable and his wayes can not bée founde out but yet in Christ Rom. 11 3◠and by Christe his iudgementes are knowne and his wayes manifest vnto vs. And he wyll shewe him greater thinges
onely to the Sonne of God As though Christ ascending into Heauen had vtterlye forsaken this office and ought not rather to raygne vntyll hée haue put all his enemies vnder his féete M. If therefore Christe bée appointed of the Father Psal 110.1 to bée the Iudge of all menne 1. Cor. 15.25 hée must néedes bée most wyse and suche a one as no man can deceyue Herevppon hée is sayde to bée a knower of secréetes and a searcher of heartes M. that wée hauing gotten suche a Iudge maye learne to walke before him all the dayes of our lyfe in sinceritye of the heart euen as if wée were alwaye before his face and in his sight 23. Because that all men shoulde honour the Sonne euen as they honour the Father Hee that honoureth not the Sonne the same honoureth not the Father whiche hath sent him Because that all men R. As the father hath geuen all power of Iudgement to the sonne so he will be honoured in the person of his sonne C. For he doth not so raigne in the person of Christe as though hée him selfe liued idelye in heauen as slouthfull Kinges are wount to do but béecause he might declare his mightie power presence in Christ For what other thing signifieth these woordes Because that all men shoulde honour the sonne then that the father would bee knowne and woorshipped in the Sonne God the Father in Christe Therefore it is our parte to séeke God the father in Christe there to beholde his power and there to worship him For the father hath wholly poured him selfe into the sonne To what ende Surely to the ende that al men might honour the Sonne that is to saye that whosoeuer will attaine to saluation in God worship God and beléeue in God hée might do this by his sonne Christe For no man can obtaine saluation in God without Christe Saluation onely in Christe because Gods sauing health is placed wholly in Christ In like manner no man can worship God but by Christe because Christe is the wisdome and power of God Moreouer Iohn 10.9 Iohn 14.9 no man can beléeue in God but by Christ because Christ is the Dore the waye the truth the life Wherefore He that honoreth not the sonne the same honoreth not the Father C. All men will confesse that God ought to be worshipped insomuch that we haue this féeling and vnderstanding ingraffed in vs by nature there is no man that dare deny this honour vnto God Yet neuerthelesse mens minds erre and go astraie in seking after God Hereuppon come so many false Gods hereuppon commeth such abhominable Idolatry Therefore we shall fynde the true God no where else then in Christ neither shall we otherwise rightly worship him then in kissing his deere sonne Psal 2.12 as the Prophet Dauid teacheth Bv. Therefore if any man woulde worship the father without the Sonne as do the Iewes and Turkes as though he hadde not a sonne like and coequall with him in all thinges he misseth the worship of the father For he cannot be a father which wanteth a sonne R. We must note therefore that the name of God when it is separated from Christ is nothing else but a vaine fantasie and Imagination Wherefore whosoeuer he bée that desireth to haue his worship acceptable vnto the true God let him not depart from Christe R. For whosoeuer reiecteth Christ by infidelitie reiecteth God The Ethnicke also affirmeth that he worshippeth God the creator of heauen earth the Iewe also saith the like of him selfe and the wicked man which is a Christian onely in name braggeth of the same but because Christ to the Ethnike is foolishnes to the Iewe an offence and to the wicked contempte 1. Cor. 1 23. none of them do truely beléeue in God neither truely worship God for he will not be worshiped but by Iesus Christe C. Whereuppon the Euangelist Sainct Iohn saith in his Epistle 1. Ioh. 2.22 The same is Antechriste which denieth the father and the sonne And the Apostle Paule writeth that it is the will of God that euery tongue shal confesse that the Lorde is Iesus Christe to the glory God the father Philip. 2.11 C. Neither was the condicion of the fathers otherwise vnder the Law For although they had an obscure sight of Christ vnder shadowes yet notwithstanding God neuer reuealed him self without Christ But now so soone as Christ was exhibited in the fleshe and was appoynted to bee our King all the world ought to haue submitted it selfe vnto him as vnto God the Father For séeing the father hath commaunded him to sit on his right hand whatsoeuer he be that imagineth a God without Christ he maymeth one halfe of him R. But what honour is that which appertaineth to the sonne It followeth 24. Veryly Verylye I saye vnto you He that heareth my woorde and beeleeueth on him that sent mee hath euerlasting life and shal not come into Iudgement but is escaped from death to life Verily Verilie I saye vnto you C. Here is expressed what manner of honour is required lest any manne shoulde thinke that the same consisteth in some external right only or in vaine ceremonies R. For Christ séeketh not externall honour which superstitious men geue vnto him but hée séeketh for faith because to beléeue is to geue the greatest honour that maye bée to the father and the sonne The Gospel is the the Scepter of Christ C. Whereuppon the doctrine of the Gospell is as a Scepter vnto Christ by which he gouerneth the faithfull whome the father hath made subiect vnto him And this definition is firste of all worthy to bée noted Nothing is more vsuall and common then the false profession of Christianisme For the Papistes which are the moste sworne enemies vnto Christe doe notwithstanding too impudently bragge and boast of his name but here Christe requireth of vs no other honour then that we shoulde obey his Gospel Whereuppon it followeth that what honour soeuer hipocrits geue vnto Christ it is nothing els but a Iudas kisse How often tymes soeuer they call him a king they do nothing but spoile him of his kingdome and power so long as they beléeue not the gospell M. Therefore hée which heareth not the woorde of Christe that is to saye which receiueth it not as the worde of the sonne of God sent into this worlde of the father for our saluation he it is which greatly dishonoureth the sonne and the Father Ioh. 4.44 He said that a Prophet was not without honour sauing in his owne country It is a Discredite to the Prophet sent of God yf so be his word be not beléeued And in another place this discredit is said to be vnbeliefe the which happened to the sonne of God among the Nazarites R. Moreouer Mar. 6.6 because to beléeue séemeth to many to be a thing so easy In somuch that they thinke they beleeue when they only heare this name thinking that to beléeue is
are lame and corrupt Therefore they are here called the doers of good workes whome Paule calleth zealous and louers of good workes Titus 2.14 But this estimation and iudgement dependeth vpon the fatherly clemency and acceptation of our God who alloweth that fréelye for good which deserueth to be reiected as euill and vnperfect M. Moreouer here shal appeare a doble ende of humaine things in the resurrection euen as also the very wordes of Christ doe sufficiently declare and not without cause for there is a diuersitie among mortall men Elect and reprobate some are elctted othersome are reprobated to the ende that euerye parte might haue his right ende Therefore Christ sayth that when he hath gathered togither all Nations before him he will seperate them as a shéepheard deuideth the shéepe from the Goates and will place the shéepe on his ryght hande and the Goates on his left hande Mat. 25.33 Wherefore let it not trouble any man if he shall sée in this life Tares mixt with good féede and the stincking Goates mingled among the shéepe When that houre of iudgement shall come that is to saye when these endes that are appoynted from the beginning of the world shall come euery man shal be seperated and appoynted to his proper ende For the reprobate shall go into euerlasting paine that is to the resurrection of iudgement or condemnation and the Iust into eternall lyfe that is to saye into the resurrection of life For the Angels shall go forth and shall seperate the wicked from amonge the Iust and shall throw them into the furnace of whot burning fyre where shal be weping and gnashing of teethe Mat. 13.41 Bv. All men therefore enioy the common naturall and sensible life as well good as euell and they shall all rise from the same againe notwithstanding by the iudgement of the Iust Iudge Christ Iesus the condition and state of theire lyfe to come shall not be a lyke Psal 5 M. For seeing he is a God which is not pleased with Iniquity A. When he hath gathered the wheate into his barne that is to say when he hath called and receyued the faithfull which imbraced Godlynes to possesse his kingdome for euer he shall burne the chaffe that is vnfrutefull men and workers of iniquity with vnquenchable fyer Mat. 3.12 The whiche Sainct Iohn expressed in these woordes He which ouercommeth shall possesse all thinges and I will be his God and hee shall be my sonne But the fearefull and vnbeleeuing and abhominable Apoc. 2◠and murtherers and whoremongers and sorcerers and Idolaters and all lyers shall haue their parte in the lake which burneth wiih fier and brimstone which is the seconde death For there shall enter into it no vncleane thing neyther whatsoeuer worketh abhomination or maketh lyes but they which are written in the Lambes booke of lyfe The which also the scripture setteth foorth in other wordes saying Ver. 27 Esa 66.24 Mar. 9.41 Their worme shall not dye and the fier shall not be quenched M. The which manifestly maketh against those which pronounce generally all men to be saued For as euerlasting life is layde vp for the elect euen so there wayteth for the reprobate that eternall fier whiche is prepared for the Diuell and his Angels C. Mat. 25. ◠And wheras the Papistes of these places gather that euerlasting life is gotten by merites they may easely bée refuted for Christ speaketh not only here of the cause of saluation Merites deserue not euerlasting lyfe but also putteth a noate and difference betwéene the elect and the reprobate the which he doth to wyn and bring his seruauntes to holynesse and innocencye And wée trulye doe not deny but that faith ioyned with a desire to lyue well and vprightly iustifieth but do onely teache that we cannot repose our trust and confidence in any thing else saue in the mercy of God A. But concerning this wée haue spoken more at large Mat. 16.27 and .25.34 in our exposition of Mathew 30. I can of my owne selfe doe nothing as I heare I iudge and my iudgemen is iust because I seeke not my owne wyll but the wyll of the Father which hath sent mee I can not of my owne selfe Bv. After the confirmation and probation of his diuinitie and that he was the sonne equall to the Father in all thinges hée returneth to the proposition and occation of the disputacion from the which hée was digressed and gathereth all thinges into a certaine particular Epiloge or conclusion M. And because hée had arrogated to him selfe many thinges hée sheweth that he hath done the same iustlye and vppon good consideracion As if hée should saye B. I haue declared vnto you what I am with the Father and what I haue receyued of him that I worke all thinges with the Father and that with him I raise the dead to life By these thinges you sée that I am farre from doing any thing which is contrary or against him eyther by breaking the Sabboth or else by orrogating to my selfe that which is proper to him alone I confesse that of my selfe I can do nothing being a man as you sée these thinges are geuen to me of the Father hée bringeth all thinges to passe in mée As I heare of him and as I knowe by experience so I iudge in all thinges there is nothing in mée I saye nothing I doe nothing which belongeth not to the Father I knowe no part of my wyll which is not agréeing to the wyll of my Father I desire nothing I goe about nothing which is not according to the good pleasure of my Father so farre I am from prophaning the Lords Sabboth and that which is more from blaspheming him the which falselye ye obiect against me C. Therefore Christ speaketh not here of his bare diuinitie but as hée is endewed with our fleshe he admonisheth vs not to estéeme of him according to the outward shewe because there is more in him than there is in a man Secondlye we must sée and consider with whom he had to do His purpose was to refell the Iewes which sought to oppose or set him against God Therefore he doth deny that he doth any thing as man because God which dwelt in him was his guide moderator This alwayes we must remember that so often as Christ speaketh him selfe he doeth onely assume or take to him selfe that which is proper to a man because he had respect vnto the Iewes which wickedly sayd that he was a priuate person and no better than one of the common sort of people After the same manner he referreth to the Father whatsoeuer is aboue man This woord Iudgement as it doeth properly belong to Doctrine so also it doth appertaine to the whole administration as if he should say that he hath the Father his aucthour in all thinges whose wyll is to him a rule in all thinges And my iudgement is iust M. This is not to be
vnderstoode as though the Father had one by him selfe and the Sonne another as we haue also shewed before in the nineteene verse C. For he doth not compare his will and the will of his father together as one contrary to the other but onely confuteth that which they falsely Imagined as that he was rather caried by humayne boldenesse than led by deuine aucthority He doth deny this to be his owne proper affection and contrary to the commaundement of his Father 31. If I testifie of my selfe my testimonye is not true M. By these wordes our Sauiour preuenteth that which his aduersaries might haue obiected against him to troble the mindes of simple and ignoraunt men the whiche also they went about when they sayde Iohn 8 Thou giuest testimony of thy selfe but thy testimony is not true Therefore hée sheweth that hée doth not leane to his owne testimonye nor to the testimonye of any other man but to the testimonye of his heauenlye Father which cannot lye and which in truth far excéedeth all other testimonye To this ende doth those thinges appertaine which are spoken in this parte of the Apology So that when he sayth If I testifie of my selfe my testimony is not true he doth not deminishe the credite of his owne testimony the which mightely hée defendeth in an other place but it is a certayne manner of concession or graunting Because Christ was sufficiently instructed from heauen not to bée credited he is contented As if hée should saye If my testimonie be suspectted of you according to the common maner of men let it be so I make no account of it Wée knowe that nothing is counted true and lawfull which a man speaketh in his owne commendation how truely soeuer hée spake because no man may be a sufficient witnesse in his owne cause And although it is wicked to deale thus with the sonne of God yet notwithstanding he was content to departe from his right that by the aucthority of God he might conuince his enimies 32. There is another that beareth witnesse of me and I am sure the witnesse which hee beareth of me is true A. There are some which by this other witnesse bearer vnderstand Iohn the Baptist making this to be the scence of Christes wordes It séemeth to you that if I beare witnesse of my selfe that the same is not true but now there is another which beareth witnesse of me the which I know to be true but as for you ye saye that ye will not beléeue the same But it is better by this other witnesse bearer to vnderstande God the Father that it may agrée with that which is sayd in another place Iohn 8.18 I am one which beare witnesse of my selfe and my father which hath sent me beareth witnesse of me also B. So that the same which he sayth here is thus muche in effect My wordes are far otherwise than ye take them to be It is God and not this poore Carpenter which beareth witnesse of me and which doth acknowledge his onelye begotten and welbeloued sonne the which testimonye is so sufficient for me that I care not what men think of me M Neither doth he saye simply His testimonye is true But he sayth that hée knoweth his testimonye is true By which words hée doth not onely declare that the testimony of his Father is true but also that he himselfe doth know for a suertie that he doth arrogate nothing to himselfe which of right and by the testimonye of the Father appertained not vnto him 33. Ye sent vnto Iohn and he bare witnesse of the trueth M. Because hée had made mencion of the testimony of the Father nowe to extoll the same and therewithall to shew that his aduersaryes are reprehensible and blameworthye to the consolation and staye of simple mindes hée bringeth in the testimony of Iohn concerning him the which although it were verye notable yet notwithstanding it was contemned and neglected of the Rulars of the Iewes And this maketh verye muche to conuict them that hée sayth not simplye Iohn bare witnesse to the trueth But Ye sent vnto Iohn C. For hée vrgeth them with the aunswere of Iohn the which they coulde not without shame discredite For to what ende shoulde they haue sent vnto him except they meant to stande and geue credite to his sayinges For they sent vnto him as to a Prophete of GOD and séemed to make account of his voyce as of some diuine Oracle And although Christ here after a sort yelded vnto his enemies yet neuerthelesse verye notablye hée reproueth them and casteth in theyr téeth that nothing stayeth them from beléefe but mallice Therefore we see that this circumstance doeth make verye much to the matter that they sent vnto Iohn and as it were with a minde desirous to learne they went vnto him to knowe who was the Messias and yet notwithstanding regarded not his aunswere M. Hée sayeth not And he bare witnesse to mee but he sayth Hee bare witnesse to the truth the which is more certaine and farthest from suspicion And hée calleth the dispensation of the redemption of mankinde which hée had taken in hande the trueth for the which dispensation the sonne of God was sent to take vpon him our fleshe of the which he sayeth in another place I am the way the trueth Iohn 14. and the life But this trueth is alwayes condemned in the worlde for a lye 34. But I receyue not the recorde of man neuerthelesse these thinges I saye that ye might be safe J receyue not the recorde of man M. What meaneth these woordes Question If hée receyue not any mans testimony concerning him selfe wherefore was Iohn sent of God to beare witnesse of the trueth Also the testimonyes of the Apostles were they not the testimonies of men of whome hée saieth You also shall beare witnesse of mee because ye haue beene with me from the beginning Ioh. 15.27 Also hée sayeth Ye shall be witnesses vnto me in all Iewrye and in Samaria and to the vtmost partes of the earth To this we aunswere Actes 1.8 Christ vseth the testimony of Iohn not that hée stoode in néede of the same Aunsvvere but because it was néedefull for vs thereby to be confirmed They which séeke theyr owne glorye do not onely testifye of them selues notable and excellent thinges but do also much estéeme and bragge of the testimonies of suche others as they them selues are But Christ to the ende hée might teache that he sought not his owne glorye euen as before he said he had no néede to beare witnesse of him selfe euen so here hée sayeth that he doth not stande or depend vppon the testimony of Iohn howe great soeuer he be nor of any other man séeing hée hath testimony far greater than the witnesse of man As if he should say Bv. I doe not therefore bring foorth the testimony of Iohn concerning my selfe as though he had made me any whit the better thereby as that I might bée such a
God hath appointed to guide vs in the right waye to wander at our leysure whether we lust Bv. For many are well affected in the beginning of Preaching for the loue of noueltie but within a while after do forsake the gospel againe following pleasures and corrupt affections which they estéeme more than the loue of godlynesse For a season C. By these wordes hée reproueth theyr folishnesse because they thought that the eternall light of God might bée extinguished by vaine way wardnesse and vnconstant follye Euen so at this daye the Papistes abuse all those godlye teachers and Doctours which the Lord hath geuen to his Church as bright Candelles as though they went about to dasell theyr eyes by beholding the light And they doe not onelye abuse the Candelles to obscure the light but they doe also oftentimes reioyce in darkenesse 36. But I haue greater wytnesse than the witnesse of Iohn for the workes whiche the Father hath geuen me to finishe the same workes that I doe beare witnesse of me that the Father hath sent me But I haue greater witnesse C. After hée had shewen in the person of Iohn that the Iewes had wickedlye corrupted the gift of God nowe secondlye hée repeateth that which hée had spoken as that he hath no néede of the testimony of man his owne witnesse being sufficient for him selfe Howebeit because hée sawe that he was despised hee citeth them according to his manner before his father As if he shoulde saye Bv. Thus farre forth ye haue hearde great thinges but ye shall heare greater thinges Ye haue Iohns testimony concerning me but nowe beholde a greater testimony namelye the testimony of my workes For there can not bée a more certaine testimony than the déedes them selues the which I doe not in my owne name but in my fathers name M. Let vs note here howe circumspectlye and wiselye he saieth not I haue a testimony much more certaine and true than the testimony of Iohn but he sayth Greater than the testimony of Iohn least he might so extoll the testimony of the Father concerning him selfe that the testimony of Iohn thereby shoulde bée quite discredited For whatsoeuer Iohn did testifye concerning Christ the same was of God neyther was it any whit contrarye from that which the Father by his workes testified of him But if ye compare the testimony of the workes of Christ which he had receyued of the Father with the testimony of Iohn ye shal finde that it is much more excellent and notable For as that Lucifer or morning Starre though it be a true testimony of the rysing of the Sunne yet notwithstanding is inferiour and nothing so euident as the Sunne beames it selfe which shine throughout the whole world ▪ euen so Iohn though his testimony were true concerning Christ yet notwithstanding it was far inferior more obscure than the bright shewe of Christes workes For the workes which the father hath geuen me R. The second thing whereby Christ proueth that he was sent of the Father are workes or Myracles M The vse wherof are here declared vnto vs when Christ sayeth They testifye of me Therefore they are not dumbe signes but lyuelye signes and therefore not simplie to be behelde but effectuallye to be hearde according to thys place The heauens declare the glory of God c. These speake not and yet notwithstanding their sounde hath gone forth into all landes and their wordes into the vtmost partes of the earth Psal 19.1 A. Euen so the wonderfull workes of Christ though they séeme to bée dumbe yet notwithstanding most euidentlye they set foorth his mightye vertue and power but to them to whome he hath geuen eares to heare M. Euen as appeareth in Nicodemus who being moued by the power and testimony of Christes workes Iohn 3. acknowledgeth that Christ is come a teacher sent from God For as a good Trée is knowne by his good fruite euen so the Lorde Iesus hath sufficientlye by his workes proued him selfe to bée the sonne of God Iohn 10.25 R. The workes sayth hée which I do in my Fathers name they beare witnesse of me C. It may here be demaunded whether miracles are sufficient ynough to proue Christ to be the sonne of God Question when as the Prophetes haue done the lyke M. Furthermore neyther the Iewes nor the Turkes doe denye the myracles of Christ but yet neyther of them doe acknowledge the testimonye whereof the Lorde here maketh mention Aunsvvere C. We aunswere Those signes and myracles which the Lorde wrought by the handes of his Prophets went not beyonde that ende for the which they were appoynted to be wrought which was that they might declare them to be the Ministers of God who otherwise coulde haue had neyther aucthoritie nor credite But God ment more highlye to extoll his sonne And this purpose of God in miracles must be taken for the ende and scope Therefore if the Iewes through malice had not willingly shutte their eyes the vertue of Christes signes might sufficiently haue declared who and what maner of person he was euen as hée himselfe sayth Yf I had not done among them the workes which no other man hath done Iho. 15.24 they had no sinne but now they haue seene and hated not onlye mee but also my Father M. As touching the Turkes although after a sorte they doe acknowledge some deuine power to bée in the myracles of Christ yet notwithstanding they wyll in no wise acknowledge him to be the sonne of God being vtterly blinded and deceiued by the false prophet Mahomet The Turkes denye Christ to be the son of God They say that God cannot haue a sonne séeing hée hath not a wife So foolish and blind they are that they wil not acknowledge the Image of the fatherly goodnesse power in Christ the sonne of God the which notwithstanding his works haue made him more euident and cléere than the Sonne 37. And the Father himselfe which hath sent me hath borne witnesse of me Ye haue not hearde his voyce at any time nor sene his shape And the Father himselfe which hath sent me Bv. Some restrayne this to the voyce which was hearde in the Baptisme of Christ but it ought to be farther extended C. For in the preterperfect tence or time past he sayth The Father hath testified to declare that hée commeth not foorth vnknowne because aforetime in the lawe and the Prophets the Father had made him manifest by tokens that he might bring his noates markes with him wherby hée might be knowne For God did testifie of his sonne so often as he promised saluation to his people the Iewes or the full restoring of the kingdome of Israell So it became the Iewes to haue the perpetuall substaunce of Christ out of the scriptures before hée shoulde be manifested in the fleshe Whereas they contemne him he being present and doe reiect him thereby they doe manifestly declare that they haue no taste of the Lawe the whiche also
6.40 C. The loue of God is here taken for the whole féeling of Godlynesse For no man can loue God but hée must also honour him and must submit him selfe wholye vnto him euen as where there is no loue of God there is no obedience In consideration whereof Moyses maketh this the summe of the Lawe Deu. 6.5 that we loue God with our whole heart M. Let vs here noate that all Hipocrites howe subtile soeuer they be are knowne well inough to the Lorde although mortall men can not espye them they hauing in their mouthes continuallye God the loue of God the zeale of God the glorye of God Hipocrites are known to God the honour of God the Churche of GOD and suche lyke none of the which thinges they haue in theyr heartes but séeke onelye vaineglory and their bellyes 43. I am come in my Fathers name and ye receiue mee not If another come in his owne name him wyll ye receyue I am come in my Fathers name R. Hée sheweth what great ingratitude it is to reiect him whome God the Father hath sent to saue To come in the name of the Father is to séeke the glory and wyll of God and in his office to haue respect to the common profite of all men and not to his owne profite or gaine A. And this is the wyll of the Father that euerye one whiche seeth the Sonne and beléeueth in him should haue euerlasting lyfe C. In this title false Prophets brag and boast them selues as doth the Pope at this day who braggeth that he is the Vicar of Christ yea Satan hath not deceyued myserable menne from the beginning but by this pretence who subtillye transformeth him selfe into an Aungell of lyght But Christe noateth the matter it selfe and not the coullor or pretence For he testifieth that he came therefore in the fathers name because he doth both testifie of the Father and doth faithfully performe that whiche he hath commaunded And by this marke he doeth discearne and noate lawfull teachers in the Church from those that are false and Counterfeyte Whosoeuer therefore do extoll them selues and do raigne in the consciences of men are bouldly to be reiected as this place teacheth For he whiche desyereth to be the seruaunt of God must be in nothing contrary to God Nowe if wée examine the whole doctrine of the Pope The Pope commeth in his own name the very blynde also shall sée that he is come in his owne name M. Herebye wée maye noate that it ought not to séeme straunge to the minister of Christe if although he be a true teacher suche a one as seketh the glory of God Innocent and faithfull he be not receyued of all men specially of the mightyer sorte séeing hée heareth the Lorde hym selfe the sonne of God whiche came not in his owne but in his Fathers name and declared him selfe to come from Heauen by mighty signes and wonders was not receyued of those whiche were the moste myghtie and principall in in Israell Ioh. 15.20 The seruaunt is not greater then his Lord. 1. Ioh. 4.6 A. Also we are of God he whiche knoweth GOD heareth vs he whiche is not of GOD heareth vs not Yf an other come in his owne name M. It commeth to passe by the iuste Iudgement of God that they whiche receiue not the true Christe whiche the Father hath sent into this worlde False Christes receiue◠of thē which reiect the true Christe shall receyue false Christes comming not in the Fathers name but in theyr owne name neyther séeking the glory of the father but their owne prayse and glory The whiche happened to the Iewes according to the wordes of Christe here For they receyued false Christes boath before and also after the comming of Christe Concerning the false Christes whiche came be fore Christe Acte 5.36 Galmaliel speaketh in the Actes of the Apostles Math. 24 24. concerninge those whiche came after Christ himself speaketh in the Gospell after Mathew And Iosephus maketh mencion of a sertayne Aegiptian a Coniurer whiche drew after him thirtie thousand men Also in the Actes of the Apostles wée maye reade of Simon magus whome such as were seduced called the mighty power of God C. Yf any man obiecte and saye that this commeth to passe often tymes rather by error then by mallice we aunswere that none are subiect to the deceites of Sathan but suche as by a sertayne wicked desyre preferre lyes before the trueth For how commeth it to passe that Sathan fyndeth those prompt and apt Disciples to whome the Lord is fayne to crye as to deafe men but onely because wée hauing forsaken righteousnesse willingly followe Iniquitie Howbeit we must noat that Christ speaketh properly of those whome God hath specially illuminated as he had done the Iewes who being taught in the lawe knewe the right waye to saluation It is most certayne that suche doe not harken vnto false Prophetes but because they desyer to be deceiued Therefore saith Moyses that the Lord vseth the rysing of false prophets as a meane to trye and prooue his people whether they loue hym or no. Deut. 13. ◠But there seemeth to be in many guiltlesse symplicity but there is no doubt but that hipocrisie daseleth their eyes whiche lurketh within their myndes For it is most sertayne that God shuttethe not the Gate against those that knocke and that they are neauer disapoynted of whome he is sincerely sought Truelye therefore dothe the Apostle Paul ascribe this vnto the vengeaunce of GOD Math. 7.7 when that the power the Apostle Paule ascribe this vnto the vengeance of God when that the power of illusion is giuen to Sathan that they which reiecting truth and approuing vnrighteousnesse might beléeue Lies and hée sayeth that they perishe 2. The. 2.10 which haue not loued the trueth that they might bée saued Euen so at this daye the Hipocrisie of many is discouered who being addicted to the deceites and wicked superstitions of the Pope rage most furiouslye against the Gospell For if there were in their mindes the feare of God the same feare would bring foorth also obedience Bv. But when they will not receyue the Doctrine of Christ they are wrapped in errors and perishe in their sinnes False Prophetes deceiue robbe and spoyle them to whome they are a verye scorne and derision euen as the Apostle very notablye hath discribed their disposition 1. Cor. 11.13 in the person of the Corinthians The Iewes would not haue the most méeke gentle and louing Christ to raigne ouer them but they would haue Cesaer Iohn 19. saying VVee haue no King but Cesaer And hée stoutlye plagued and slewe them aunswering his name in all thinges A. Euen so they which at this day refuse to beare the swéete yoake of Christ are miserablye in subiection and thraldome to the tyranny of the Pope 44. How can ye beleeue which receiue honor one of another and seeke not the honour whiche commeth of
they ought to haue a farther regard than to the commodityes of this present lyfe B. But they thought that this meate might be gotten by theyr workes therefore they demaunded what they should doe to worke the workes of God that is to saye which might bée acceptable vnto GOD and which might bye that meate C. But they which thus demaund are partlye deceyued because they knowe not the waye howe to worke for they doe not consider that GOD doth geue vnto vs by the hand of his sonne whatsoeuer is necessarye to the Spyrituall lyfe Fyrst of all they demaund what they must doe then when they come to speake of the worckes of God they wander they knowe not whether Thus they bewraye theyr ignoraunce of the grace of God M. And thys errour hath béene in all ages and tymes that men haue thought to wynne saluation by their workes C. Howbeit these men séeme here proudlye to reason with Christ as though he had reproued them vniustlye as if they shoulde saye Doest thou thinke that wée haue no care for euerlasting lyfe What is that then which thou requyrest at our handes more then that whiche wée doe B. Haue wée not the Lawe of Moyses by which wée are iustified and by which wée learne what workes they are whiche GOD requireth at our handes to bée done Doest thou make a newe Lawe by whiche wée ought to frame our lyues What workes canst thou recken to vs which are not comprehended and expressed in the Lawe of Moyses R. Wée are Circumcised we offer Sacrifices daylye wée eate no Swynes fleshe wee kéepe the Sabboth daye and wée fast are not these good workes whereby wée maye bée iustifyed Doth not GOD require these thinges at our handes by the Lawe Wée are called a holye people but howe should wée bée holy but by the righteousnesse of the Lawe Therefore they séeme not to question with Christe vppon a Godly desyre whiche they haue to learne but vppon contempte disdayne and presumption as though they were alreadye sufficientlye instructed out of the Lawe what workes God requyreth to attaine to righteousnesse A. But they went farre astraye And therefore 39. Iesus aunswered and sayde to them This is the vvorcke of GOD that ye beleeue on him whom hee hath sent M. Hée doeth not onelye aunswere the question of this people but also expoundeth that part of the admonicion where hée sayd Labour for the meate which perisheth not B. And here is a fygure called Imitacion For because they asked the question concerning workes and no workes can performe that which they sought for namelye the foode of euerlasting lyfe the Lorde Imitated them the worke hée called Faythe which is an assured perswasion of the goodnesse of GOD and an vndoubted hope of saluacion from him the which fayth the inspiration of the holye Ghoste worketh in the myndes of the elect Verse 44. which hereafter hée calleth the drawing of his Father C. Because therefore they had spoken of workes Christ putteth them in minde of one worke that is to saye of Fayth by which hée declareth that whatsoeuer menne take in hand without Fayth is vaine and vnprofitable and that Fayth onely sufficeth because God requyreth this alone at our handes that we beléeue For there is here a secréete comparison betweene Fayth and the workes of men As if hée should saye Men busye them selues in vaine when they séeke to please God without Fayth euen as if they which comming out of the waye can not attaine the Goale R. For it is Faith onelye whiche iustifyeth Faith only iustifieth and this worke aloane God requyreth to the fulfylling of the Law For fayth apprehendeth Christ and Christ is the fulfylling of the Lawe to righteousnesse to all that beléeue And hereby wée maye learne that carnall strength mannes wyll workes Rom. 10.4 and humayne deuises the externall obseruation of the Lawe Sacrifices and the kéeping of the Sabboth are of no force to attayne to righteousnesse but onelye Fayth in Christ whiche is the gyft of GOD and not to bée gotten by mannes strength C. And yet notwithstanding this place is not against loue as though other workes were superfluous For Fayth neyther excludeth Loue nor no other good workes séeing it contayneth all good workes in it selfe For fayth is called the onelye worke of GOD because wée possessinge Christ by the same are made the sonnes of GOD that hee maye gouerne vs by his spyrite Because therefore Christe doeth not seperate from Fayth the fruites thereof it is no maruayle if hée place in the same if wée may so speake the Helme and Rudder of the Shippe M. But if this question had béene proposed to any Pharisée hée woulde haue vsed another maner of aunswere and rather haue sayde A. Pharisees This is the worke of GOD that ye bée Circumcised that ye bée Purifyed that ye kéepe the Sabboth daye that ye offer Sacrifices and that ye doe suche lyke workes as these Or if the same question had béene proposed to any Papiste hée woulde by and by haue aunswered A. Papist This is the worke of GOD to fast often to Praye muche to heare Masses to goe to Confession and suche lyke with the which vngodlye menne doe daylye more and more defyle them selues not regarding this onelye worke of GOD without the which no man can attayne to euerlasting lyfe C. Moreouer vayne is theyr cauill whiche by the pretence of this place contend that wée are iustifyed by good workes séeing that Fayth doeth iustifye and seeing the same is also called the worke of God First of all it is manifest that Christ speaketh improperlye when hée geueth to Faythe the name of working Rom. 3.17 euen as Paule also doeth when hée compareth the Lawe of Fayth and the Lawe of workes togeather Secondlye when wée denye men to bée iustifyed by workes wée meane those workes by the merite whereof men thinke they maye wynne Gods fauoure But as for fayth it bringeth nothing vnto GOD but rather setteth a man naked and emptye before GOD that hée maye put on Christ and be replenished with his grace Wherefore fayth is a passiue worke Faith doth not iustifye as a Meretoryous worke to the which no rewarde maye bée geuen neyther doeth it bring any other righteousnesse than that which he receyueth of Christ 30. They sayde therefore vnto him what signe shewest thou then that we maye see and beleeue thee What doest thou vvorke What signe C. This wickednesse doeth sufficientlye declare howe truelye it is sayde in another place Mat. 12.39 This wicked generation seeketh a signe They were at the first drawne vnto Christ by the wonderfull shewe of signes and being amased at the sight of a newe myracle they confessed Christ to bée the Messias and vppon hope hereof they would haue made him a King and yet nowe they requyre a signe as of one whome they knewe not and had neuer séene before Wherevpon commeth suche sodayne forgetfulnesse but because they béeing
lyfe is onely to be sought for in the kingdome of GOD. Moreouer truth in this place is not compared with figures as oftentymes else where it is but Christ respecteth what is the true lyfe of man namelye by whiche hée differeth from brute Beastes and by which hée excelleth among creatures Bv. Moyses truely gaue corporal meate which nourished mens bodyes and not their soules preseruing the lyfe natural but nothing profiting the lyfe spirituall neyther came the same â—ut of heauen but rayned onely out of the clowdes But my father giueth you C. As if he should say The Manna which Moyses gaue did profite nothing to heauenly lyfe but now the true breade of heauen is offered to you A. Before he had sayde VVhich the sonne of man shall giue vnto you and nowe hée maketh the Father rather aucthor of this gift than himselfe but hée meaneth that the same is giuen by his hande So the Antithesis or comparison is not béetwéene God and Moyses but betweene Moyses and Christ But Christ nameth the Father héere for more reuerence sake as if hée shoulde saye Acknowledge me to bee the Minister of GOD by whose hande hee will féede your soules to euerlasting lyfe Bv. For the Father sent the sonne into the earth for thk accomplishing of mans saluation So that no creature can giue the true breade of life to men So impossible it was that Moyses shoulde giue the same by corporall meate 2. Cor. 10 C. But this séemeth to disagrée with the doctrine of Paule For the Apostle calleth man spirituall foode But wée aunswere Christ speaketh here according to their capasitie wyth whome hée had to doe Rom. 4.11 neyther is thys vnwoonted and siledome founde in the Scripture Wée sée howe diuerselye Paule himselfe speaketh of circumsition when he handeleth the Institution of the same Hée confesseth that it was the Seale of Fayth but when hée contendeth with false Apostles hée rather maketh it the seale of malediction Let vs here consider what was obiected to Christ namelye that hée was not prooued to bée the Messias except he did supplye the want of corporall foode Therefore hée doth not sette before their eyes of what thing man was a figure but denyeth this to be the true breade with the which Moyses filled mens bellies 33. For the breade of GOD is hee which commeth downe from heauen and giueth lyfe to the worlde For the breade of God is hee Bv. Nowe more playnelye and fully hée explayneth that whiche hée had spoken euen nowe concerning the breeade C. And hée reasoneth thus The same is the bread of heauen whiche came downe from heauen to geue lyfe to this worlde In Manna there was noe suche thinge Therefore the same was not the heauenly breade Neuerthelesse he confirmeth that whiche he sayde before that he was sent of the Father to feede men after a farre more excelent manner then Moyses did Manna descended not from Goddes kingdome Man descended from the visible heauen that is to saye out of the clowdes but not from the euerlastinge kingdome of GOD from whence lyfe floweth vnto vs wherefore it was not the true breade of heauen as was this breade whome GOD sent for the lyfe of the worlde He calleth nowe that the breade of-GOD whiche before he called the bread of heauen not that the same proceded from any other then from GOD who sustaineth vs with breade in this present lyfe but because he is iudged diuine whiche quickeneth soules to blessed immortality B. For this bread is GOD who alone by his spirite and by his and the knoweledge of the Father feedeth to lyfe that is to saye causeth men to liue for euer in blisse VVhiche commeth doune from heauen C. In the descendinge from heauen two thinges are to be noated firste that we haue diuine lyfe in Christe because he is come from GOD that he might be to vs the authour of life secondly because the celestiall lyfe is nere vnto vs insomuche that we shall not neede neyther to ascende aboue the cloudes nor sayle ouer the sea to seeke the same For therefore Christ descended to vs because no man coulde assende to hym And giueth lyfe to the worlde This place teacheth that the whole worlde is dead to God Life onely in Christ so farre forth as the same is not quickened by Christ because life shall neuer be founde in anye other than in him So that here all manner of worshippe belonging boath to the Iewes and also to the Gentiles is reiected all the Philosophye and wisdome of the Gentiles and all the rites and ceremonyes of the Iewes with the whole Lawe haue no manner of power to quicken otherwise GOD had sent his Sonne in vaine which is this heauenlye breade to quicken and to saue the worlde M. All men here for the most parte by this worde worlde vnderstande the elect euen as they doe in this place also Iohn 3 16. So GOD loued the worlde that he gaue his onelye begotten Sonne that all that beleeue in him shoulde not perishe but haue life euerlasting 34 Then sayde they vnto him Lorde euermore giue vs thys breade C. There is no doubte but that they speake Ironice that is to saye meaning the contrarye thereby to noate Christe of vanity because he boasted that he woulde geue the breade of life M. As yf they shoulde haue sayde we are so farre from gainsaying this breade of the which thou speakest that we desire allwayes to receyue the same of thee that we may neuer die but liue for euer R. Verely yf thou wouldest euer geue vs this bread we would then acount thée to be that great Messias and woulde worshippe thée for Christ For if thou wouldest performe that which thou doest promise wée shoulde prosper well wée should not sweat with labour but should liue in most pleasaunt ease But canst thou giue that to vs whiche thou thy selfe wantest Thou promisest breade of lyfe and yet thou wantest boath a Garner and Wheate to bake corporall breade with all howe then canst thou giue vs that more precious breade Bv. After this manner spake the woman of Samaria Lorde giue me this water that I thirst not nor come hither to draw Euen so fleshe and bloode derideth the Gospell because the same being in outwarde shewe verye base and contemptible promiseth all euerlasting goodnesse when as in the meane time it suffereth the faythfull to hunger to thirst to pine with colde to be banished and to be slayne Mat. 27.42 Luk. 4.23 So also it was sayd to Christ He saued others but himselfe he coulde not saue And in another place Phisition heale thy selfe Euen so wicked men when they reiect the promises of God being not content with this one wickednesse make Christ the cause and aucthor of theyr infidelity 35. And Iesus sayde vnto them I am the bread of life hee that commeth to me shall not hunger and he that beleueth on me shall neuer thirst I am the bread of lyfe
Lorde declareth that it is no straunge thinge to hym that the Capernaites séeing did not sée and beléeue in him He came for no other cause into this worlde than for their sakes whome the Father had ordained to euerlasting lyfe and had deliuered to him to be saued and he is most sertainly sure of this that they shall come to him and that he will reiect none of them but will willinglye imbrace euerye on of them but as for other he will not regarde them And thus he sheweth the cause why the Capernaites did not beléeue in hym namely because they were not geuen to hym of the Father C. Therefore lest theyr vnbeléefe shoulde derogate any thing from his doctrine he sayth that the cause of so greate obstinacie is for that they are reprobates and none of the flocke of Christ For this purpose therfore he putteth a difference betwene the elect and the reprobate that the aucthoritie of his Doctrine might stande neuerthelesse although many beleued not the same For the wicked do detracte from the worde of God and doe esteeme the same as nothing because they are not touched with the reuerence thereof and a great many weake and ignoraunt men doe doubte whether that be the word of God or noe which is reiected of the most parte of the worlde For this stumbling blocke Christ prouideth when he denyeth those to be his which beleue not If to suche the trueth of God be vnsauory it is no marueyle but all the children of God imbrace the same First of all we gather oute of thys place that the benefite of faith commeth of the free gift of God the Father not of humaine strengthe Whomesoeuer the father hath geuen to the sonne come to the Sonne C. Therefore faith is not in the wil of men that this or that man may beléeue without exception Fayth is the gift of God as it were by chaunce but God choseth them whom he delyuereth to the Sonne as it were from hand to hande For when he saith All that is geuen we maye gather that all are not geuen Moreouer we gather that GOD doeth worke in his elect with so greate efficacy of the Spirite that none of them do fall awaye from him For this worde of geuing is as muche as if Christe had sayde those whome the Father hath chosen he doth regenerate and addicteth them to me in the obedience of the Gospell Bv. They therefore which beleeue beleeue through the grace of God but they which beleeue not haue to accuse their owne wickednesse and not to finde fault with God Saluation commeth through grace Those whome the father will haue saued he geueth to the Sonne and the Sonne receiueth them And the father geueth when he driueth frameth the wills and affections of men and geueth them power and strength to beleue the word and miracles of the lord Christ The sonne receiueth when he frendly entertayneth all those that come to him and ioyneth them to him selfe And this is the meaning of the Apostle when he sayeth Rom. 8.30 Those whome he hath predestinate he hath called and whome he hath called he hath iustified and whome he hath iustified he hath also glorified M. Furthermore we must noat that Christ speaketh heare not according to that dyuine maiestie and excelency of the eternall worde to the whiche nothinge can be geuen that it hath not but accordinge to the dispensation of the mediation reconcilliation and humayne redemtion whiche he had taken in hande For the Father hath geuen to his Sonne as to a mediator Reconcilor Redéemer out of that sinfull multitude of mortall men those to be sauid whome he hath chosen to lyfe from euerlasting A Wee haue already shewed what it is to come vnto Christ M. For we must not vnderstand that whiche he here speaketh of euery one which commeth vnto hym for the vnbeléeuing Capernaites came vnto him whome notwitstandinge the Father had not geuen to him otherwise they had beleued in him but he speaketh of those which come to him as to the breade of lyfe and to the knowne Sauioure reuealed by the Father Concerning those I saye he saith And him that cometh to me J cast not awaye C. The whiche also partayneth to the consolation of the Godly that they maye be sure that they haue free accesse vnto Christ and shall be gently receyued so soone as they commit them selues to his faith and charge Wherevpon it foloweth that the doctrine of the Gospell shal be helthfull to those that are the children of God because no man offereth him selfe to be a disciple vnto Christe but he whiche feeleth hym and hath experience that hée is a faithfull teacher A. This place therefore agreeth with that whiche wée shall see hereafter Ioh. 18.47 He whiche is of God heareth Gods worde therefore ye do not heare because ye are not of god Agayne Ioh. 10.26 My sheepe heare my voyce and followe me therefore ye doe not beleeue Acte 13.48 because ye are none of my sheepe M. For we reade that they beleeued the word so many as were ordayned to euerlasting lyfe B. They therefore whiche are abiectes to the worlde and are despised as duste maye be of good courage For Christe will louingly receiue them if so be they come to him in faith For he casteth none awaye that come to him in faith he preserueth his to the ende Ioh. 10.18 they shall neuer perish M. For they are Citizens with the Saintes and of the housholde of God wherfore they can neuer be excluded out of the kingdom of God But seing it is knowen to God alone who they are that are geuen to Christe to be sauid and who not Ephe. 2 for the Lorde knoweth who are his yet notwitstanding no man canne be ignoraunt whether he commeth vnto Christe by fayeth and with a desier of heauenly grace 2. Tim. 2.19 or not For what can be more euident and manifest to our harte than that whiche oure harte most of all desiereth 2. Cor. 13.5 Whervpon the Apostle saith Trye and proue youre selues whether ye be in the Faith or no. Do ye not knowe youre selues whether Christe Iesus be in you So that we are made sure by that which is manifest concerning those things which are hidden from vs as whether the father hath geuen vs to the sonne and whether the sonne will cast vs away or no. If wée come to Chist no doubt we are geuen to him of the Father and we shall neuer be cast awaye B. But seeing none can be perswaded of these thinges but the electe that is to say such as are indewed with Gods Spirite and are regenerate who are so farre from being brought to security and slouth by the preaching of these thinges that nothing can so muche styrre them vp to the loue of God and to euery good worke it is playne ynough that they know not what they saye which affirme that these thinges ought not to
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
whiche he hath chosen his in Christe Fyrst of all he sendeth his only begotten Sonne to shewe his Fathers will The manner howe out saluation is wrought he sendeth also his Aposteles to preache concerning the Sonne of God who beinge sent preache and call the Preachers are harde the hearers are called by hering commeth faith Fayth iustifieth the beleuing the iustified call one the name of the Lorde and those callers are saued and glorified For whosoeuer shall call on the name of the Lorde shal be saued C. Wherefore yf GOD will haue those whome he hath elected to be saued by fayth Ioel. 2.32 and doth after this manner confirme and execute his eternall decree whosoeuer he be that being not contented with Christe curiously inquireth of the euerlasting predestination séeketh all that in hym lyeth to be saued otherwise than God hath determined Gods election of it selfe is hyden and secrete but the Lorde hath reuealed the same by that vocation wherewith he hath called vs. Wherefore they are out of their wittes which séeke their owne and other mens saluation also out of the Labirinth of predestination not regarding the waye of faith which is before their eyes Naye by this preposterouse speculation they go aboute to ouerthrowe the force and effect of predestination For yf God haue chosen vs to this ende that we shoulde beléeue take awaye faith and our election shal be meymed and vnperfect And verely it is not meete in the counsayle and purpose of God to breke the tontinuall and appoynted order of the beginning and the ende R. Bee not therefore carefall aboute predestination neither be curious in this secret which belongeth to God For thou canst not by reason of the heauinesse of the eyes see by thyne owne witte into so high misteries But heare Christe looke into Christe in whome the fathe hath opened the secrete sentence of his predestination and in whome it was at the last reuealed whiche a longe tyme laye hid For by Christ we are assured that euery one whiche beleeueth is predestinate for whome he hath predestinate Rom. 8.30 hym he hath called by his Gospell that he maye beleeue and that he maye bee iustified by faith If therefore thou shalt finde thy selfe to be in the fayth of Christe thou shalt finde also that thou art elected and predestinated by God C. For as election and Godes calling are inseperable and go together euen so when God doth effectually call vs to the Fayth of Christe let it preuayle so muche with vs as yf he shoulde confirm his decrée concerning our saluation with a sure seale For the testimony of the Spirite is nothing else than the sealyng of oure adoption as Paule teacheth Therefore euery mans faith is a sufficient witnesse 2. Cor. 1.22 of Godes eternall predestination Ephe. 1.13 insomuche that to seeke farther is greate wickednesse Because he doth greate iniurie to the holy Ghost whiche refuseth to subscribe to his simple testimonye Seeing and beleeuing Christe opeseth against the former sentence by whiche he had cast in the Iewes teeth their vnbelefe whenas notwithstanding they sawe now in the sonnes of God is ioyned the obedience of faith with the scence and féeling of that deuine power whiche they perceyue to be in Christ Insomuche that Séeing is playnly taken for knoweledge For he whiche playnly knoweth the Sonne cannot choose but beleue in hym For he acknowledgeth hym to be the onely Sauioure God lyfe and all in all The wicked sée and know him but they do not throughly see and playnely knowe hym therefore are they made inexcusable because they cannot beléeue God or loue him M. And whereas he made mencion of eternall lyfe before the resurrection his meaning is that the faithfull haue already euerlasting lyfe euen in this lyfe before they are raysed but through hope by whiche they are saued and doe syt with Christe in the heauens and shall enioye the same in very déede after the resurrection as we sée before The whiche wée must diligently noate lest wée thinke that we shall get lyfe by the merites of oure good workes strayght after we haue receyued fayth but let vs be sure that the same is attributed to fayth by whiche we are regenerate into the dignitie and inherytance of the Sonnes of God 41. The Iewes then murmured at hym because he sayde I am the bread of life which came downe from heauen R. Behoulde here I praye you the mutable and waueryng Iudgement of the people A lytlle before they sought to honor Christe as a kinge and nowe because they haue not their will and desyer they murmure against hym they conteinne deryde disdayne and reproue hym of a lye Bv. He had layde the foundation of Christian fayth which was afterwarde to be repeated of the godly that it might the more firmely abyde in their myndes but that doctrin of piety is assalted and withstoode dyuersly and by many enemyes Whereby wée learne howe the worlde is affected toward the preaching of the Gospell C. For the Euaungelist teacheth that the murmuryng aroase here hence because the Iewes being offended at the basenes of the fleshe did conceyue no deuine or celestiall thing to be in Christe R. They had required a signe of the Lorde whereby he might proue that he ought to be beléeued euen as Moyses had proued hym selfe by many greate signes and wonders to be suche a one as was sent of God and whom the people ought to obaye and beleeue But the Lorde did not onely geue vnto them no newe signe ouer and aboue those whiche they had séene for they were sufficient ynough but also affyrmed that he was fare more excelent then Moyses and pronounced himself to be very God because he preached very often tymes of him selfe that he woulde giue eternall lyfe to those that woulde beléeue in hym and also that he would preserue them from death and in the last daye place them in euerlasting blisse These thinges when they vnderstoode not they began to murmure against hym because he extolled hym selfe aboue a man M. But this people haue as it were by inheritaunce this peruerse and vntoward disposition that when faith is néedefull they murmure And to murmure is nothing else than eyther by impatience Murmuration or by disdayne of the mynde to complayne and fynde falte with those thinges whiche seeme to be spoken or done vniustly Thus often tymes they murmured in the wildernesse that is to saye they complayned of God and Moyses as though those thinges whiche were done were done vniustly So to these men it séemed that the Lorde sayd Impudently I am the breade whiche came downe from heauen But wherefore are they not rather angery with them selues that they vnderstande not these thinges so greatly necessary Why doe they not rather murmure amonge them selues that they loued their belly so much Wherfore doe they not praye for the gift of faith why doe they not beséeche him more playnly to instruct them concerning these
spake For hée compareth himselfe with his father onelye in respect of hys flesh For although the father be the beginning of life yet notwithstanding the eternall worde it selfe is also properlye lyfe But the eternal diuinitie of Christ is not here handeled because hée propoundeth him selfe as hée being cloathed with our flesh manifested himselfe to the worlde Whereas therefore hée sayth that hée liueth by the Father it doth not belong to the bare diuinitie neyther also doth it simplye agrée with the human nature but it is a title of the Sonne of GOD manifested in the fleshe Furthermore wée knowe that it is no vnwonted thing to Christ to ascribe to the Father whatsoeuer is deuine in himselfe Bv. It is also to be noated that hée sayth shall liue by the meanes of me Iustification commeth by Grace For in that we are Iustified quickened and blessed it commeth not by our owne merite but by the mere goodnesse of Christe And therefore the Lorde sayth by the mouth of the Prophet I will redeeme thee Esec 36.22 Three degrees of life not for thy sake but for my owne sake C. We muste also noate that there are reckened here thrée degrees of lyfe The firste degree hath God the lyuing Father who is a springing well but secrete and hidden The seconde degree hath the sonne who is as a conduite pype by whome lyfe is powred into vs. The thirde is that lyfe which we drawe from hym So that because God the Father in whome consisteth lyfe is farre from vs Christe is appoynted as a meane whiche is the seconde cause of lyfe that from him that might come to vs whiche otherwise lyeth secrete and hid in God This sentence therefore agréeeth with that whiche went before where the Lorde sayde Iohn 5.29 As the father hath life in himselfe so hath he geuen to the Sonne to haue life in him selfe For in diuers other places he calleth him selfe lyfe 58. This is that breade whiche came downe from heauen not as youre fathers did eate manna and are dead hee that eateth this breade shall liue euer This is that breade M. When the Iewes obiected vnto Christe the fathers which were fed of Moyses by manna he aunswered to the same thrée thinges one was that Moyses did not geue vnto them bread from heauen and that the bread whiche the Fathers did eate in the desart was not the true breade of heauen because the eaters of the same were subiecte to death The seconde was that the Father geueth the true breade of heauen the whiche breade he him selfe is The thirde is that the eaters of this bread haue euerlasting lyfe Nowe therefore to finishe this dialogue he retourneth to the comparison of Manna and of his flesh where with he began This is the summe of his wordes There is no cause why ye shoulde preferre Moyses before me because hée fed youre Fathers in the wildernesse séeing that I haue farre better meate to geue vnto you than that was for I bring with mée celestiall and euerlasting lyfe For that bread is sayde to descend from Heauen which hath no earthlye or corruptible taste but geueth the Immortallity of Gods kingdome This vertue they felt not in Manna which onely sought to fyll their bellye For there being twoo vses of the same the Iewes with whome Christ here disputed respected nothing but the corporall foode But the lyfe of the Soule is not transitorye but groweth more and moore tyll the whole man bée renued Bv. And it is manifest by these places that Faith in Christ iustifyeth all those that beléeue 59. These thinges sayde he in the Sinagogue as hee taught in Capernaum Bv. Nowe the Euangelist noateth the place where these thinges were done and spoken according to the Historicall manner thereby to declare the vndoubted trueth and certaintye of the matter C. and also that wée might knowe that there were then many present when these thinges were spoken Bv. For this talke and disputacion concerning Faith and the effecte of Fayth was in a great assemblye of the Iewes that is to saye in a Schoole Temple or Church because it pertayned to the right instruction of the whole Chuch and of the vniuersall worlde C. Hée signifyeth that this Sermon was made as of a graue and serious matter M. and that Christ was found of the Capernaites in the Sinagogue into the whiche hée entered to teache that they might heare him speaking of so great misteries For hee woulde teache openlye Ioh. 18.20 that hée might haue many witnesses of his Doctrine Euen as hée bouldlye affirmed before the highe Priest As hee taught in Capernaum This is a notable prerogatiue of the Citye of Capernaum that they had Christ him selfe to bée their teacher and that openlye not once or twyse but oftentimes What thing more profitable coulde happen to this Citye than this that the Sonne of GOD shoulde bée the teacher of the same It was iustly sayd to bée lyfted vp to Heauen Those Cityes waxe proude in the which sometyme certaine notable men haue lyued or else haue done some notable thing But howe muche more notable was that which happened to this Citye Mat. 11.23 But when it dyd contempne this singular grace and abused the same it was iustlye sayd to bée deiected to the pit of hell The Romanistes bragge of Peter and Paules seate and vnder the pretence hereof haue inuaded and wonne the gouernment of the Christian world haue exalted them selues euen to the Heauens Good Lorde what woulde they haue done if so bée Christ had taught so oftentimes among them But nowe séeing they doe not retaine the Doctrine of Christ and of his Apostles in their proper place what else remaineth for them now than the greater condemnacion All these Churches whiche haue by the goodnesse and mercye of God the sound and wholsome doctrine of the Gospell which other Churches want must haue this example of the Capernaites alwayes before their eyes 60. Many therefore of his Disciples when they had heard this sayde This is an harde saying Who can abyde the hearing of it Many therefore of his Disciples M. All that which is contained betwéene this verse and the ende of the Chapter concerneth the Discyples of Christ C. Fyrst of all it is declared that there were verye fewe among this great multitude which receiued any profite naye this doctrine was the occasion that many whiche professed them selues to bée the Disciples of Christe fell away If the Euangelist had sayd that onelye a fewe had béene offended it had béene almost a wonder but in that a great multitude ryse and conspire against him what example shall wee say it is M. It is no maruaile therefore if the rude multitude dyd not receyue the misticall wordes of Christes when that his owne Disciples could not abyde the hearing of them Wherefore let this Historye bée printed in our heartes least that at any time wée trouble Christ when he is speaking and if wée see the lyke
God some saide that they were full of newe Wine Actes 2.7 because they vnderstoode not the power of the holy Ghoste Wherefore wee beeing warned by these examples let vs learne to geue vnto god more reuerence then commonlye we do in considering his workes R. Here therfore appeareth the contempt which we reade of in other places Is not this the Carpentors Sonne is not his mother called Mary Mat. 13.56 and his brethren Iames and Ioses and Simon and Iudas Euenso in this place they saye Mar. 6.3 howe can this fellowes doctrine be receiued as holy when he hath receiued no degrée of scoole He is not oure Rabby he is not our mayster how then shoulde his doctrine be worthie of credite M. Here wee are admonished that the doctrine of Christ was not dispenced with humane knowledge but with diuine power B. But he whiche neclecteth learning when he maye attaine to the same by meanes is vnthankful slouthfull And he which in prouiding ministers to teach the Church preferreth rudenesse before learning contemneth the gift of God and is not mooued with that spirite with the which Paule was mooued when he woulde haue the mistery of the Gospell to be committed to men méete to teache Tit. 1.9 and with the whiche Aquila and Priscilla were mooued when they taught Apollo béeing an elloquent man and mightie in the Scriptures that hée might be more méete to teache Act. 18.24 To this effecte also pertayneth that admonition whiche saint Paule geueth to Timothy 2. Tim 3.14 For this is agréeable to mans nature that one man should teache another As therefore no man will thus reason Moyses Elias and Christe liued for a tyme contrary to the condition of mans nature without meate therefore wée must refuse bodely foode and agayne the Israelites in the wildernesse were fed from heauen withoute tilladge and the benefite of mens labour therefore wée muste vse no laboure nor till the earth euenso verily by this example of Christ no man will infer that the stoody of holy learning is to be despised and that wée lyuing Idelly ought to looke to be taught by miracle 16. Iesus aunswered them and sayde my doctrine is not mine but his that sent me R. The Iewes doe extenuate and dispraise the authority of Christes doctrine bycause of his humility wherfore Christe challengeth the same from the authority of his father whiche sent hym brefely remoouing such wicked suspition and shewing howe he came by his learning and that his doctrine proceded neither from man nor from the Deuel but from God the father whose wisdom worde and Sonne he was My doctrine sayth he is not mine that is of man but of God who hath sent me of whose nature and substaunce I am Wherevppon it is no marueile if so be I am taught and learned with oute mans erudition If then ye desyer to heare God heare me for I am the voyce the speache the worde and the doctrine of God the Father C. In that he denieth the doctrine of his Father to be his he hath respecte vnto the capascitie of his hearers who thought hym to be no better then a man Therefore by concession he requireth to be accounted so much differing from the Father as bringing notwitstanding nothing but that which the Father hath commanded him R. Wherefore thou haste no occasion here to expounde this place of the humane nature of Christe by which he teacheth other matter then deuine thinges For his doctrine doth differ nothing from the doctrine of his father but most symply in these words he doeth declare that he doeth not bring any forged or counterfeit matter but that which is deuine committed in charge to him by the Father C. The summe is this that séeing he teacheth in the Fathers name his doctrine is not of man nor procéeding from man so that the contemners thereof can not escape vnponished Bv. By this place we are taught what doctrine the ministers of the worde ought to bring not humayne but that which is diuine not taken from men but fetcht out of the word of God For they are the messengers and Legates of the moste high God and of the Sonne of God Christ Iesus C. But that which the Iewes accounted For an offence Christ teacheth rather to be a Ladder which should carry them vpwarde to behoulde the glory of God As yf he shoulde saye when ye see a teacher not trayned vp in the Schoole of men knowe ye that he is instructed from aboue For therefore the Father of heauen would haue his Sonne rather to procéede out of the Handicraftes Shop than out of the scooles of the Scribes to the ende the originall of the Gospell might more manifestly appeare lest any man shoulde thinke the same to be framed in earth or shoulde faine some mortall man to be the author of the same So Christe also chose vnto hym rude and ignoraunt Apostles and suffered them for the space of thrée yeres to be in grosse Ignoraunce that he might bring them forth in a moment learned men and as it were Aungels come from heauen Neuerthelesse Christ sheweth from whence we must séeke the authority of spiritual doctrine namely from God aloane 17. If any man will doe his will he shall knowe of the doctrin whether it be of God or whether I speake of my selfe Bv. This séemeth to be a very conuenient aunswere to an obiection that might be secretly made For the Iewes might haue obiected thou verely sayest that thy doctrine is deuine and come from heauen but howe wilt thou proue it we denying the same R. Wée heare thee speak but whether thou speak the trueth or noe that we knowe not C. What doest thou bragge vnto vs of the worde of God from whome we doe not know whether thou art come or no Why doest thou tel vs that thou teachest nothing without his commaundement the which he will not graunt thée Christ therfore here sayth that true Iudgement commeth from the feare and reuerence of God and that therefore yf their myndes were endued with the feare of God they shoulde easily knowe whether it were true or no whiche he preached By which also he ouerthwartly nippeth them For howe came it to passe that they could not vnderstande but only because they were without the principall poynt of the true vnderstanding that is to saye pietie and desire to obay God Bv. This therefore shall be a rule to iudge of doctrine A rule to iudge of doctrine by first wée must reiect all our affections then we must beléeue the worde of God for fayth is true obedience R. and last of all we must frame our selues to the obedince of Gods word The which if wee doe we shall easily iudge what is true what is false which is true religion and which not Illumination commeth by faith For God doth illuminate our vnderstanding through fayth Wherevpon the Apostle Paule sayde if anye man seeme to bee spirituall let him knowe
to all men M. At other tymes for the most parte he was wont to sit and teache Now because the ende of the feaste was come and because that solemne and Catholique Sermon of Israell was to be dissolued he is more feruent and doth with a strong and serious crye commend to the people which were ready to depart that which they should carry home with them more déepely to consider and to ruminate Bv. For his crying now was not only a playne and sencible speache but also a loude voyce thereby declaring that the matter was so great that all men ought to geue eare to the same C This also is very profitable for vs that the Euangelist bringeth in christ crying here with full mouth that all which thirst should come vnto him For herby wée gather that not one or two are called with some softe voyce secretly but that this doctrine is so openly proclaimed to all men that no man can be ignorant of the same but he which willingly stoppeth his eares and will not heare so loude and shrill a crye Jf any man thirste M. Christ comprehendeth the whole summe of our saluation in a Parabolicall kynde of speache For Christ speaketh not of bodily thirste which is quenched with water but of the thirste of soules and of heauenlye grace For the thirste of soules is that gredye desier of heauenly grace Thirste which belongeth to soules by which consciences burthened with sin are afflicted and troubled C. Therefore he exhorteth all to the participation of his goodnesse so that they knowing and feeling their owne nede desyer to be holpen For we are all nedy bare and voyde of goodnesse but the feling of that nede doth not mooue al men to séeke for remedy Herevppon it commeth to passe that many not once moouing their foote doe miserably perishe naye many féele not their néede vntill the Spirit of God with his heate doe cause a hongar and thirst to arise in their hartes Therefore the office of the holy ghoste is to make vs to desier his grace Hée rather calleth those that thirste than the hongary Bv. For wée can worse abyde thirste than hongar because the heate whiche is within vs whereby the thirst is kindled doth more vex and bite vs than drynesse whereby hongar dyeth and is more weakened Very well and conningly therefore is the affliction of a troubled conscience oppressed with sinne thus described Morouer there is nothing that doth so much recreate and refreshe a man pyning and withering awaye with thirste as doeth cleare water drawen out of a liuely spring euenso that Ioye of the minde whiche the faithfull man receiueth by the consolation of the Gospell cannot be sufficiently expressed in wordes C. There is no doubt also but that he alludeth to the place of the Prophete All ye that thirste come vnto the water c. Esay 55.1 For that which the Prophete there attributeth to God was necessary to be fulfilled in Christe Euen as the blessed virgine Mary soong that the riche and full he sente empty awaye Therefore he calleth all men directly vnto hym as if he shoulde saye that he aloane is sufficient to quenche the thirste of all men and that they are deceyued which séeke for the leaste drop from any other to quenche their thirst M. For he sayth not if any man thirste let hym Apostles but let him come to mee And hée sayeth not If any man thyrst let him goe to my Father from whome notwithstanding wée haue euerye good thing comming downe from the Father of lyghtes Iam. i. 17. Because Christ speaketh here as the onelye Mediatour betwéene God and man whome the Father hath sent into this worlde that wée might al receyue of his fulnesse grace for grace to whome wée haue testimony from heauen saying This is my well beloued Sonne Mat. 17.5 in whome I am well pleased heare him hée whiche commeth vnto him commeth vnto God himselfe A. For hée is the onely waye to the Father euen as he him selfe testifyeth saying No man commeth to the Father Ioh. 14.6 but by mee C. Let no man therefore complayne as vncertayne what hée shoulde doe to obtaine saluation Christ the well of lyfe calleth here all men to him saying If any man thyrst let him come to mee and hee shall drinke To the which exhortacion hee addeth this promise And drinke By these wordes Christ declareth that hée is not a drye spring but a déepe and bottomlesse well which geueth drinke plentifullye to all men Wherevpon it followeth that our desyre shall not bée in vayne if so bée we séeke for that of him which is wanting in vs. M. Seeing therefore we haue Christ the true well of lyfe let vs take héede that we do not frame to our selues voide Sesternes which wyll holde no water to quenche our Thyrst euen as the Lord casteth the people in the téeth by the Prophete Ieremy Ier. 2. i3 And the Apostle saith If any man sinne wee haue an aduocate with the Father Iesus Christ the righteous and hee is the propiciation for our sinnes i. Ioh. 2. i. and not onely for our sinnes but for the sinnes of the whole world 38. Hee that beleeueth on mee as sayeth the Scripture out of his bellye shall flowe Ryuers of water of lyfe M. Nowe Christ sheweth howe those that are a thyrste shoulde drinke of the well of water of lyfe teaching that to come and to drinke is to beléeue Euen as hee sayeth in another place He which commeth vnto mee shall not hungar Ioh. 6.35 and hee which beleeueth in mee shall neuer thyrst Also it is sayde I wyll powre water vppon the thyrstye and flooddes vppon the drye ground Esai 44.3 I wyll poure my Spyrite vpon thy seede and my blessing vppon thy buddes C. Therefore wée must come in Fayth and not with our féete For to beleeue in Christ is to imbrace him so as the Gospell setteth him foorth vnto vs full of wisdome vertue righteousnesse puritye lyfe and all other giftes of the spirite As sayeth the Scripture Bv. There is some contencion among the Interpretours wherevnto this parcell As ought to be referred Some restrayne it to the former member namely to the worde Beleeueth as if hée should haue sayd The scripture teacheth to beléeue in me for it testifyeth of mée Therefore hée that beléeueth in me as the scripture teacheth out of his belly shal flowe Ryuers of water of lyfe But it is extended to the whole sentence Furthermore Christ doeth not here name any certaine place of Scripture but taketh his testimony out of the commen Doctrine of the Prophetes For so often as the Lorde promising the aboundaunce of the spirite doth compare the same to lyuing water Water of lyfe is Christ hee hath speciall respect to the kingdome of Christ and thyther directeth the mindes of the faithfull Therefore what Prophesies soeuer there bée extant concerning lyuing waters they are fulfilled in Christ because hée aloane
office of a Iudge 16. And if I also iudge my iudgement is true for I am not aloane but I and the Father that sent me C. This is a correction of the formor verse least hée might seeme vtterlye to forsake his right If I iudge sayth hée my iudgement is true that is to saye it deserueth aucthoritie And hereof commeth the aucthoritie because hée doth nothing but at the commandement of his Father R. For hee is the Sonne of God and therefore his testimonye is the testimony of God and his commendation is the commendation of God For these wordes I am not aloane is asmuch as if he shoulde denye hymselfe to be from among the number of men but rather to be considered with that person which the father had put vppon him But why doeth hée not rather defende and maintaine his deuinity the which hée might truely and iustely haue done Namely because his diuinitie laye hyd vnder the vayle of his fleshe he placeth before them his father to the ende it might be the more manifest notwithstanding to this effect tendeth his oration that whatsoeuer he did or taught might be thought to be deuine 17 And it is also writen in youre lawe that the Testimonie of two men is true M. Because he taulked with those whiche boasted very muche of the zeale and knowledge of the Lawe he citeth the testimonie of the Law lest he might séeme to arrogate to him self more then was right and méete This place is to be found in the seuenteene and ninetene Chapters of Deutronomium R. Not that the testimonie of two men is alwayes true but because it is to be counted for true M. For otherwise the testimony of two may be false as is to be séene in the twentie one Chapter of the thirde booke of Kings and in the twentie sixe of Mathewe and the syxst of the Actes C. But the argument of Christe at the firste syght maye séeme infirme and weake because no man is to be admitted a witnesse in his owne cause But we must remember howe we sayde euen nowe that Christ ought to bee exempted from among the common sorte of men because he is neyther a priuate man neither handeleth his owne pryuate busynesse M. Wee muste also noate that he sayde not here But I and the Father which begotte me leste hée shoulde make the Iewes to haue a suspition of Ioseph whome the moste part of men thought to be his father Mat. 13.55 but hée sayde I and my father which sent mee to admonishe them that he spake of god his heauenly Father by whom he was sent into this worlde C. In that he putteth a difference betwéene hym and his father he frameth him selfe to the capascitie of his hearers and that for his office sake because he was then the minister of the Father and therefore he maketh hym the author of all his doctrine as also he did very often at other times 19. Then sayde they vnto him where is thy Father Iesus aunswered ye neyther knowe mee nor yet my father yf ye had knowne mee ye should haue knoen my father also Where is thy father M. Because the Lorde had the second tyme made mention of the father by whome he was sent and had made hym the author of all those thinges whiche he spake or did and sayde that he was not aloane but that he had the father with him the Phariseis demaunded of him where his Father is C. And there is no doubt but that in the way of skoffing they demande this question R. as if they should say thou doest apeale to the testimony of thy Father but where or who is that thy Father of whome thou speakest so much Wée knowe thy Father Ioseph the Carpenter but hée is a man which is a lyer as well as thou M. Doest thou so muche regarde him that for his sake beinge a man and a Galilean wée shoulde giue more credite vnto thy testimonies than to Moyses R. Moreouer the testimonies of the father concerning the Sonne are to be suspected because the Iudgements of fathers for the moste parte whiche they haue of theire children are corrupt with blynde loue C. So that by these wordes they deny that they haue anye suche estimation of the Father that for his sake they shoulde geue any credit to the Sonne And herevpon it commeth that Christ is so presumtuously contemned at this daye because fewe consyder that he is sent of God Ye neither know mee nor my Father M. In these wordes the Lord casteth his aduersaries in the téeth with their Ignoranceth and voutsafe not to make them a direct aunswere They enquired after the Father and yet neuerthelesse they hauing the sonne before their eyes in séeing sawe not This therefore was the iust punishment of pride and wicked ingratitude that they which famyliarly despised the Sonne of God béeing familiarly offered vnto them should neuer come to the father For how should any mortall man assend vnto the height of God except he bée lifted vp a loft by his hande But GOD in Christe hath caste downe him selfe into the base estate of men that he might reache vnto vs his hande They which after this manner reiect God approchyng vnto them are they not worthy to be expulsed oute of heauen Therefore the Lord doth rightly make aunswere not only of the knowledge of the father but also of the knowledge of him selfe saying Ye neither knowe mee nor my father R. As yf he shoulde saye ye enquire after the Father to whose testimony I haue appealed as though ye had sufficient knoweledge concerning mée R. But when ye beléeue not in mee yee cannot knowe my father For no man hath sene God at anye tyme The only bogotten Sonne which is in the bosome of the father hath reueled him vnto vs. Wherefore yf ye will knowe the Father beléeue in me For Christ is onely knowen by faith And he which knoweth Christ knoweth the father For Christ is the very expresse Image of the Father insomuche that in Christ aloane we haue the whole expresse will of God C. Moreouer as they are depriued of all true knowledge which forsaking Christ striue to ascende into heauen euen so whosoeuer directeth his mind and all his sences vnto Christ shall be led the ryght waye vnto the Father for the Apostle truly sayth that we do euidently looke God in the face vnder the person of Christ by the glasse of the Gespell This verely is an vnspeakable reward of the obedience of fayth 2. Cor. 3.18 that hée which humbleth him selfe before Christ doth ascend aboue the heauens euen to those mysteries which the Aungells doe addore 20. These wordes spake Iesus in the Treasurye as hee taught in the Temple and no man layde hands on hym for hys hower was not yet come M. These wordes containe the discription of the place whiche the Euangeliste addeth to make the story of more credite and to the ende we maye knowe that Christ spake these wordes in a
them selues headlong into the midest of the fier of Godes wrath Do wee not sée the same furye in many at this daye whose consciences hauing no sence and feeling at all doe scofe and deryde all that they heare spoken of the horrible Iudgement of God 23 And hee saied vnto them yee are from beneath I am from aboue ye are of this world I am not of this world And he sayd vnto them M. Christ doeth so aunswere vnto their secréete whispering that hée declareth boath wherefore they can not come to the place whether hée is going and also wherefore hée sayd that they should dye in their sinnes Ye sayeth he are from beneath C. Because they were not worthye to bée taught hée onelye minded shortlye and sharpelye to reprehende them pronouncing in this place that they doe not vnderstande his Doctrine because they were farre from the Kingdome of God Bv. As if hée should saye The cause of your errour and blindnesse is for that ye are quite voyde of the holye Ghoste and are of this worlde that is to saye ye are earthlye and carnall and sauour whollye of this world But I am from aboue and am not of this worlde that is to saye I teache spirituall heauenly and not worldly thinges Except therefore as newe borne ye chaunge youre mindes ye shall neuer vnderstande any whitte of my Philosophy C. For vnder these wordes worlde and from beneathe he comprehendeth all that men haue vy nature For Sinne Death Affliction Glory Pompe Ritches Power and such lyke carnall thinges are from beneathe and of this worlde C. And thus he putteth discrepaunce and difference betwéene his Gospell and the wisedom and vnderstanding of mannes minde because the Gospell is heauenlye wisedome and our minde stayeth it selfe vppon the earth So that noane shal be a méete Disciple for Christ but such as he hath conformed by his spyrite And herevppon it commeth that Fayth is so seldome founde in the worlde because naturally all mankinde is alienated from Christ Faith syldom found in the world except those whom hée lyfteth vp by speciall grace of his holye Spyrite R. For no man can attayne to those thinges which belong to the kingdome of Heauen that is to saye to righteousnesse to Fayth to reioysing in the holye Ghost and to eternall felicity by his owne reason and strength but by the power of Christ M. Moreouer Christ doeth not deny in himselfe the Natiuitye of the fleshe when hée sayeth that he is not of this world but the communion and partetaking of sinne and of corruption which commeth through sinne the sugiestion of Sathan In this sence hée denyeth his Apostles to bée of this worlde because he exempteth them by the grace of his spyrite from the spottes and pollusions of this worlde A. In lyke manner all the Godlye though they bee in this worlde Ioh. i5 19 mixte with wicked and vngodlye men yet notwithstanding they are not sayde to be of this worlde because GOD hath taken them out of this present wicked world Phili. 3.20 and their conuersation is heauenly 24. I sayde therefore vnto you that you shall dye in your sinnes For if ye beleeue not that I am he ye shall dye in your synnes J sayde therefore vnto you M. The ioyning togeather of these sentences doe manifestlye declare that so many as are of this worlde are subiect vnto death For hée sayth not simplye I sayde vnto you that ye shall dye but I sayde therefore vnto you that ye shall dye Wherefore Because yee are of this worlde For he hath respecte to the declaration doing before So Paule sayth that the worlde is subiect to damnation saying when we are Iudged of the Lorde we are corrected 1. Co. 11 i2 leste wee sholde be condemned with the worlde That you shall die in youre sinnes C. Nowe he putteth the plurall number Sinnes whereas he vsed before the synguler nomber Sinne but in the same sence sauing that in the former place his purpose was to noate that vnbeléefe is the well spring and cause of all euelles not because Incredulitie only is sinne or deathe because the same aloane maketh vs guiltie before God of eternall death but because it doth draw vs awaye from Christe and doeth depriue vs of his grace by which we ought to séeke for deliueraunce from all oure synnes In that therefore the Iewes through obstinate mallice do reiect the medicine they geue vnto them selues a mortall wounde and herevppon it commeth to passe that they heape on sinne vppon another M. Furthermore by this place wée maye gather that death is due vnto sinne as the Scripture in diuers places teacheth Death reward of sin Rom. 6.22 1. Cor i5 We maye also gather that oure destruction commeth of our owne sinnes and not of the sinnes of other men It maye bee that we maye bee made pertakers of other mens synnes and so also of theyr punishmente but he which is free from sinne and doth not dot defyle hym selfe with other mens sinnes is also frée from the rewarde of sinne Rom. 6.23 that is to say death For the Soule whiche hath synned shall dye Eâ—ec i8 4 the sonne shall not beare the Iniquitie of the Father nor the father the iniquitie of the Sonne the righteousnesse of the Iust man shal be vppon him and the wickednesse of the vngodly vpon them Yf ye beleue not that I am hee What he hath added nothing And because he hath added nothing it is muche which he hath commended For they looked that he shoulde haue declared what he was and yet notwithstanding he did not shewe the same C. There is therefore in this manner of speache a greate emphacis and force because all those thinges which the Scriptures attributed to the Messias are to be vnderstoode Notwithstanding the summe and principall poynt is the repayring of the Church the beginning whereof is the light of fayth whereof duly spring righteousnesse and newenesse of lyfe Some of the Fathers haue drawne amis this thing to the deuine essence of Christe and do Ioyne that with him which is wrighten in Exodus I am that I am Exod. 3 when as he speaketh heare of the dutie which he oweth toward vs. This sentence is worthy to be noated for men do neuer sufficiently consider the euelles in the wich they are ouerwhelmed and although they are constrayned to acknowledge their destruction yet notwithstanding neglecting Christe they séeke for vaine remedies Wherefore wee must here noate that vntill the grace of Christ which is our deliuerer doe reueale it selfe all kinde of wickednesse doth abounde 25. Then sayde they vnto him who arte thou And Iesus sayth vnto them Euen the verye same thing that I sayde to you from the beginning Who art thou Bv. Bv. Wonderfull liberty of questioning or rather carnall lycence is graunted to the enemies of Christ and much more wonderfull doeth the patience and long suffering of our Sauiour Christe appeare in all these thinges
M. Those thinges in the worde of the Lorde which concerned the Iewes they styll dissembled as that they should dye in their sinnes but those thinges which appertained to Christ him selfe or to his Father they malliciouslye prosecuted R. For hee sayde before If yee beleeue not that I am therefore importunatelye they enquire who he is when as before hée sayde that hée was the breade of lyfe the light of the world and had hytherto taught that hée was the sonne of God M. In so muche that they sayde thou testifyest of thy selfe but thy testimony is not true They had heard therfore inough whome hée had sayde him selfe to bée if so bée they woulde haue beléeued his wordes So that they doe not aske with this minde and purpose to knowe who hée was but to intrappe and snare him againe Bv. For they had séene and heard many thinges whereby they might haue knowne who he was if so bee their vnbeleefe and hardnesse of heart whiche is the roote of all euell had not let them Maliciouslye therefore and of the contempte of the person of Christ they aske him VVho art thou M. As if he shoulde saye Thou sayest that wee shall dye in our sinnes except we beléeue that thou arthe Whome makest thou thy selfe Whome shal we thinke thée to bée As though we were ignoraunt who thou art Thus are wée wonte to speake contemptouslye to those whome wée thinke doe too much exalt them selues aboue their state and who forgetting their owne imbecillitie and weakenesse waxe too proude that we maye saye VVho art thou A. All the Godlye oughte so long as they are in this worlde to prepare them selues againste suche questions as these bée whiche declare nothing but contempte after the example of Christ arming them selues with patience and not to bée vnmindefull of the woordes of the Apostle where hée sayth The worlde knoweth not you because it knoweth not him For if Christ were vnknowne vnto the world what maruaile is it if so bée his Disciples whome he hath chosen out of the worlde are neither knowne nor beloued of the same From the beginning M. M. This aunswere of Christ to many menne séemeth obscure and is diuerslye expounded of Interpreters Some vnderstand it so as if Christ had called him selfe the beginning Bv. but it is put aduerbiallye and is in stéede of this whiche we saye At the firste As if he should haue sayde I did not sodainlye arise but am come forth in the middest euen as I was promised long before And whatsoeuer I nowe speake it is agréeing with that whiche hath béene spoken in all ages To be shorte this aunswere consisteth of twoo partes for by this word beginning he comprehendeth all that time since the which the Lawe of GOD was geuen to the Fathers In saying also that he spake from the begnning hée ioyneth his present doctrine with the auncient Prophesies and teacheth that it dependeth vpon them Whervpon it followeth that the Iewes had no other cause of their ignoraunce than this that they beléeued not neyther the Prophetes nor the Gospell for euerye where Christ onely is set before their eyes They fained them selues to bee the Disciples of the Phrophetes and to haue respecte to the eternall couenant of GOD and yet they reiected Christe whiche was promysed from the beginning and offered him selfe before them 26. I haue many thinges to saye and to iudge of you yea and hee that sent mee is true and I speake to the worlde those things which I haue heard of him R. Nowe he vseth a commination or threatening against the contemners and deriders of his worde C. Because that hee sawe that hée lost his labour hée prosecuteth the matter no further but onely pronounceth that GOD wyl bée a reuenger of that Doctrine whiche they contemne because hée is the authour of the same as if hée should say Yf so bée I woulde accuse you your mallice and wickednesse geueth mée occation inough Bv. I might cast in your téeth many hainous offences but because I knowe that ye woulde bée thereby the worse C. I wyll nowe omit them But my Father whiche hath geuen mée aucthoritye to teache will doe his office and wyll defende his word from the wicked contempt of men Bv. For GOD is the euerlasting and infallible trueth C. To the same ende almost partaineth the saying of Christ which that of the Apostle Paule doeth where hée sayth 2. Tim. 2.13 If we bee vnfaithfull he abideth faythfull he cannot deny him selfe In fyne he threatneth the vnbeléeuing with the iudgement of GOD whiche discreedite his worde because it is necessarye that he defende his trueth And this is the true stabillitye of our Faith when we make God aloane sufficient to establishe the aucthoritye of his doctrine although the whole worlde doe reiect the same Whosoeuer they bée that presuming of this defence shall faithfullye serue Christ they maye bouldlye conuince the whole worlde of a lye And I speake to the worlde As if he should say Those things which I haue heard of GOD with whome I was before I came into the world I speake nowe in the worlde that nowe the contempt of my Doctrine maye redounde to the Ignominy of my Father Therefore the Gospell is the worde and reuelation of GOD vttered by the mouth of the sonne of GOD to the worlde The which veryly is a great commendacion of the Doctrine of Christ or of the Gospell the lyke whereof a man shall seldome fynd wherefore it deserueth to bée written in the heartes of the Godly in goulden letters C. Hée sayeth therefore that hée bringeth forth nothing but that whiche hée hath receyued of the Father who enioyned vnto him his office Moreouer by his example he prescribeth a common Lawe to the whole Church that no man might bée hearde but he which speaketh out of the mouth of God M. For if Christ hath spoken nothing in this worlde which hée hath not heard of GOD the Father by whome he was sente what mortall man maye teache any Doctrine in the Churche which is not come from God They therefore are sincere teachers in the Churche whiche can truely saye Those thinges which we haue hearde of the Lorde whose Ministers we are wée speake in the worlde the reast are to be shunned and auoyded as workers of iniquitye and seducers C. Wherefore as he noateth the peruerse arrogancy of men which intrude them selues without the word of God so hée instructeth armeth with inuincible constancy all Godlye teachers which are assured of their calling that hauing God theyr Captaine and defender they maye bouldly withstande all mortall men 27. Howbeit they vnderstoode not that he spake to them of his Father M. These wordes are put downe by the Euangelist in stéede of a Parenthisis to noate the dull vnderstanding of the hearers As if he shoulde saye The Iewes being blinde and deafe and therefore wanting theyr common sence vnderstande not as yet that Christe spake these thinges of his
heauenly Father C. Hereby it appeareth howe dull of vnderstanding they are whose myndes Sathan possesseth There coulde bée nothing more euident than for them to be cited before the Tribunall seate of GOD but they are starke blynde the which happeneth dayly to other enemyes of the Gospell M. It is no maruayle therefore if so bée the Ministers of the worde are not of many men easelye vnderstoode in matters of wayght seeing we see here that the same happened to Christ him selfe C. Neuerthelesse suche blindnesse in menne oughte to make vs afearde Bv. For suche is the dull vnderstanding of all those which bring not sincere myndes to the Preaching of the Gospell 28. Then sayd Iesus vnto them when ye haue lyft vp an high the Sonne of man then shall ye knowe that I am hee and that I doe nothing of my selfe but as my Father hath taught me euenso I speake these thinges When ye haue exalted M. The Lorde knewe that whatsoeuer hée spake or wrought dyd so lytle preuayle with the vnbeléeuing Iewes that they neyther beléeued nor knewe who hée was and that they sought onely to deliuer him vp to death as though by this detestable déede they should greatly helpe their Kingdome the which should bring vnto them vndoubted destruction and that then especially it should bée manifest that they had wickedlye behaued them selues toward the Sonne of God This thing the Lorde threatning sayth Then shall ye knowe C. As if yée shoulde saye All your sences are nowe as if they were bewitched and therefore ye vnderstande none of those thinges which I speake but the tyme shall one daye come when ye shall knowe that a Prophete of GOD was among you and spake with you M. Yee bende your selues whollye to kyll mee and ye thinke that all my Doctrine and my name also maye bée suppressed if I bée slaine but the contrarye shall appeare O miserable men Yee shall exalt and Crucifye mée but ye shall bée so farre from obtayning that which ye loke for that then ye shal know that I haue not lyed vnto you but that he is the very same whome a litle before ye could not abide to knowe And in this sence the woordes of Christ seame to containe a threatening eyther of those thinges whiche happened after hée was Crucifyed as when the Sunne was darkened the Rockes rente or else of those thinges which happened after his resurrection and the sending of the holye Ghost by the Preaching of the Apostles and the wonderfull workes of God whiche then were done For then they were cōstrayned whether they would or no to acknowledge the power of God so mightely shewing it selfe euen as we reade that they sayd VVhat shall we doe to these men for a manifest signe is done by thē Acts. 4.16 and is openly known to all those that dwell in Ierusalem and wee cannot denie it But that it bee noysed noe further among the people let vs threaten and charge them that they speake henceforth to no man in this name C. Or else this commination maye be extended further that by the same they might be precisely called of Christ to the Iudgement seate of the most high Iudg. For so must the wicked contemners of Gods worde be delt withall But this is to late and vntimely a knowledge of the which Christe here maketh mencion when the wicked béeing drawen to punishment doe acknoweledg God against their willes to be their Iudge whome quietly they ought to reuerence For hée doth not promise vnto them repentaunce but pronounceth that when they are stricken with a newe and vnwonted horror sodainelye of the wrath of GOD they shall be awaked out of the slouth and securytye in the whiche they now sléepe Gen. 3.7 So Adames eyes were opened insomuch that being ashamed he sought in vaine to hyde himselfe knowing that he was in the middest of destruction Howbeit that knowledge which Adam had being of it selfe vnprofitable by the grace of God tourned to his benifite But the reprobates being ouerwhelmed with desperation haue their eyes opened onlye to this ende that they may behoulde their owne destruction And GOD bringeth them to this kinde of knowledge by diuers meanes For oftentimes they being driuen thervnto with scourges doe learne that GOD is their enimie sometime vsing no torment hée vexeth them in minde and oftentimes hée suffereth them to sléepe vntill hée take them quight and cleane out of thys worlde By these wordes Lyft vp Christ noateth his death B. For the Iewes lifted vp the Lorde when they thought that they had giuen hym the greatest fall by the most shamefull deathe of the Crosse For by that deathe they ended his seruile and paynful office that so the father might exalt his abased Sonne to his right hande C. For thereby afterwarde it came to passe that Christ ascended out of the Sepulcher into the kingdome of heauen The which also we at this daye muste hope for For whatsoeuer the wicked take in hand to oppresse Christ in his doctrine and Church shal not only appeare in despight of their téeth but also he shall tourne their wicked practises to the greter furtheraunce of his Kingdome That I am hee This is not referred to the deuine essence of Christ but onely to his office the which also doeth more euidently appeare by the order of the texte where he denyeth hym selfe to doe any thinge without the commaundement of his father For this is as muche as if hee shoulde saye that he is sent of God and that hée doth faythfully discharge his office A. I doe nothing of my selfe Reade the ninetéene verse of the fifte Chapter going before 29. And hee that sent mee is with mee the father hath not left mee aloane for I doe alwayes those things that please him C. Agayne he boasteth of GOD by whose ayde and helpe he dyd all thinges and who neuer forsooke him least he shoulde labour in vayne and without profyte as if he had sayd that the power of the Spyrite of GOD was ioyned with his office It is meete that all Godlye teachers be endued with this trust and not to doubt but that the hande of God wyll be nere vnto them so that they with a pure conscience shewe them selues to bée suche Ministers as he woulde haue them to bée For GOD hath not appointed them by his worde to beate the Ayre but by the secreate efficacye of his spyrite hée geueth successe vnto his worde and also defendeth them with his power that theyr enemies being put to the foyle they maye bée able to stande against the whole worlde And if they consider themselues and theyr goodes they must needes fall euerye houre Therefore the onelye waye to stand is if they bée perswaded that they are holden vp by the hande of God For I doe alwayes those thinges M. These woordes haue a double vnderstanding eyther to bée vnderstoode that hée sayde ▪ that therefore the Father hath not left him aloane because hée alwayes dyd those
in them hée meaneth not that they were simplye murderers but that they were driuen to suche made outrage and outragious madnesse by the hatred of GOD and his truth which is muche more worse For then the murder is not onely committed against men but also against God R. And because the Iewes were carnall they beléeued not the worde of Christ which cannot bée comprehended by humaine reason but by fayth onelye M. Therefore the preaching of the worde of God doth reueale the qualitie of the hearers discerneth the elect from the reprobate Euen as it is sayd hereafter He that is of God heareth Gods word ye therfore heare not because ye are not of God Furthermore the worde of God must be heard not only with our corporall eares but must also be receyued inwardelye into our heartes For although thou heare the worde of God and vnderstande the same except thou followe it and bring it to effect it cannot be truely sayd that it hath place in thée Euen so the worde of Christ hath then truely place in vs when the same hath place in our hearte and worketh in vs his effect that is to saye the worde of fayth to beléeue the wordes of doctrine to vnderstande the wordes of admonition to follow the wordes of consolation to comfort the wordes of pacience to beare and so of the rest Also the worde of God worketh by degrées insomuche that the worde of GOD taketh place in some more than in othersome according to the measure of fayth which God giueth to euerye man Bv. Wée sée also that vnbeléefe is the verye welspring of all wickednesse and there it taketh place where the worde of GOD is excluded 38. I speake that which I haue seene with my Father and ye doe that whiche yee haue seene wyth your Father C. He gathereth an argument of the contraries that they are boath enemies vnto God and the Children of the Deuell which resist his doctrine I saith he bring forth nothing but that which I haue learned of my Father Howe commeth it to passe then that the worde of God doth so greatly offende you but because my Father doeth not fauoure you R. My heauenly Father is true Nowe séeing my father hath wholy expressed hym selfe in me I cannot but speake the truth I haue learned no other thing of my Father of whome I was borne before all worldes and from euerlasting I sayde that I am the light of the worlde and that I came to saue the faithful that I am the Welle and the bread of lyfe these thinges are no lyes for so my Father taught me to speake because I am his naturall Sonne But ye doe that which yée haue seene with your Father His desire is to kil to enuie and to slay the which thinges also yée doe C. Hée sayth that hée speaketh and that they doe because hée executed the office of a teacher and they furiouslye went a boute to extinguishe hys doctrine Some traslate it And doe yee that c. As if Christ shoulde haue sayde Goe to shewe your selues to bee the Children of the Deuill by resisting mée for I speake nothing but out of the mouth of GOD. M. Let vs here learne by euident and certaine noates to put a difference betwéene the Children of God and the Children of the Diuell the which shall bee verye easie if so bee wee well vnder stande the nature of those two Princes The Elect are taught of the Lorde and doe gréedelye imbrace and obserue hys worde which is the truth The Children of the Deuill imbrace lyes and séeke with all their might to extinguish the light of the truth and to kill the preachers of the Gospell The which thing they learne of their father the Deuill Luk. 8.12 who wholly endeuoreth him selfe to pulle the word out of the hearts of men lest in beleeuing they shoulde be saued 39. They aunswered and sayde vnto him Abraham is our father IESVS sayth vnto them If ye were Abrahames children yee woulde doe the works of Abraham They aumswered Bv. They did smell well ynough that the Lorde thought their Father to be the aucthor of wickednesse the diuell himselfe now therefore with subtill questions they goe about to draw out somewhat out of the aunswere of the Lorde which shoulde be against the Patriarke Abraham that thereby they might stir vp the people to destroy Iesus as a calumniator and slaunderer of the holye Patriarke M. Therefore they so frame their aunswere that they doe not so much defende theyr owne estimation as the estimation of Abraham as though the Lord had deminished the same when hée sayde And yee doe that which yee haue seene with your Father As if they shoulde saye Take héede what thou sayest Our Father is Abraham a man most holye and acceptable vnto GOD R. which is an absolute example for vs all to leade our liues Why then doest thou speake euill of him as though hée had taught vs that which were wicked Doest thou thinke that it is lawfull for thée to slaunder all good men at thy pleasure without punishment Wée will not suffer such thinges As wée doe nothing that is euill euen so our Father Abraham hath taught vs nothing that is euell Bv. Wee therefore desyer to knowe of thée whether Abraham did any thing at any time which became not a good a Iust and a holy man to doe C. This altrication doth euidently declare howe proudly they contemned all the reprehensyons of Christe Still they arrogate this vnto them selues that they are the Children of Abraham and not only in that sence that they came of the progeny of Abraham but also that they were a holy people the inheritaunce of God and the children of God But this truste was wholy in the fleshe and carnall quight voyde of true Faith Euenso in lyke manner all ypocrites so soone as they haue gotten some cloake they obstinately resist God as though he could not see into their hartes If ye were Abrahams children M. The inuincible truth wanteth not true and euident argumentes to defend it selfe and to confute the contradiction of the wicked Here Christe conuinceth the vnbeléeuing Iewes to be none of the children of Abraham C And more euedently putteth a difference betwéene the true and the vnlawfull children of Abraham For he taketh from all those whiche are vnlyke to Abraham euen the very name It commeth often times to passe that the Children ar vnlike in manners their Parentes who begat them but Christ speaketh not here of carnall ofspring but only denyeth them to bee counted for the children of Abraham before god which do not retayne by fayth the grace of adoption For seeing the Lorde promised to the séede of Abraham to be their God all the vnbeléeuing which reiected this promise did cut of them selues from the stocke of Abraham The Carnall stocke of Abraham was not altogether vnprofitably and of no moment if so be trueth were Ioyned to the same For Gods election resteth in
the séede of Abraham but yet frée that they might be reckoned the heires of lyfe whome hee sanctifieth with his holy Spirite M. But séeing the Fayth of Abraham is so greatly commended Question that it shoulde be as an example for all other beléeuers to followe why doth Christe rather propounde his workes then his fayth For he sayth not If ye weare the children of Abraham ye would haue the Fayth of Abraham but if ye were the Children of Abraham ye woulde doe the déedes of Abraham I aunswere Because Abrahams fayth was not deade and voyde Aunsvvere but liuely and effectuall the Lord speaketh not of the workes of Abraham which were done without faith but he maketh mencion of the workes of Abraham as of frutes witnesing and declaring his faith because he purposed by manifest Argument to prooue that his aduersaries were degenerate from the pietie of Abraham For if they had had the fayth of Abraham they would haue declared the same by such workes as differeth not from the pietie of Abraham A good trée is knowen by good frute 40. But nowe yee goe aboute to kill mee a man that hath toulde you the truth which I haue heard of God this did not Abraham C. By the effect he declareth that they are not the children of Abraham because they resiste God For what notable thing is commended in Abraham but the obedience of Fayth This therefore is noate of difference so often as wee must put a difference betwéene Straungers and the Sonnes of God For vain titelles howsoeuer the world do estéeme of them are of no estimation with God M. Christ might haue obiected many other workes to the Iewes which they had committed whereby they declared them selues to be degenerate and vnlaufull children For Abraham was liberall but they were couetouse Abraham was sounde and perfect but they were ypocrites Abraham worshipped God aright but they made the howse of the Lordes worshippe a denne of théeues they deuoured widdowes howses which Abraham neuer did Christ I saye might haue obiected some of these thinges but leauing all these thinges he only obiecteth this that they went aboute to kill him For this was such a haynouse dede that no other was comparable vnto the same Wherevpon also in the parable of the vinyarde which was let out vnto the husband man in the latter ende of the same it is sayde that they went about to kill the Sonne which the Father sent vnto them as the heire of the vinyarde Mat. 21.38 Furthermore we are taught by this place that the mynde and purpose to doe any worke is accounted for the worke it selfe yea if thou consyder well the intent to doe any euell thing is worse then the worke it selfe and the intent to doe any good worke is better then the worke it selfe Intent to kil is worse thē slauter it selfe Better is the desyer to doe good to those that are in misery then the almes dede it selfe and the Intent to kill is worse than the murder it selfe The Almes dede maye be so done that it maye displease God concerning the which reade the fyrst of Mathewe A murderouse déede maye be so done that it maye please God as may appeare in the Leuites in Phineis in Iehu and so refused that God maye be displeased for the not dooing of it as wee maye sée in Agag Amalech whome Saule kept aliue Exod. 32 29 Num. 25.7 4. Kin. 10. 1. Kin. 15 8. 3. King 20.42 in Benadab king of Asciria whome Achab sent a way aliue But the desire and intent to doe good cannot displease God euen as the desyer to kill cannot please him A man that hath tould you the truth This oure Sauioure Christe addeth to shewe the wicked Ingratitude of the Iewes and to make it openly knowen that they are the Children of the Deuell because they were such sworne and mortall enemies to true and wholesome doctrine This did not Abraham M. What Did not Abraham kill a man We reade that he slue fower kinges and deliuered his kinsman Lotte out of their handes But the simple mening of Christes wordes is that Abraham was not so cruell as to kill an Innocent man Gen. 14 15 and that he was not so vnthankful as to kill one which instructed him in the truth and so wicked as to kill the Ambassodoure of God as did his posteritie 41 Yee doe the dedes of your father Then sayde they to hym we be not borne of fornication wee haue on father euen God M. We maye behoulde here great moderation in our sauioure Christ As yet he spareth them not by and by openly affirming that the Deuill is their Father the whiche notwithstanding he afterwarde did when they did not onely malapertly saye that they were the sonnes of Abraham but also the children of God Let vs also immitate this modesty that so long as it maye be done with the glory of God we may spare the wicked and to take héede that we do not styrre and mooue them so much as wee maye But rather let vs with méekenesse instruct them yf at any time it may please God to geue vnto them repentaunce and grace to knowe and beeléeue the truth We bee not borne of fornication Bv. These men styll obstinately goe forewarde to mayntaine their nobillitye speciallye when they perceiued by the order of Christes woordes that hée assigned the Deuyll to bée theyr Father Therefore nowe on the contrarye parte they doe not onelye boast themselues to bée the children of Abraham but also the children of God C. Howbeit they accounted it all one thing to be the children of Abraham and the children of GOD. But in this they dyd greatlye erre that they imagined God to bée tyed and bound to the séede of Abraham For thus they reason God chose the séede of Abraham to him selfe therefore séeing wée come of the séede of Abraham we must néedes be the children of God Now we sée how they thought that they receyued holynesse euen from their Mothers wombe because they came of a holye stocke Moreouer they goe about to proue them selues to be the Church of God because they had their originall of the holy Fathers euen as at this daye the continuall succession from the Fathers doeth puffe vp the Papistes and make them too swelling prowd With suche delusions Sathan beguileth them that they might deuide GOD from his worde the Church from the Faith and the kingdom of Heauen from the spirite But if so be the aunswere of Christ were auailable to refell the Iewes it is of no lesse force to conuince them at this daye For Hipocrites wyll alwayes falsefye the name of God but they shall neuer bring to passe but that they shal be accounted lyers of suche as leane to the iudgement of Christ M. We sée here that the wycked aduersaryes of Christ knew well inough that the impietye of false worship was spirituall whoredome and that the same was filthye and to be detested of the
people of God and therefore they would not séeme to be pertakers of the same By the which wordes they chalenge to themselues both pietye and also the true worship of God Therefore it is no rare and vnwonted thing that Hipocrites being farre from all true sincere pietye and from the worship of God shoulde chalenge vnto them selues both of them These men were so blynde that they had no consideration of their parents which came betwéene Abraham and them béeing by the testimony of the Scripture Idolaters but considered only the firste originall of their nation and boasted of the couenaunt which God once made with them So boulde also are the Papistes at this daye who although they be the posteritie of Idolaters and Idolaters them selues yet neuerthelesse because of the pure beginninges of Christiamisme and the signe of Gods couenaunt doe saye euen as these Iewes did we ar not borne of fornication 42. Iesus sayde vnto them if God were your father truelye ye woulde loue me for I proceded forth and came from God neyther came I of my selfe but he sent mee Bv. Christ refelleth this wicked bould and impudent bosting of the Iewes and for certaine causes conuinceth them of a lye M. And he reasoneth of the nature of true Sonnes after this manner C. Whosoeuer is the sonne of God knoweth and loueth his firste begotten sonne but you hate mée therefore there is noe cause why you shoulde boaste youre selues to be the children of God This place is dilligently to be noated that there is no pietie no feare of God where Christ is reiected False and counterfayte religion boldelye boasteth of God but what agréement can they haue with the Father which disagrée with the only sonne what knowledge of GOD is this where his liuely image is reiected In vaine therfore doe the Iewes in vaine doe the Turkes boaste of the true worshippe of God when as with obstinate minde they reiect al knowledge of the sonne of God C. When Christ sayth that hée came from God hée giueth the Iewes to vnderstande that they cannot obiect anye thing vnto him which is contrarye to the will and pleasure of God and that no terrestriall or humaine thing can be founde in his doctrine and office For he doth not speake here of deuine essence as some thinke but of his office 43. Why doe yee not knowe my speache euen because ye cannot know my word Hée addeth another argument wherby hée euidently proueth that they are not the Children of God C. and withal casteth in their téeth their obstinacye which was such that they coulde not abyde to heare him speake Herevppon hée gathereth that they were caried headelonge with diuelishe mallice and outrage As if hée should say M. They which are the true Sonnes of GOD cannot be ignoraunt of the voice of their Fathers house Bv. If therefore yée be the Sonnes of God what I praye you is the cause why ye know not my voyce He speaketh vnto you by mée Children commonly know their parentes voyce euen as shéepe know the voyce of their shéepehearde But seeing yée knowe not my doctrine which appertayneth to my father it is out of all controuersie that yée are none of my Fathers Children 44. Yee are of your father the Deuill and the lustes of youre Father will ye doe hee was a murderer from the beginning and aboade not in the truth because there is no truth in in him When he speaketh a lye hee speaketh of his owne for hee is a lyer and the Father of the same thing Ye are of the father M. Thus farre foorth hee hath proued that they are neyther the Sonnes of Abraham nor the sonnes of God the which they falsely chalenged to them selues and now consequentlye he sheweth who is their true father C. And that which before he had spoken obscurelye he now openly discouereth namely that they are the children of the Deuyll The Deuil a murderer But we must vnderstand here the Antithesis or comparison that they could not be such mortal enemies to the son of god except they had a father whiche were a perpetuall enemy to God M. As if he should say Now ye pretende God to be your father when as indeede ye are neither the true sones of Abraham nor of God in one word I wyl shew you who is youre father whome you expresse euen as his very sonnes boath in disposition and in manners yea who are such as I finde you to be whome soeuer you fayne your selues to be and whatsoeuer you would be accounted of in this world ye haue the Deuell to your Father C. And hee calleth them the children of the Deuill not because they did imitate him but also because by his impulsion they were caried to warre against Christ For as wée are called the sonnes of GOD not onelye because wée are lyke vnto him but also because hée doth gouerne vs by his holy spirite and because Christ doth liue and growe in vs that hée might make vs lyke vnto the Image of his Father so againe the Deuill is sayd to be their Father whose mindes hée blindeth and whose heartes hée instigateth and pricketh forwarde to all vnrighteousnesse in whome also he ruling mightely excerciseth his tirannye M. The Maniches haue abused this place and such like insomuch that they haue made two beginnings one of euill thinges and the other of good thinges C. But in vaine For as when the Scripture calleth vs the Children of God the same doeth not belong to the originall of substaunce but to the grace of the spyrite which doeth regenerate vs to newnesse of lyfe euen so this saying of Christ doeth nothing appertaine to the originall of substaunce but to the corruption of nature the cause and originall whereof is the fall of man In that therefore menne are borne the children of the Deuyll we must not impute the same to the creacion but to the wickednesse of sinne Christ proueth this of the effecte because they are proue of their owne accorde and mynde to followe the Deuyll M. After this manner he calleth Iudas the Deuyll as wée hearde before in the sixte Chapter verse thrée scoore and ten not in that he was a man but in that hée was a Traytour A. And Saint Iohn sayeth in his Epistle that Caine was of that wicked because he slewe his brother 1. Iho. 3.12 And hée affirmeth him which sinneth to bée of the Deuyll All which thinges are spoken not in respect of the creation but in respect of imitation least any man shoulde referre the same vnto the naturall and substanciall originall He was a murderer from the beginning C. Christ expresseth what those desires are which the vngodly of their owne accorde and mind followe and he repeateth two kindes namely Crueltie and liyng in the which thinges the Iewes weare too lyke to the Deuell In that he sayth He was a murtherer he geueth vs to vnderstande that he sought mans destruction For so soone as man was created
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
menne for filthye lucers sake to extinguishe the Gospell But wée haue here a sheaphearde set before vs not the Bishoppe of Rome yea neyther Peter nor Paule but Christe the onelye begotten Sonne of God Bv. Furthermore they whiche gather vppon this place that there shal be one daye a mutuall consent and agréement amongst men in the whole world insomuche that none shall remaine an Infidell or vngodlye do erre and know not the Scriptures neyther doe consider what is the state and drifte of this place R. Againe there are some whiche gather of this place that after the last day of Iudgement all both good and euell shal be gathered togeather into one place of eternall lyfe but the opinion of these men is most foolishe For then shall the shéepe bée seperated from the Goates Mat. 25.46 and the iudgement of the shéepe shal be one and the iudgement of the Goates another as the Scripture plainelye testifyeth 17. Therefore doth my Father loue mee because I laye dovvne my life that I might take it againe B. This is a digression by which hée declareth howe hée woulde geue his life for his sheepe not that hee ought death any thing but because he would wyllinglye suffer the same that hée might take his lyfe vnto him agayne by his owne power Wherevpon it commeth that he sayth Herein is the loue of my Father declared in mee Herein it is certaine that I am loued of my Father that I geue my life to take it to me againe For this is deuine power the whiche being séene in mée who wyll not thinke thereby that I am greatlye loued of my Father C. There is also another farther cause why the Father loueth the Sonne For this voice was not heard in vaine from Heauen This is my well beloued Sonne in whome I am wel pleased But because for our sakes also hée was made man and because the father loued him to this ende that he might reconcile vs vnto him it is no maruaile if he affirme that he is therefore loued because our saluacion was dearer vnto him than his owne lyfe Bv. Hereby certainlye it is euident that the Sonne dyed with the good wyll of his Father and that the wyll and purpose of them boathe was all one in redéeming the worlde C. This therefore is a wonderfull commendation of the goodnesse of God which geueth vs iust occasion to wonder at him in that hée doeth not onely powre out his loue into vs but also referreth the same vnto vs as to the fynall cause And verilye Christ had no néede to take vppon him our fleshe in the which hée shoulde bée beloued but onelye that in redéeming of vs it might be a pleadge of his Fatherly mercy M. And it is not without cause that the Lorde maketh mencion here of his fatherlye goodnesse For hée went about to beate downe the mallice of the Phariseis whiche went about to perswade the blinde man that Christ was not of a God but a sinner that therewithall they might perswade that whatsoeuer he spake or dyd was not acceptable vnto God That I might take it to me againe C. Because the hearing of Christes death might not a litle greeue the Disciples and might also greatelye assaye their Faith he comforteth them with the hope of the resurrection which should strayte after followe as if hée shoulde saye that he dyd not dye to bee swallowed vp of death but that he might by and by after aryse a conquerour of death R. As if he shoulde saye Therefore hath GOD the Father glorifyed mée aboue all Creatures because I am obedient to him Phil. 2.8 to the death euen to the death of the Crosse For because I haue descended into the lower partes of the earth and am made the moste abiecte and contemptible performe therefore I wyll ascende aboue all the Heauens and God shall geue vnto mée a name whiche is aboue all names and shall greatlye honour me M. And whereas he arose not straite after hee had suffered the death of the Crosse but tarryed vntyll the thirde daye it was done to take awaye the suspicion of a fayned death and to set forth the glory of the vnwonted and miraculous resurrection Therefore in these wordes he declareth that his death was not after the common manner of menne but dispensatorye because lyfe shoulde presentlye followe death C. And it becommeth vs at this daye so to thinke of the death of Christ Resurrection of Christ that therewithall we remember the glorye of the resurrection So we knowe that he is lyfe because hee hauing fought with death hath mightely ouercome the same and made a noble triumphe A. For by death hee hath destroyed him which had power of death that is to saye the Deuell Heb. 2 i5 and hath made them free which all their lyfe time were meere bondslaues 18. No man taketh it from mee but I laye it downe of my selfe I haue power to laye it downe and haue power to to take it agayne this cōmaundement haue I receyued of my Father No man taketh it from mee M. If so bée to laye downe his lyfe signifyeth nothing else but to dye euen as to take awaye the lyfe is to kyll Howe then sayth he that no man taketh away the same from him Dyd not the Iewes kyll him Yes verilye If then they killed him they also tooke away his lyfe from him In déede they tooke it awaye but they dyd not extorte it from him by violence and against his wyll For they coulde not haue taken the same from him except he would wyllinglye haue dyed Herevppon he addeth this saying But J laye it downe of my selfe The which is not so to bée vnderstoode as if hée woulde kyll him selfe A. as the wicked Iewes obiected vnto him M. but because the laying downe of his lyfe was not in any mannes power but hée him selfe of his owne accorde layde downe the same C. Therefore hée doeth not onely deny that men haue power in them selues to kyll vnlesse hee suffer them but also exempteth him selfe from all force of necessitye But it is otherwise with vs who of necessitye are subiect to death by reason of sinne Christ also him selfe was borne a mortall man but this was voluntarye submission and not violent constraint This therefore pertaineth to the consolacion of the Disciples least when they shoulde sée him shortlye after to bée carried vnto death they might bée discouraged as though he had béene oppressed of his enemies but might know that the same came to passe by the wonderfull prouidence of God that he should suffer death to redéeme the flocke And this is alwayes a profitable doctrine that therefore the death of Christ was a satisfaction for sinnes because it was a voluntarye sacrifice according to that saying of Paule by the obedience of one man many became sinners I haue power to laye it downe R. This is euen the same which hée sayde before namelye that hée therfore suffered because so it
pleased him and the wyll of his Father not because eyther Caiphas or Pilate constrained him Wherevpon it is sayd The Kinges of the earth stoode vppe and the Rulers came togeather against the Lorde and against his Christ And of a truth against thy holye Childe Iesus whome thou hast annoynted boath Herode and also Pontius Pilate with the Gentiles Acts. 4.27 and the people of Israell gathered them selues togeather for to doe whatsoeuer thy hande and thy counsayle determined before to bee done So all the Godlye are afflicted not because theyr aduersaryes can doe any thing by their owne power againste Godlye who are vnder the hande and most mightye protection of GOD but because so it pleaseth the wyll of theyr Father whiche is in Heauen the which wyll is executed by the wicked to theyr extreame destruction but to the greate profite of the Godly This commaundement haue I receyued M. Hée nowe openeth the well spring of his power namelye his Fathers commaundement And by this commaundement hée vnderstandeth that wyll of God and that eternall counsaile by which hée had determined to sende his Sonne into this worlde and to geue him to death for the redemption of mankind C. Of the which counsayle of the Father hée therefore putteth vs in minde that wée might knowe that hée hath so greate care of our saluation that hée hath geuen to vs his onelye begotten Sonne so deare and precious vnto him And Christe him selfe whiche came into the worlde to shewe him selfe obedient to his Father confyrmeth this that hée hath no other respect in all thinges than to doe vs good M. Therefore Christ in all thinges shewed him selfe obedient to his Father Herevppon it is sayde It is written in the volume of thy booke concerning mee that I shoulde doe thy wyll Psa 40.8 O my GOD I am content to doe it A. And hereafter hée sayth The Prince of this world commeth and findeth nothing in mee but that the world maye knowe that I loue the Father Iohn i4 i3 and as the Father commaunded me so I doe M. This is true obedience whiche dependeth not onelye of the déede but also of the diuine wyll 19. There was a discention therefore againe amonge the Iewes for these sayinges B. The more that Christ bewrayed his diuinitye the more euidentlye appeared the difference betwéene the electe and the Reprobate Bv. And as trueth and pietye is alwaye lyke it selfe so falsehood and impietye differeth not a strawe breadth from it selfe C. This was the fruite of the Sermon of Christ that he alwayes wonne some Disciples or other to him selfe but because his doctrine had many aduersaryes thereof came the contencion that they whiche at the first were as it were one bodye of the Churche might bée deuided among them selues For with one consent all menne professed that they worshipped the GOD of Abraham and that they followed the Lawe of Moyses Christ the hande of vnitie but now when Christ came among them they began to disagrée for his sake If so be that profession had béene true Christ which is the most excellent bond of Charitye and whose office it is to gather the dispersed togeather woulde not haue dissolued and broken theyr consent and agréement but by the lyght of his Gospel he bewrayed the hipocrisy of many who hauing onelye a false and counterfaite shewe boasted them selues to bée the people of God Contencions come by wicked men Thus also the wickednesse of many men in these daies bringeth to passe that the Church is troubled with dissentions and that contencions are so feruent in the meane tyme they which trouble the peace lay the blame vpon the professors of the Gospell calling them Scismatiks For for this cause speciallye the Godlye are offended at the Papistes because their doctrine hath shaken the quiete state of the Churche But if so bée they woulde peaceablye submitte them selues vnto Christ and would subscribe vtno the trueth all contencions troubles would strayte waye be appeased But seeing they frete and fume against Christ and wyll not suffer the Godlye witnesses of Christ to bée at reste except the trueth of God maye lye hyd and Christ maye be banished from his kingdome they falselye obiect the faulte of Scisme which all menne sée ought rather to be imputed vnto them Therefore we must alwayes consider and sée in Scismatikes who they he which depart from GOD and his pure doctrine M. And the Euangelist in saying that there arose a contencion again sendeth the readers to those things which he hath declared in the Chapters going before as in the seuenth and ninth Chapters Ioh. 7.43 Iohn 9.16 Bv. For there these verye same Iewes withstanding the manifest trueth doe cause no small troubles 20. And many of them sayde Hee hath the Deuell and is mad why heare ye him M. This Cauill also the aduersaryes of Christ vsed before C. They doe defame Christ with the most odious reproche that they can deuise that all menne might abhorre to heare him M. For they coulde not abyde that people should heare him with delyte and admiration for the whiche cause they went about to turne awaye the mindes of the simple from him that they might not heare him any more afterward C. So the wicked least they should bée constrained to geue place vnto GOD doe furiouslye contemne him and doe styrre vp others also to the lyke madnesse least that the wordes of Christ at any time shoulde bée hearde with silence and quietnesse But the doctrine of Christ is able sufficientlye to defende it selfe against all Cauilles M. These wicked ones are verye like vnto them which doe priuitye sclaunder the ministers of Christ least they should bée hearde 21. Other sayde These are not the woordes of him that hath the Deuell Can the Deuell open the eyes of the blinde Bv. They which loue the trueth constantlye defende the same M. and do defende Christ against the sclaunder of the wicked by twoo argumentes the first is by his founde and vnblameable doctrine the other is taken of the present power of his miracles For he which hath a Deuell can not hyde his madnesse but bewrayeth the same both by wordes and déedes For a man which is possessed with a Deuell can neyther speake nor doe those thinges which one that hath his wittes can doe C. That therefore which these good men saye is as muche as if they should require that iudgement might bée geuen according to the matter it selfe For trueth as we sayde before doeth alwaye sufficientlye defende it selfe And this is the onelye buckeler of our Fayth that the wicked can neuer bring to passe but that the power and wisedome of God shall shine in the Gospell R. Also this varietye of iudgementes concerning Christ is written for our learning that wée might learne the nature of this worlde For the world must bée iudged of Christ but beholde nowe it vsurpeth aucthority vnto it selfe to iudge Christ Howe greate therefore
his doctrine but that the whole faulte and blame of ignorance rested in them which were negligent and disobedient and withall he proueth him selfe to be the Messias and sheweth the cause vnto the Iewes why they dyd not beléeue the same C. Christ doeth not make semblaunt as though he were Christ neyther yet doeth hee teache them as though they were apte to bée taught but doeth rather cast their mallice in their téeth in the whiche they were obstinate because hytherto they had profited nothing being taught by the worde and workes of God He imputeth it therefore vnto theyr faulte that he is not knowne of them As if he shoulde saye My doctrine of it selfe is easie inough to be vnderstoode but the faulte is in you because ye doe maliciously withstand God By whose wordes onelye menne are taught that I am Christ Wherefore séeing ye onely behold my contemptible shewe and base condition because I come not in Kinglye Pompe as ye looked for it cannot bée that ye shoulde beléeue my worde But goe to bée ignoraunt of my personne as the Lawe commaundeth that no mannes person shoulde bée knowen in iudgement and take houlde of my worde and iudge according to my word and not according to the outwarde shewe and then it cannot bée but that ye shall beléeue The workes that I doe C. Hée speaketh of workes also that hée might conuince them of double obstinacye For beside his doctrine they had euident testimonye in miracles if they had not béene to vnthankfull vnto God When hée addeth Jn my Fathers name M. Hée geueth vs to vnderstande that to beléeue in Christ is also to beléeue in God the Father and to reiect Christ is to reiecte the Father Bv. The same argument also hée vsed in the fifte Chapter going before 26. But yee beleeue not because ye are not of my Sheepe as I sayd vnto you M. Secondlye hée sayeth Ye beleeue not For vnbeléefe is reprehensible when men beléeue not the worde of the sonne of GOD the most excellent Sheapheard the which in the wordes going before he obiected vnto them And this incredulitye is inexcusable when men beléeue not the workes of God Euen as he him selfe wyll declare hereafter in plaine wordes saying Ioh. i5 If so be I had not come and had not spoken vnto them they had had no sinne c. But nowe hée alleadgeth a farther cause why they beléeued neyther his miracles nor his doctrine namelye because they were Reprobates And wée must noate the purpose of Christ For because they boasted them selues to bée the Churche of God least their vnbeléefe should derogate any thing from the Gospell hée pronounceth that the gyfte of Faith is speciall And veryly to the ende men may know God it is necessarye that they first of all knowe them selues Galat. 4.9 as sayeth the Apostle Paule also they to whome God hath no respecte must néedes bée alway farre from him M. Whereby we gather that they can not beléeue Christ Titu i.i. which pertain not vnto Christ Therfore the fayth in Christ is not the Faith of Goates of Dogges or of Swine but of Shéepe that is to saye of the elect as sayeth the Apostle Bv. The Reprobate haue no simple disposition and apte to bée taught but a harde variable wanton corrupt and peruerse disposition because they wyll not suffer them selues to be purged and restored R. They are the Sheepe of Christes which heare Christes voice The Phariseis heare not the voice of Christ for they knowe his person but not his worde therefore they neyther are his shéepe neyther beléeue nor are saued C. If any man should murmuringlye obiecte and saye that the cause of vnbeléefe resteth in God because it is in his power onely to make shéepe we must aunswere that hée is frée from all blame séeing men by their owne voluntarye wickednesse reiect his grace God getteth so muche Fayth vnto him selfe as sufficeth but the wyld Beastes are neuer tame vntyll suche time as by the spirite of God they are turned into Shéepe They whiche are suche shall séeke in vaine to laye the blame of their madnesse vppon GOD which is proper to their owne nature To bée short Christ geueth vs to vnderstande that it is no maruaile if so bee he haue fewe that imbrace his Gospell because so many as by the spirite of GOD are not subiect to the obedience of Faith are vntamed and wilde Beastes Wherefore it is muche more vnméete and absurde that the authoritye of the Gospell shoulde depend vppon the faith of menne but rather let the faithfull waye and consider howe muche more they are bounde vnto GOD than they whiche are blinde when as they them selues by the illumination of the spirite are drawne vnto Christ M. Hereby also we sée that we must not by and by conceale the trueth before those which beléeue not For although the vnbeléeuing are vnworthy to heare the same and are none of the electe yet notwithstanding it is so appoynted by God that the Gospell of grace should also bee preached to the Reprobate and vnbeléeuing not because there is any hope that they shoulde beléeue but because it is so méete that the light of the trueth shoulde aboue all other thinges shyne before the eyes of all men as doeth this visible Sonne and also take from them all excuse that the iudgement of God maye bée iust by which the vnbeleeuing shal be damned Last of all the Ministers of the Gospel haue here wherewithall to comfort them selues if so bée their labour be not profitable to all men 27. My Sheepe heare my voyce and I knowe them and they followe mee M. Christ doeth not in vaine repeate the condicions of the Sheepe and of the Pastour For this is a great consolation in aduersitye that Christe is our Sheaphearde and that wée are his Shéepe C. Now therefore hée proueth by the contraries that they are none of his shéepe because they beléeue not the Gospell For those whome God hath elected he effectuallye calleth and so by Faith the Shéepe of Christ are proued And therefore the name of shéepe is geuen to the Faithfull because they submitte them selues to be gouerned vnder the hande of the most mightye Sheaphearde and forsaking their former brutishe wildenesse doe shewe them selues tractable and obedient B. By these wordes Christ plainlye teacheth that all thinges depende vpon the deuine election and that they to whome it is geuen to be shéepe can neuer perishe For in this place we doe heare that they onelye heare the voice of Christe that is to saye doe receyue the same by fayth which are shéepe Nowe whereof shall it come that some are shéepe that is to saye capeable of the doctrine of Christ and others not No doubte because the one are indued with the good spirite of God and the other not so For the Apostle Paul doeth attribute the knowledge of diuine thinges i Cor. 2 i4 to such as are endued with the spirite of God
of his Father Moreouer Christ in this place did not plainly testifie who he was but specially went aboute to refell and put away the sclaunder which his enemies brought vpon him Because I said J am the Sonne of God M He saide not Because I am God but because I am the Sonne of God that he might beare with the infirmitie of his hearers who could better abyde that hée shoulde call him selfe the Sonne of God then to saye I am God 37. If I do not the vvorkes of my Father beleeue mee not 38. But if I doe and if yee beleeue not mee beleeue the vvorkes that ye may knovve and beleeue that the Father is in mee and I in him Bv. He calleth the workes which he did the workes of his father that is to saye deuine workes For they are not therefore called the fathers workes because the Sonne doeth not the same but because hee doeth them by the same power and vertue by the which he is equall with the Father If so be sayeth he I doe not such works as no man can doe but God only beléeue mée not C. This is a kind of graunting as if hée should saye I would haue you bound to beléeue mée for no other cause then yf the thing appeare manifest ynough vnto you ye may bouldly reiect mée and escape vnpunished if so be God hath not openly testifyed of mée M. I woulde to God they woulde speake thus which boast them selues to be Christes vicars and the Successors of the Apostles The Romishe Anticrist sayth in wordes I am the vicar of Christ and he so violently requireth him selfe to be credited that he threatneth to such as deny it a thousand deaths when as notwithstanding by his workes he sheweth him selfe plainly not to be Christ but Antecriste not the vicar of Christe but the Minister of Sathan In wordes hée sayth I am the seruaunt of the seruants of God but by his workes he declareth him selfe to be Lord of Lords In wordes he sayth I am the head of the Church but by his workes he declareth him selfe to be the plague of the Church he would be counted moste holye when as his workes shewe him to bee moste prophane What néede many wordes let hym saye If I do not the workes of the vicar of Christe of the seruaunt of the seruauntes of God and of the moste holye man beléeue me not Let the rest of the Bishopes saye the lyke which woulde be counted good and true shepheardes If so be we doe not the workes of good Bishopes beléeue vs not Let vs also saye which boast of Iustification by faith If so be we doe not the workes of those that are Iustified and of those that béeléeue then beléeue vs not But if J doe and if yee beleeue not C. As if he shoulde saye To the ende I maye suffer you to doubte of my doctrine I maye not denye the miracles which I haue shewed to be of God therefore yée do willingly reiect God and not man In this place wée are taught not to be so discouraged with the basenesse and contempt of any mans persō that we should refuse to beléeue those workes whiche geue euident testimonie to the truth For often tims it commeth to passe that God worketh great thinges by simple men That ye maye knowe and. C. In that he placeth faith after knowledge hée doth it because he had to do with vnbeléeuers who vnlesse they were wonne and constrained by experience neuer would geue place vnto God For suche as are rebelliouse and obstinate will alwaies knowe before they beléeue And yet notwithstanding God doth so beare with vs that by the knowledge of his workes hée maketh vs apt to béeléeue But the knoweledge of God and of his secrete wisedome by order followeth Faith Because the obedience of Faith openeth to vs the gate of the kingdome of heauen A. Concerning the coniunction of faith and knowledge reade in the first Chapter going before beginning at the sixtie nine verse That the father is in me and I in him C. He repeateth the same which he had spoken before in other wordes saying I and the father are one M. For that vnity is betweene the father and the Sonne that the Sonne is in the father and the father in the same The father saith he is in me that is to saye the power and vertu of God sheweth forth it self plainly in me And I am in the father that is to say I do nothing without the helpe of God insomuch that there is a mutuall coniunction betwéene me and my father For he speaketh not here of the vnitie of escence but of the manifestation of the diuine power in the person of Christ whereby it shall appeare that he is sente of God A. The very same he repeateth in the tenth verse of the fowrtéene Chapter following and that in the same sence 39. Againe they went aboute to take him and hee escaped oute of theyr handes Againe they wente aboute Bv. Reason can take no place with mad men M. The Lord coulde not more plainly and expresly defend those thinges which he had spoken in making aunswer against the sclaunder which they had deuised but they were so far from yéelding vnto the trueth that they sought to laye handes vppon the Lorde They had thus behaued them selues often times before as we maye sée in the fifte and seuenth chapters C. But nowe they goe aboute to apprehend him that they might drawe him out of the Temple to be stoaned For their madnesse was nothing mittigated by the wordes of Christ But this was a shamefull thing that when they coulde not aunswere his Argumentes they should vse violence and stoanes by which they séeke to intercept him M. They haue nowe forgotten that their like practises at another time tooke noone effecte But this is the nature of the wicked alwais to attempt that which they haue falsely conceiued although that whiche they go aboute bée neuer so often made frustrate This thing appeared in the Iewes as also in Saule their predecessoure For although often times he found by experience that he went about in vaine to apprehend Dauid and had sworne vnto him that he would not persecute him any more yet neuerthelesse when he came againe to his ould disposition hée sought to sley Dauid Esai 2.3 And in these our dayes we haue many of these examples For what man is ignoraunt howe busily the souldyers of Antichrist haue sought and doe dailye séeke to subuerte the truth of Christ To be short this is a most firme and true sentence The harte of the wicked is lyke the raging sea i. King 22. which cannot be quiet And he escaped out of their hands B. By his deuine power he escaped out of their handes which sought to apprehende him At the first he was as it were shutte vp in their handes For the Iewes had beset him on euery syde to take him fyrste with wordes to sée yf they could haue brought it
aunswere to take awaye all care from his Disciples least they shoulde be gréeued to sée him so secure and carelesse in the perill of his friende Hée denyeth this disease to be deadelye but rather affirmeth the same to be a meane to sette forth his glorye M. As if hée shoulde saye Lazarus is not falne into this sickenesse to dye of the same as commenlye it hapneth to others but this infirmitye or sykenesse is sent vnto hym by the secret purpose and counsayle of God to this ende that GOD maye thereby be glorified occasyon being therby offered to his Sonne by the same to declare hys power and to magnifie hys name C. And although Lazarus was deade yet notwithstanding because shortelye after Christ restoared him to lyfe hée hauing respect to this ishue and successe sayth that it is not a sycknesse vnto death M. For Lazarus wythin two dayes after dyed of the same syckenesse but not to sleepe in death with other dead bodyes vntil the day of Iudgment but that he might be restoared to life by the Sonne of God and might by his death minister occasyon to gloryfy him Therefore the Lorde had more respect vnto the consideration and cause of deth then to the death it selfe and therefore more truelye he ascribed this sickenesse to the cause of death which made to the glory of God more then to death it selfe C. Moreouer Christ in this place properly noated the glory of God which was Ioyned with his office For we knowe that when the Reprobate perishe the glory of God doth noe lesse shine in their death then in the saluation of the godly That the sonne of God might be glorified Bv. That is to saye he shal be raysed vp by my power whereby I shal be glorified For by that worke many shall gather that I am the true sonne of the lyuing God the life and the quickener of them that beléeue For it followeth towarde the ende of the myracle Vers 45 Many therefore of the Iewes which came to Marie and had seene the thinges which Iesus had done beleeued in him C. By this place wee gather that God woulde be so knowne in the person of the sonne that what honor soeuer God requiereth to be geuen to himselfe shoulde be giuen to his sonne Bv. Wherevpon Christe sayde The Father hath geuen all Iudgement to the Sonne Ioh. 5.23 that all might honor the sonne as they honor the father Hee which honoreth not the Sonne honoreth not the Father which hath sent him C. Wherefore the Turkes and Iewes béeing contumeliouse vnto Christe in vaine professe them selues to honoure God nay by this meanes they goe about to banish God from them 5. Iesus loued Martha and her Sister and Lazarus M. This the Euaungelist addeth because of the words of Mary and Martha which they tould by message vnto the Lord saying Lorde behould he whome thou louest is sicke Iesus loued not only Lazarus but also his sisters Bv. that is to saye all this houshoulde and family which were Godly disposed M. For Christ loued all men in that he came into the worlde to be the sauioure and redéemer of all men and not onely those which were then liuing and which were in the worlde before but those also which should be vpō the earth vnto the worlds ende We reade not that Paule had any familliarity with Christe in this worlde when he was vpon the earth and yet neuerthelesse he sayeth Neuerthelesse I liue Gala 2.26 yet now not I but Christ liueth in mee and the life which I nowe liue in the fleshe I liue by the faith of the Sonne of God which loued me and gaue him selfe for me And as he was a man liuing among men he was led by humane affections So he is sayd here to loue this Lazarus Martha and Mary and so also wée reade that he loued Iohn the Apostle Iohn i5 i4 and so no doubt he loued all his Apostes and called them his friendes 6. when he had hearde therefore that hee was sicke hee aboade two dayes still in the same place where hee was C. These wordes séeme contrary to that which went before that Christe should abyde two dayes on the other syde of Iordan as neglecting the life of Lazarus and yet notwithstanding is sayde to loue him and his sisters for séeing loue causeth care he shoulde haue made haste without delaye M. But this delaye nether hurt Lazarus nor yet was offensiue to the Lawe of loue and frenship but 〈◊〉 profyted him very much agréed with frendshippe and amitie and also serued greatly for the glory of God Lazarus was his frind but more frenly was the glory of his Father C. Therefore séeing Christe is the only mirror of the grace of God wée are taught by this his delaye not to Iudge of the loue of God according to the present state of thinges Béeing intreated hée often times diferreth his helpe eyther to make vs more feruent in prayer or else to excercise our patience and obedience Bv. Let no man therefore think much yf so be the louers of true pietie and godlynesse be afflicted with the calamityes of this worlde God faring as though he cared not for the same Gen 4 i0 eyther because so it is expedient for them which suffer or else because it so serueth for the setting forth of his glory B. So he left Abel in the hande of his brother but after his death his bloud cryed for vengeaunce Gen 39.20 So he left Ioseph a long time in the dungeon of the prison but afterward he aduaunced him to honoure So he left the Israelites a long time in cruel bondage whome notwithstanding at the length he deliuered with a mightie hand and out-stretched arme C. Let the faithfull therefore so craue helpe at the handes of God that they learne to suspend their desiers if so be at any time he be more slowe to helpe and deliuer then necessity requireth For howsoeuer he stayeth he sléepeth not neyther is hee vnmindfull of those that are his In the meane time let vs bée sure of this that he would all whome he loueth to be saued 7. Then sayde hee after that to his Disciples Let vs goe into Iewrye againe M. The Disciples being as yet but weake stoode greatly in feare of the mallice of the Iewes therfore Christ thought good to make them strong against they tooke their Iourney For he knew that they could not abide to heare so much as Iewry spoken of But he might haue gone into Iewry without them and neuer haue tould them of the matter yet he neither would returne into Iewrye without them nor yet leaue their minds vnprepared for so perillous a iourneye And therefore he sayeth Let vs goe into Iury againe C. By which wordes also be declareth that he had a care for Lazarus when his Disciples thought that he had forgotten him or at lest that he made lesse account of the life of Lazarus than he did of other matters M.
méete Christe that shée might secretly entertaine him because hée had but lately escaped out of perill and the fury of his enemies was scarsly appeased which beeing a litle mittigated by his departure into Galile by the hearing of hys retourne againe might haue more violently burst forth But Mary sate still in the house M Mary knewe not of the comming of Christ the which yf she had no doubt shée woulde haue gone forth with her sister to méete him 21. Then sayd Martha vnto Iesus Lorde yf thou hadest beene here my brother had not dyed M. It besemeth him which receiueth and entertaineth a ghest to vse frendlye words in saluting and welcomming that so he maye declare his good wil and frenly hart So Martha here speaketh vnto the Lorde and she beginneth with a complaynt howebeit by this meanes shée doeth modestly declare her mind As yf she should saye Thou Lorde by thy presence couldest haue deliuered my brother from death yea thou canst do it yet because God wil deny thée nothing And speaking thus shée doeth rather followe her affection then kepe her vnder the rule of fayth For these wordes partely procéeded from Faith but the affections of the mind were mixt therewith which caried her yond her bonds For in that she perswaded her selfe that her brother should not haue dyed yf so be Christe had bene present where learneth shée so to beleeue verely it was not conceiued of any promis of Christ It followeth therfore that she rather fulfilled hir owne desiers than obaied Christ It procéeded of Faith that she attributed vnto Christs power and great godnesse but in that she perswadeth her selfe of more than she had receiued or heard of Christ she passeth the boundes of faith For we must alwayes obserue the mutuall consent and agréement betwéene the word and faith lest a man perswade him selfe of any thing without the warraunt of Gods worde Moreouer it may be that Martha leaned to much to the corporall presence of Christ Therefore the faith of Martha being mixt with immoderate desiers and not altogether frée from superstition could not perfectlye shine only the sparkes thereof appeare in these wordes Shée reckened Christ among the men of God whose prayers are heard and who obtaine many things at the handes of God For yf so be shée had had the true vnderstanding of hys power shée would rather haue sayde I knowe that nothing is impossible vnto thée But the Lorde was not ignoraunt of this imperfection of faith in Martha and in others neyther did he seuerely reiecte the same but bare patiently with it and when he sawe conuenient time increased the same This méeknesse and pacience the Apostle set before vs to followe saying him that is weke in the faith receiue 23. Iesus sayde vnto her thy brother shall ryse againe M. The Lord made no aunswere to Martha complaining of his absence For he rather desyered to shewe the reason of his absence by the power of the raysing vp the dead man than by hys wordes C. But the clemency of Christ is wonderfull who bearing with the infirmitie of Martha in those thinges aforesayd of him selfe promised more vnto her then shée her selfe durst openly and preciselye aske M. As if Christ should haue sayde Be of good cheare I knowe what thou wouldest haue thou shalt haue thy desyer thou shalt receiue thy brother Bv. Thou doest beléeue that I béeing a good man and one in the fauoure of God can easily obtaine at his handes what I will yea if it were life for thy buried brother but I promise now vnto thée that thy brother shall arise againe by the power of mine which I haue of the father M. Al they haue to noate this word of consolation which are sorrowfull for the departure of their friendes out of thys lyfe Let them bee perswaded that they heare this from the mouth of Christ thy Father shall ryse agayne thy sonne shal ryse againe thy brother shal ryse again and thy frend shall ryse againe Moreouer in that he sayth not plainlie I wyll raise him vp but He shall rise againe it is to be attributed to modesty and humilitie whiche the Lorde teacheth euery where 24. Martha sayeth vnto hym I knowe that hee shall ryse againe in the resurrection at the laste daye Againe Martha bewrayeth the weakenesse of her faith For a weake faith looketh for nothing but common chaunce and fortune but true faith hath not respect vnto common course but to Gods promise C. Here therefore the excéeding fearfulnesse of Martha bewrayeth it selfe in that shée doeth extenuate the saying of Christ We sayde a litly before that shée went farther then was méete when by her owne fantasy she immagined a sertaine hope to her selfe and nowe shée is slipte into the contrary vice who when Christ reched forth his hand vnto her stoode stil trembling Wherefore we must take héede vnto our selues lest we béeing destitute of the word of GOD ground our hope vpon this or that when there is no cause and againe least the Lord opening hys mouth should finde our hearts to cloase and strayght shut A. But we sée that when Christ taught Martha she hearde him not without some fruite M. Faith of the resurrection derided by worldlings For firste of all shée beléeued that the last day should one daye come This faith the Children of this world do deride and mocke who think that this worlde will continue and abyde for euer Secondly shée beléeued that the resurrection of the dead should bée in the last day This faith the Saduceis did not alowe neither can humaine reason comprehend the same And shée doth not only saye that the resurrection of the dead shal be but I know that he shall rise againe in the laste daye So Iob speaketh I knowe that my redemer liueth and that I shal rise out of the earth in the last daye M. And of the faith of the general resurrection of all men shee taketh an argument of the speciall resurrection of her brother After the same manner also let vs gather All men shall ryse againe Therefore I also shall rise againe They shall ryse againe to euerlasting lyfe which beleeue in Christ therefore I also shall ryse againe God for Christes sake doth pardon and forgeue the penytent and beléeuing therefore also he will pardon and forgeue me God will not forsake those that trust in hym therfore he will not forsake me God resisteth the proude therefore he will resist the pride of Antichrist C. By this aunswere Martha would haue spoken more then shée durste hope for by the words of christ as if she should saye If so be thou speake and meane of the last resurrection I doubt not but that my brother shall rise againe in the last daye and vpon trust hereof I comforte my selfe but I know not whether thou giue mée to vnderstande some greater matter yea or no. 25. Iesus sayth vnto hir I am the resurrection and the lyfe hee that beleeueth on mee yea
she had beene voide of faith Vpon iust cause therefore he sayeth not If thou beléeue thy Brother shall rise againe but Thou shalt see the glorye of God C And that not onely because faith doeth open our eyes that we maye beholde the glorye of GOD shyning in his workes but because our Fayth maketh awaye for the power and goodnesse of GOD to offer it selfe vnto vs as we maye reade in the fowre score and one Psalme beginning at the eleuenth verse So againe vnbeleefe stoppeth the accesse vnto God and doeth as it were kéepe his handes fast shut for the which cause it is sayde in another place Iesus coulde shewe no signe there Mat. 13.58 because of thier vnbeleefe Not that the power of God is tyed to the wyll of menne but because they which doe withstand the same by their wickednesse so muche as they can are vnworthy to haue him reuealed vnto them M. He sayeth The glorye of God when hee might haue sayde my glorye for it was meete that the Sonne also shoulde bee gloryfied by this miracle as is sayde before but Christ thought it better to vse this modestye that he might seeme rather to seeke his Fathers glory than his owne although his Fathers glorye and his are alwaye ioyned togeather 41. Then they tooke away the stoane from the place where the dead vvas laide And Iesus lyfte vp his eyes and saide Father I thanke thee that thou hast heard mee Then they tooke C. Nowe Martha being contented with this seconde saying suffereth the stoane to be moued She sawe nothing as yet but because she heareth that the sonne of God doeth not commaunde the same in vain she willingly obeyeth him Where the dead was layde M. The Euangelist thought that he could not sufficientlye inculcate the death of Lazarus that thereby he might make the glorye o◠the power of Christ which is boath the resurrection and the lyfe the more manifest And Jesus lyft vp his eyes Christ talketh with his Father before he commaundeth the dead man and that he might declare that he talked with the Father he lifted vp his eyes towardes heauen Bv. to the ende that by the very gesture of his body he might declare to the standers about him that the same which he dyd was by the power of God who is the aucthour and geuer of all good thinges C. This therefore is the signe of a good minde disposed to praye For if so bée a man wyll truly call vpon God he must be ioyned with him the which cannot bée except he be lyfted vp from the earth and ascende aboue the heauens The which a man cannot doe by lifting vp his eyes onely For the hypocrites also doe the like who being ouerwhelmed in the fylthynesse of the fleshe do séeme by lifting vp of their eies and by wrything of their faces to drawe heauen vnto them but that which they do hipocritically the children of GOD must do sincerely Notwithstanding he which lyfteth vp his eyes towarde heauen ought by his cogitacion to include God there who being in euery place fulfilleth both heauen and earth but because mens mindes cannot be frée from groase imaginations but that they wyll imagine some groase and base thing to bée in God except it be when they are lyfted vp aboue the worlde the scripture calleth vs thither and testifieth that the heauen is Gods seate Esay 66 i But this lyfting vp of the eyes is not such a ceremonye that true prayer shall not bée acceptable without the same for the Publican no doubte which looked downe to the grounde dyd neuerthelesse by his faith pearce the heauens And yet this gesture is profitable for it styrreth vp men to séeke God and moueth the affections For there is no doubte but that Christ when hee lifted vp his eyes towards heauen was rapte thyther with greate vehemencye Father I thanke thee that thou hast heard me Bv. The Sonne is not so heard of the Father as we are hearde but after a more certaine speciall manner For the Father heareth the Sonne that is to say he is of the same wyl and power that he is of The Sonne wylleth not any thing contrary to his father neyther stādeth hée in néede of any other forreyne or externall helpe C. Nowe therefore he beginneth with thankesgeuing when as he had asked nothing but although the Euangelist make no mencion that he prayed yet notwithstanding there is no doubte but that he first made his peticion for otherwise he coulde not bee heard And it is verye credible that among those groaninges of the which the Euangelist speaketh he prayed Nowe hauing obtained Lazarus lyfe hée geueth thankes to the Father And in that hée arrogateth not this power to him selfe but attributeth the same to his Father as receiued from him he declareth him selfe to bée the Minister of the Father For to frame him selfe to the capacitye of menne one whyle he proouing and confirming his diuinitye challengeth vnto him selfe whatsoeuer belongeth vnto God another whyle being contented with the personne of a man he geueth the whole glory of the diuinitye to the father 42. Howbeit I knowe that thou hearest me alwaies but because of the people which stande by I sayde it that they maye beleeue that thou hast sent mee B. He was sure already that his Father would at his request restoare Lazarus to life Therefore that he might séeme to doe all thinges by the wyll of his Father he gaue him thankes C. And when he addeth that he knewe the same before he so doeth least any man shoulde thinke that he was in so small fauour with the Father that hée could not doe what miracles he woulde at the first without staye Therefore he declareth that there is suche a consent betwéene him and the father that nothing is denied vnto him and that hee néeded not to haue prayed séeing he dyd that thing onely which hée knewe was commaunded to him of the Father but to the ende it might the more euidently appeare vnto men that this was a diuine worke in déede he therefore called vppon the name of the Father B. To be short he geuing thankes vnto the Father in the presence of the people testified that hée wrought all thinges by the power of his father that he is alwayes heard of the Father and that his wyll and the Fathers wyll are all one C. If any man obiect and say Why then dyd he not rayse vp all those that were dead Wée aunswere that God by his wisedome and counsaile appointed so many miracles to be wrought and no moe than should serue for the approbation confirmation of the Gospel That they might beleeue B. Let vs knowe that all the words and déedes of our sauiour Christ belonged to this ende that we might beléeue Iesus to be the sonne of God our sauior They which stóode by might in some sort knowe the Father and yet be ignoraunt of the Sonne therefore hée prayeth before them that they might knowe
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
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
this faith was not liuely in them and not so vertuouse as it beecame the same because Christ geueth not vnto his Disciples the spirite of feare but the spirite of constancye insomuche that they dare bouldlye confesse that whiche they haue learned of him And although it is not likely that these men were quight dumbe yet notwithstanding because they made no true confession the Euaungelist simply denieth that they professed theyr fayth For this had bene true and lawfull confession to haue openlye geuen their name and professed Christ Wherefore let no man flatter himselfe which in anye parte hydeth and dissembleth his faithe leste he should incurre the displeasure and hatered of men For although the name of Christ be odiouse that feare is not excusable which maketh vs slide from the confession of his name though but the breadth of a heare Bv. A great number at this daye haue the very same disease that these Rulers had For they vnderstand the doctrine of trueth they know the lawful vse of the sacramentes that papistry is contrary to the doctrine of the Gospell and that in the papacy the Sacramentes are not ministred accordinge to the institution of the Lorde all these thinges they sée and knowe but yet neuertheles for feare and the loue of temporall thinges they communicate with the very same they haulte on both sydes and do not bouldly confesse the trueth All these men verely do greatly offende and ought not to be confyrmed in their errour to beleue that it is sufficient if so bee they retayne that which is true in their harte and do thinke well in their minde of the Gospell and in the meane time haue a lyking of these abhominations instituted against the word of God that is to saye they come vnto the masse not as to the masse but as vnto the Lordes Supper God hateth that hipocriticall dissimulation and loueth trueth and sinceritie Concerninge excommunication reade the ninth Chapter going before beginning at the .22 verse 43. For they loued the prayse of men more then the praise of God R. Thou mayest sée in this place the cause why fewe of the Rulers mightye men and wise men doe not sincerelye confesse the Gospell Because the Gospell bringeth with it the Crosse and the forsaking of earthlye goodes Nowe séeing the Rulers coulde not abide to forsake their tyranny and séeing it séemed foolishe to the wise men to resigne the wisdome of reasone to the bare and weake worde of the gospell it hath euer to come to passe that very fewe mightie and wise men truely confessed Christ According to the saying of Sainte Paule Behould your calling bretheren how that not many wise men after the flesh not many mightie not many of high degre are called but God hath chosen the foolishe thinges of this world to confounde the wise C. The Euangelist laieth no supersticioÌ„ to these menes charge but onely sayth that they sought to auoyde the reproche and disprayse of men For yf so be ambition preuayled more with them than the feare of God it followeth that they were delyuered by a certayne light feare of concience Nowe let the readers noate how greatly God misliketh and condemneth theire feare who dissemble their faithe before men for feare of displeasure What worse thing can there be yea what can be more beastly than to preferre the vaine liking and commendation of men before the Iudgement of God And he pronounceth all those to be suche who forsake the displeasure of men when they should confesse a pure true faith and that iustely For the Apostell commending the inuinsyble constancie of Moyses Heb. â—i 27. saith that he endured euen as though he hadde séene him which is inuisible By which wordes he geueth vs to vnderstande that when a man fasteneth his eyes vppon God his harte will be inuincible more faste than an Adamant stoan Hervpon therfore commeth that cowardlines which maketh vs to fal to false dissimulation because wee haue wholy respect vnto this world For the sincere aspect and behoulding of God doth driue away all smoake and vanitie of ritches and honours It is not therefore a small and veniall offence as some imagine to deny Christ seeing the holy Ghost in this place sayth that those Rulers which confessed not Christe loued the prayse of men more than the glory of God Bv. And Christe himselfe sayth He which denieth mee before men shall be denied of mee before my Father which is in heauen Mat. 10.33 C. To loue the prayse of men in this place signifieth to desire to be in estimation and fauoure among men Therefore the Euaungelist meaneth that these Rulers were so addicted vnto the worlde that they rather desired to please men than God R. The prayse of men is to be counted honest good and wise the glorye and prayse of God is to be obiected contemned scorned crucified and to be cruellye slaine For by these meanes Christ entered into the kingdome of his Father and the Father by them was glorified in the worlde Hee therefore which preferreth the prayse of men before the glorye of God is vaine and miserable seeing the praise of men tendeth to reproache and shame but the glory of God bringeth to euerlasting lyfe 44. Iesus cryed and sayd Hee that beleeueth on me beleeueth not on mee but on him that sent mee M. All this place contayneth a serious and summarie declaration by which the Lorde maketh plaine protestation concerning himselfe and his dispensation as that hée doth not defende his owne cause that hée came not at his owne pleasure but that hée was sent of the Father that hée is the light of the world sent to doe good and not harme that hee spake nothing of himselfe and therefore that they which beléeue in him beeleéue not in him but in the father which sent him and that hee iudgeth not the vnbeleeuing but that they must be iudged by the word which he hath preached And by this his serious contestation hys purpose was in plaine wordes to gyue his last farwell to this blinde and obstinate people to lay the blame of vnbelefe vppon their owne heades and manifestlye to testefie of his righteousnesse and innocencie And this hee did not symply and in the eares of one or two but freely and with a lowde voyce which the Euaungelist noateth by these wordes Iesus cryed and sayde So did the saintes of God in olde time protest before the people shewing that they had omitted nothing Deut 32 1. Iosua 23.4 King 12 3. Act. 20.33 which pertayned to the office committed vnto them as Moyses Iosua Samuell and Paule B. Also the purpose of our sauiour Christ was by his example speaking of him selfe with so loude a voyce than the which nothing greued more the Pharises to incourag those fearfull Rulers which beleeued on him that with him they might dispise the Pharises in respect of God And that they might do this he bringeth a moste vrgent and stronge reasone affirminge that
they do beléeue in God which beleue on him and that they whiche knowe him knowe God also the which is eternall life C. The summe is this that fayth in Christ resteth not vppon any mortall man but vppon God Ihon. 17.3 because hée findeth nothing in Christ but that which is deuine yea in his face hée behouldeth God For how shall we vnderstande those thinges which hée here speaketh but onelye because a man appeared vnto men when God was hydde and not séene Also leaste they should thinke that hée was the same onelye whome they sawe heé requiereth to bee beléeued to be such a one and of so great maiestie as is the Father for sayth hee whosoeuer beléeueth in mée hée beleeueth not in me that is to saye in that which be seeth but in the Father and he which beléeueth the father must of necessitye beléeue that he hath a sonne and so consequentlye hée that beleeueth in the father must also beleeue in the sonne Therefore hée doth truelye profite in the Gospell who staying himsele vpon this Fayth doth beléeue GOD and not men and doth stande strong and stedfast against all the assaultes of Sathan The faythfull are sayde not to beleeue in Christ when they do not persiste in the humaine behouldynge of hym For hee here comparing hym selfe with the Father commaundeth vs to haue respect vnto the power of God because the infirmitye of the fleshe of it selfe hath no strength Here after when hée shall exhorte his Disciples to beléeue in him the seence shall be otherwise For there God is not compared with man but Christ is reuealed with all his giftes which ought to be sufficient to retaine our faith 45. And hee that seeth me seeth him that sent mee Question M. Seing that God is a Spirite and a Spirite cannot be séene how doth hee sée God which seeth Christe Iohn 4.24 Iohn 1.18 1. Tim 9.19 Moreouer no man hath séene God at any time for he dwelleth in the light that no man can attaine vnto Aunsvvere I aunswer C. Séeing in this place is taken for knowledge For to the ende he might well and throughlye pacefye those conciences which otherwise should be muche disquieted and troubled hee calleth vs to the Father For therefore the stabillitie of fayth is sure and firme because it is aboue the worlde And in that man who truelye knoweth Christ the glory of God doth shyne that we might be assured that the Fayth which we haue in hym doth not depende vpon man but vppon the eternall God because it ariseth from the fleshe of Christ vnto the diuinitie The which if it be so it ought not onely to be fixed continually in our hearte but also it ought bouldelye and voyde of all feare to shewe it â—â—â—fe in our tongue so often as néede requiereth A according to this saying Psal 116.10 I beleeued and therfore I spake 46. I am come a light into the world that whosoeuer beleueth on me shoulde not abyde in darknesse C. To the ende he might make his disciples more strong and valiant he goeth forward still in preachyng the assurance of Faith And first of all he testifieth that he came into the world to be a light wherby men might forsake darknesse and error sinne and death condemnation to the which all men are subiect and he sheweth also the meane how to attayne so notable a benefite saying That whosoeuer beleeveth on me should not Bv. For to the ende he might coÌ„municat vnto men al those things which he hath he came downe from Heauen and was incarnate but he geueth them vnto vs by faith Wherfore by faith Christ with al that he hath is ours Wherevpon the seconde time he repeated faith requiering his Disciples to beeléeue in hym C. Also he accuseth all those of ingratitude who being instructed and taught by his Gospel do not deuide them selues from the vnbeleeuing For the more notable a benifyte that this is to be called from darckenesse into light the lesse excuse haue they who eyther by their slouth or negligence choake and put out the light which is kindeled in them Therefore that we might haue seuerall degrées fyrst of all Christ teacheth that hée is a lyght more for others sakes than for his owne secondelye that hée is a light not onely to Aungelles but also to men thirdely that he was manifested in the fleshe to giue foorth a bright shine A. But how Christ is called a lyght wée haue shewed before in the first Chapter the fowrth verse in the eyght Chapter the twelfe verse and in the ninth Chapter the fyfte verse 47. And if anye man heare my wordes and beleue not I iudge him not for I came not to iudge the worlde but to saue the VVorlde C. After that the Lorde had spoken of his grace and exhorted his Disciples to the constancy of faith he nowe begineth to touch the Rebels earnestly reprehending them C. How be it here also he dealeth not so seuerely with them as their wickednesse deserued who wilfully reiected God For he omitteth to iudge of these men because he came rather to saue all In the first place we must noat that he speaketh not here of euery vnbeléeuer but of those which willinglye and wylfullye reiect the doctryne of the Gospell preached vnto them M. For properly he cannot be sayde to be vnbeléeuinge whiche hath not hearde that is to say to whom the Gospell hath not bene preached He speaketh therefore of those which doo willingly dispise the light of the Gospell offred vnto them C. Wherfore then wyll not Christ condeme them because he heare laying auÌ„d for a time the parson of a iudge to the ende al I might be the more encouraged to repentance offereth saluation generally to al and spreadeth foorth his Armes to imbrace euery one Howbeit he amplyfieth the crime by no smale circumstance if so be they refuse so gentile and swéet a callyng For it is as much as if he had sayd Behoulde I stande present to call men and forgetting the parsone of a Iudge I séeke to draw all men vnto mée and to deliuer them from destruction whiche haue bin twise lost No man therefore is damned for the contempte of the Gospell but he whiche dispising the amiable message of saluation would willingly bringe destruction to hymselfe This worde Iudge in this place signifieth to condemne as in diuers other places also â—â—d to saue ought to be referred only to the proper office of Christ For in that the vnbeleeuers are more greuously and deply condemned for the gospels sake it is accentall of his nature A. Iohn 3.17 The lyke sentence we reade when Christ saide God sent not his sonne into the worlde to condemne the worlde but that the world might be saued thorow hym 48. He that refuseth me and receiueth not my wordes hath one that iudgeth him the word that I haue spoken the same shal iudge him in the laste daye C. Least the wicked might perswade
them selues and think that they shall escape vnpunished for abusing Christe he addeth heare a horrible threatening that although he rest and suffer yet his only doctrine shall suffice to condem them euen as in an other place he sayde that there shoulde neede no other iudge but Moises in whom they dyd glory Therfore the sence is this Iohn 5.45 I earnestlye desiring your saluation doo not vse my auctorytie in condemninge you but doo wholely séeke to saue that whiche was loste yet thinke not ye that you are therfore escaped the hand of God Bv. For they shall not escape vnpunished and go away without iudgement which contemne and reiecte the sonne of God C. For to speake of the least the onely worde which ye haue despised shall be a sufficient and meete Iudge And receyueth not my wordes C. This latter part is an exposition of that which wente before M. For in these wordes it is declared â—hat it is to obiect the Sonne of God and what they are which reiected him C. For because men haue hypocrisy ingraffed in them by nature there is nothing more easy for them than in words to boste that they are ready to receiue Christe and we sée how common this vaine boasting is euen amonge the most wicked Wherefore we muste remember this definition namelye that Christe is reiected when we imbrace not the pure doctrine of the Gospoll M. euen as to receiue Christe is nothing else but to receyue his worde by a liuely faithe C. The Papistes bragge with openne mouthe of the worde of God but so soone as the same is preached ther is nothing more hatfull vnto them These kisse Christ as Iudas did Therefore let vs learne to include him in his worde and geue vnto him that worshipe of obedience onely which he requireth The worde that I haue spoken C. He could not by a more gloriousse tytle extoll the authority of the Gospell than when he geueth the power of Iudgeing vnto the same For accordinge to these wordes the laste Iudgement shall be nothing else than an approuinge of the doctrine of the Gospell For Christ shall site vpon his tribunall seate but he affirmeth that he will pronounce that sentence out of his worde which he nowe preacheth This threatninge ought to make the wicked much afearde when they cannot escape the Iudgement of his doctrine which they nowe so prowdly contemne Againe hereby commeth a wonderfull consolation to the godly that howsoeuer they are now condemned of the worlde they are notwithstandinge already Iustefied in heauen because whersoeuer the faith of the Gospell hath this feate the tribunall seate of God is errected to saue We bearing our selues bould vpon this aucthoritye there is no cause why wée should care for the Papistes with theire preposterous Iudgementes because our faith reacheth aboue the Angels Bv. Therefore let vs well remember this and let vs take hede that we despise not the Lorde speaking to vs in his Gospell 49 For I haue not spoken of my selfe but the father which sente me he gaue mee commaundement what I should saye and what I shoulde speake C. Leste the externall shewe of man should deminish any thinge of the maiesty of God Christ calleth vs from the fame vnto his Father And for this cause he maketh mention so often times of his Father And verely seing it is greate wickednes to transfer vnto any other any parte of the deuine glory it is necessary that the same worde come from God to which Iudgment is geuen Bv. Christ therefore in these wordes doth very strongly maintaine the whole doctrine of his Gospell and proueth the same not to be humane but deuine vndoubted and authenticall C. Also here hée putteth a difference betwéene him and his Father not according to the deuine person simplye but rather according to the fleshe least the Doctrine being iudged to be of man shoulde haue the lesse waight and auctoritye Moreouer if so be the conciences of men shoulde be subiect vnto humaine lawes this reason of Christ shoulde not serue that his word shall be a Iudge because the same hath not come from man according to the saying of Saincte Iames There is one Lawe geuer which is able to saue and to destroye Moreouer hereby we maye gather what wicked and cruel sacriledge that is that the Pope dare presume to binde mens consciences vnto his immaginations for by this meanes he arrogateth more vnto him selfe then doth the sonne of God who denyeth that he speaketh any thing but according to the commaundement and prescript of hys Father A. The which he doth not only here affirme but very often also for the commendation of his doctrine as in the seuenth and eyghte Chapters goinge before 50 And I knowe that his commaundemente is lyfe euerlastinge whatsoeuer I speake therefore euen as the father badde mee so I speake C. Againe he commendeth the fruicte of his doctrine to the ende al men might the more willingly submit them selues vnto the same M. For hee sayeth not simply And his commaundement is euerlasting life but he sayeth I knowe that hys commaundemente is euerlastinge lyfe This is the testimony of the trueth and of the will of God towardes mankind He knewe what to teache and wherefore he was sent namely to preach the doctrine of eternall lyfe and for this cause was he sent of the Father that hee might be to the faithfull the author of euerlasting life This certainly also beecommeth the Ministers of Christ who ought to teach no other thing then that which they haue receiued in commaundement The which if they doo they also maye saye VVe speake not of our selues but hee which hath sent vs hath giuen vs a commaundement what wee shoulde teache and we know that his commaundement is eternall lyfe An excellent tytle verylye of the doctrine of Christ For the Gospell of Christe is the commaundement of God to euerlasting life that is to saye it is the doctrine or preaching of grace committed by the Father to Christ the sonne of God to eternall lyfe which he promiseth to them that beléeue in him R. For this commaundement the Father hath giuen to the sonne that hee shoulde descende into this worlde and saue all those that beeléeue For so God loued the whrlde that hee gaue his onely begotten Sonne that euery one which beléeueth in him should not perishe but haue lyfe euerlasting M. The Lawe also was commaunded to Moyses but it was giuen vppon Mount Sina with feare trembling and leading to death but the Gospell is the commaundement of God giuen to Christ the sonne of God preached in Sion and spreade from thence throughout the whoale worlde being peaceable and swéete and wrighten by the spirite of God in the tables of their heartes which beleeue offering remission of sinnes and euerlasting lyfe to all that beléeue C. It is meete therefore that they féele the vengeaunce of God which are so wickedly bent that they now refuse him to be the Aucthor of lyfe
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
after the which he séemeth to doe béecause the traytor was already gone forth to finishe his Trayterouse acte wherevpon came shortely after the béeginning of his glorification B As yf he should saye the time will come anon to finishe by my death my base estate and to beginne the time of my glory This is so nere that me thinkes I am alredy glorifyed me thinkes I am Christ alredy worshypped throughout the whoale worlde And God is glorified in him C. This is added in stéede of confirmation Therefore he nowe sheweth how he should bring glory vnto him selfe by such a death namely because he should gloryfy God his father For in the crosse of Christ the vnspeable goodnesse of God appered vnto the whole world for by the same sinne was abolished Death destroied the power of hel vanquished euerlasting saluation geuen to men 32. If God bee glorifyed in him God shall also glorifye him in him selfe and shall straight waye glorify him He meaneth that the glory of the Sonne is the glory of God the Father The glory of Christ is the glory of God And the Father was glorifyed by the son first of al by the obedience of the crosse death So Peter also glorified God by his deth Secondly because he was made knowen to the world to be the son of God So also God is glorifyed by vs when by oure good workes occasion to gloryfy him as our father is geuen to mortall men Thirdly God is glorifyed by Christ béecause he brought this worlde to the knoledge of him boath by his heauenly doctrine and also hy his miracles So all they glorify God which sette forth the knowledg of him in this world C. Christ therefore gathereth that he shall haue a glorious triumph by death in the which he sought only to glorify his father For the Father did not so séeke hys glorye by the Death of his sonne but that hée made him pertaker of the same with him also should suffer for a short time great glory should apeare in his death that which was fulfilled For the death of the Crosse dyd so lytle obscure the glorye of Christ that thereby the same dyd more brightlye shine for thereby apeared his vnspeakeable loue towardes mankinde his exceeding righteousnesse in making satisfaction for sinne and in pacifying the wrath of God and his wonderfull power in subduing death and destroying Sathan This doctrine is also to be applied vnto vs because although the whole world do conspire our infamye yet notwithstanding if we séeke sincerelye and with our whole heart to glorifye God there is no doubte but that he also wyll glorifye vs. i. Kin. 2.30 For he sayeth Him which glorifyeth mee wyll I glorifye And shall strayte waye glorifye him C. Christ encreaseth the consolacion by the shortnesse of the tyme least that delay should cause the disciples to doubt And although this glorye beganne at the daye of his resurrection yet notwithstanding that propagation is noted whiche followed straite after when by the power of the Gospell and of the holye Ghost he raysing vp the dead created vnto him selfe a newe people 33. Litle children yet a litle vvhile am I vvith you Ye shal seeke me and as I sayde vnto the Iewes vvhether I goe thyther can yee not come also to you saie I nowe R. Some wryters affirme that Swannes a lytle before their death sing verye swéetelye euen so Christ hauing at all tymes most gentlye dealt and spoken to his Disciples yet notwithstanding being neare vnto death hee handeleth them more friendlye calling them lytle children than the which name what can be more acceptable and swéete to a Godlye man C. By this gentle speache he declareth that he doeth not therefore goe awaye from them because he had lesse care for their saluation séeing hée loued them tenderlye He tooke vpon him our fleshe to this ende that he might bée our brother but in that other name there is greater vehemēcy of loue expressed And because it could not bée but that the departure of Christ would be a great grefe vnto the Disciples therefore he tolde them before hande that he should not bée long with them and therewithall exhorteth them to patience As if he shoulde saye Bv. Verye shortly lytle children the wicked shall laye handes on mee and carry me vnto death R. For the Crosse wayteth mee at the doores and by the Crosse I wyll goe out of this world vnto the Father and obtaine righteousnesse saluation and euerlasting lyfe for al that beleeue Ye shall seeke me M. That is to say It wyl shortly come to passe that ye shal desire my presence and haue a wonderful longing after me And as J sayde vnto the Jewes C. He repeateth vnto them the verye same wordes which he had spoken vnto the Iewes but in another scence For he sayeth that they cannot followe patientlye to suffer his temporall absence and he doeth as it were bridle them that they might keepe them selues within their compasse vntill they had finished their battaile in this earth He doth not therefore seclude them for euer from the Kingdome of God as he had done the Iewes but only commandeth them patientlye to abide his leysure vntyll such time as hée might bring them vnto him into his heauenly kingdome Reade the seueth and eight chapters going before beginning at the .34 and .21 verses 34. A newe commaundement geue I vnto you That ye loue togeather as I haue loued you that euen so ye loue one another M. After hée had foretolde them certaine thinges concerning his departure C. he addeth to the consolation an exhortacion to loue one another As if he shoulde saye When I am absent from you in bodye shewe by your mutuall loue that ye haue not béene taught by me in vaine let this be your continuall studye let it be your speciall meditacion that ye be farre from all disdaine loftinesse of minde Ielousye Enuye vaineglorye and from strifes and contencious C. Why he calleth this a newe commaundement there are diuers opinions Some thinke this to bée the reason that forsomuch as all that was prescribed in the Law concerning loue was lyteral and externall Christ writ the same in the heartes of the faythfull by his holye spirite And so in their opinion the Lawe is newe which he setteth forth after a newe fashion that it might haue his full strength But this seemeth to be far fetchte and contrarye to the purpose of Christ Other some expounde it to be called a new commaundement because although the Lawe doeth commaunde loue yet notwitstanding because it is mixed with many Ceremonies and circumstaunces depending vppon the same the doctrine of loue doeth not there so euidently appeare and contrarywise in the Gospell the perfection of loue is appointed without any shaddowes This interpretacion is not to be despysed Howbeit Christ séemed to speake now simply For we know that Lawes in the beginning are kept diligently but are by lytle and lytle
forgotten againe tyl at the leangth they growe out of vse Therefore Christ the better to imprint the doctrine of loue in the mindes of his disciples commendeth the same of newnesse As if he should say I would haue you alwayes to remember this commaundement euen as if it were a Law newlye made To bée short we sée that the purpose of Christ in this place was to exhort his Disciples vnto loue least at any time they should suffer them selues to be drawen from the loue of the same or suffer the doctrine thereof to go out of their mindes And howe necessarye this admonicion was Loue commaunded to the Disciples daylye experience teacheth Therefore Christ geueth vnto loue this tytle of newnesse to stryre vs vp alway to imbrace the same A. And for this cause Saint Iohn in another place calleth the same newe i. Ioh. 2.7 That ye loue togeather C. Loue is extended euen to straungers and forreiners because all are of one fleshe all are created after the Image of God But because the Image of God doeth more euidently shine in those that are regenerated it is méete that the bond of loue be much more straite among the Disciples of Christ Gala. 6.20 i. â—e i. 22 i. Ioh. 3. i4 euen as the Apostle Paul exhorteth Loue hath his originall from GOD and is referred vnto him There can bée no mutuall affection of loue but onely in those that are gouerned by one spirite Christ therfore noateth here to the first degrée of loue Loue extendech it selfe to all men But we noate also that as the goodnesse of God doeth extend it selfe to the whole worlde euen so we must loue all men yea euen those which do hate vs that we may be the children of our heauenly Father which suffereth his sonne to shine vppon the good and en the euyll 35. In this shall all men knowe that yee are my Disciples if ye haue loue one to another C. Christ confirmeth againe that which hee had spoken before that they were taught in vaine in his schoole which loue not mutually among them selues As if hée should say Not only your selues shal knowe that you are my Disciples but your profession also shal be proued true before others Bv. The Disciples of other maisters are knowen by their titelles by their Apparell and by diuers other noates R. The Disciples of Antichriste are knowen by their rounding and shauing by their disguised apparell and by their externall Ceremonies The Disciples of Moyses are known by Circumcision by their holy and Sabboth dayes and by their sacrifices Loue is the badge of Christes Disciples but all men in the whoale worlde shall knowe by one noat and badge that ye are my very and true Disciples yf so be ye retaine suche loue among you as I shewe vnto you Therefore séeing Christ hath prescribed this to be the only and sertaine noate to knowe his discipls by are they not fooles and mad men who forsaking so playne and absolute a commaundement séeke other noates For there are some that think they shall be true Christians yf so be they can créepe into a Monkes Coole if so be they builde Temples and erect alters come to Masses and do obserue such like traditions of men Therfore séeing Christ discerneth his Disciples by loue from other Disciples they weary them selues in vaine who forsaking loue forge vnto them selues newe worshippes the which vanitie is to bee séene at this daye in the Papacy And it is not superfluouse that Christ standeth so much vppon this poynt For selfloue doth so rule vs for the most parte that true loue is cleane banished away Wherefore whosoeuer desiereth to bée a true Disciple of Christ let him frame and direct his whoale lyfe to loue his bretheren and dayly practise the same Neyther is there any cause why the enemies of Gods truth should by this place extenuate the frée iustification which commeth by faith For we our selues doe acknoweledge and confesse that there is no fayth without loue but we knowe that loue springeth from faith For the whiche cause the Apostle Paule commendeth to the Churches of Galatia faith which worketh thorowe loue Gala. 5.6 36. Simon Peeter sayd vnto hym Lorde whether goeste thou Iesus aunswered hym whether I goe thou canst not followe mee nowe but thou shalte follow mee afterwards M. Againe the loue of Simon towardes the Lord bewrayed it selfe Hee was very loth to be seperated from him whom he so entierly loued béeing redy to follow him whether soeuer he went Therefore when he heard the Lord saye whether I goe thether yee cannot come with a troubled mind he demaunded saying Lord whether goest thou C. Whereby it appeareth how great the rudenesse of Peeter was who béeing so oftentimes admonished of the death and departure of Christ was now troubled as if he had neuer heard any whit of the same Howebéeit in this we are to like vnto him For we heare dayelye out of the mouth of Christ all thinges apte and méete for this life and necessary to be knowen but when wee come vnto the matter we are no lesse astonished than nouices which neuer heard of the same M. Péeter maketh no aunswere to those thinges concerning mutuall loue which the Lord had commaunded But leauing that demandeth whether Christ went C. By which wordes he declareth that he had to great a desyer of the carnall presence of Christ For he thought this very vnméete that Christ should goe to another place and he be left behinde VVhether J goe thou canst not followe me Now he more plainly vttereth that which he had spokeÌ„ before whether I go thether can ye not come C. And withall he brideleth the importunate desyre of Péeter And he speaketh precisely as it became a Maister notwithstanding strayt after he mittigateth the sharpnesse of hys wordes teaching that he shall be seperated from them but for a short time M. Heare we must noate that there are certaine times and momentes appoynted of God to euery faithfull man in the which they departing out of this life maye followe their Lord before the which times noane maye followe him Peeter in déede had his time comming to followe the Lord as here also it is sayd but he had his moments and appoynted time of the which mencion is made in the eyghtéenth verse of the one twenty Chapter following C. In this place therefore we are taught to submitte our prayers vnto God lest they passe their boundes the which if they doe we must suffer them to be restrayned with thys brydell Moreouer lest we should faynt or be discouraged let vs remember the consolation which strayght after he addeth promising that we shall one daye come vnto him For he meaneth that Péeter as yet was not méete to beare his crosse but as a gréene and vntimely plant yet notwithstanding that in continuaunce of time he should bée made apte for the same Wherefore wée must pray vnto God that he
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
taken for the beginning and first rudiments This is the sum That if any decline from Christ he can doe nothing but erre if so bée any rest not in him he shal finde notsting but wynde and vanitye if so be any goe beyonde him he shall finde death in steede of lyfe B. Therefore Christ in this place preacheth him selfe to bee God and the onelye sauiour euen as he hath done in other places when he called him selfe the bread of lyfe the lyght of the worlde the doore and the shéepfould of God the good Sheepheard the resurrection and the lyfe and suche lyke No man commeth vnto the Father This is an exposition of that whiche went before For he is therefore the waye because hée leadeth vs vnto the Father and the trueth and the lyfe because in him we beholde the Father R. All other thinges do discourage vs that we dare not appeare vnto the father As first of all humaine reason for the same knoweth not God and by howe many benefites soeuer the same is constrayned to knowe that there is a God yet notwithstanding it knoweth not howe to come vnto him nor howe to worshippe him Secondly Sinne and the Law by which is declared that God is angery with vs wherefore by them we are driuen from comming vnto him Lastely Sinne and the Lawe driue vs from God the Maiestie of God ▪ which is higher than by humaine strength we can reache vnto the same Only Christ only the word is the onlye waye to reach vnto the father Bv. By this sentence also all Iewes and Turks are excluded from the company and presence of the father because they come not vnto the father by Christ For in Christ only consisteth righteousenesse reconcilliation and our life Let vs therefore goe forward in the righte way Christ and lette vs not suffer our selues to be drawen from the same because it leadeth to euerlasting life C. Finally Concerning inuocation this truely may be sayde that God heareth no prayers but these which are made in Christe 7. If ye had knowen me ye had knowen my father also and nowe ye knowe him and haue seene him C. Hée confyrmeth that whiche wée sayde before that it is hurtfull and foolishe curiositye when men being not contented with Christ do seeke by ouerthwart wayes to come vnto God They confesse that there is nothing better thā the knowledge of God but when he commeth nere vnto them and doeth familliarlye insinuaty him selfe than they begine curiously to searche and seeke for him aboue the clowdes whome they wyl not beholde being present Christ therefore reprehendeth his Disciples for that the doe not acknowledge the fulnesse of the Deitie to be exhibited in him I sée saith he that ye haue neither rightly nor truly hitherto known me because as yet ye know not the liuely Image of my father which is expressed in me R. For no man hath séene God at any tyme the only begotten sonne which is in the bosome of the father hath declared hym And now ye knowe him C. He addeth this not onely to mytygate the sharpnesse of the reprehention but also to accuse them of vnthankfulnesse and slouth except they way and consider what is geuen vnto them For he rather spake this to the cōmendation of his owne doctrine then to extoll the faith of his disciples His meaning therefore is that God is now to be séene if so be they woulde open their eyes In this word Sene the sertainty of faith is expressed How be it some referre the same to the sertainty of myracles For looke howe manye myracles Christ wrought in his Fathers name so many testomnies he had of hys deuine power 8. Phillip saith vnto him Lorde shew vs the Father and it suffiseth vs. M. The Apostles as yet were not sufficiently exercised in sprituall matters and therfore because thei had hard Christ speake very much of his father they semed to desire to se him so as thei had séen the sonne with their corporall eyes face to face as though God might be sene as a man is séene B. Thus therfore Phillip as one more desierous to learne than the other Disciples interrupteth the Lord desiring to haue some corporall and visible sight of God the which being sene they woulde desire nothing more C. But it semeth very absurde that the Apostles shoulde thus disturbe the Lorde For to what end had he spoken but only to teache the verye same thinge of the which Phillip demaundeth Notwithstanding there is here no fault described to be in them which is not to be found in our selues We professe that we séeke after God ernestly but when he commeth into our sight we are starke blinde R. For humane reason is not contented with the word by which the Father and his wyll is learned but wil be satisfied by signes and by palpable féelyng The Apostles had before their eyes Christ the Image of the Father and yet notwithstandinge they desire to sée the Father Wherefore their vnbeleefe is reprehended as followeth 9. Iesus saith vnto him Haue I bene so longe time with you and yet hast thou not knowne mee Phillip he that hath sene me hath sene the Father and how sayest thou then shew vs the Father C. Iustly Christ reprehendeth Phillip because he had not the pure eies of faith He had God present before hym in Christ and yet notwithstanding he dyd not behould hym What dyd hinder hym but his owne ingratitude The which Christ casteth in his téeth as if he shoulde saye haue I so loste my labour in teachinge you and in workyng Myracles before you I haue bene now a long tyme with you I haue wrought many Myracles many wayes I haue taught my selfe to be the sonne of God I haue taught that no man hath sene God at any tyme that I am he alone which hath expressed God I haue taught that the wyll of God is good and sweete towardes them that beleeue in hym That is to saye I haue playnlye taught that God is the Father of the faithfull through mee and do not ye yet know the father Euen so at this daye they profite little or nothing in the Gospel who being not content with Christe onely curiouslye séeke after God whereby at the lengthe they are brought into error This foolishe desire springeth of the humilytie and basenesse of Christe the which is far amisse seing in the same he setteh foorth the vnspeakable goodnesse of his Father M. But because Phillip might saye in his harte I sayde not shew vnto vs who thou thy selfe art but shew vnto vs the father and thou obiectest vnto me that I know not thee wheras I speak not of the knowledge or sight of thée but of the father To this cogitation which Christ was not ignorant of he answereth saying Phillip he that hath sene me Bv. As if he should say Phillip thou doest desire to se my father as though I did differ from my father in essence nature and were not all one
with him know thou therfore that I and he are all one in diuinitie and deuine maiestye which cannot be seene with corporall eyes 10. Beleeuest thou not that I am in the father and the Father in me the words that I speak vnto you I speake not of my selfe but the father that dwelleth in mee is he that doth the workes C. Some refer this to the deuine essence of Christ C. But they do better which refer it to the maner of reuelation For Christ in respect of his secret dietie is neuer a whit more knowne vnto vs than the father But he is sayd to be the expresse Image of God because God hath wholy reuealed himselfe in hym by his exceeding goodnesse wisedome and power Neither haue the ancient Fathers done amisse which bringe testimonye from hence to defende the Diuinitie of Christ but because Christe doth not simplye dispute who he is in him selfe but whom we ought to acknowledge him to be it is rather a tytell of his power than of his essence The father therefore is sayde to be in Christ because the ful diuinitie dwelleth in hym and agayne Christ is sayd to be in the father because by his diuine power he declareth him selfe to be all one with him The wordes that I speak Vnto you B. He proueth of the effecte that God ought to be sought for in no other than in him M. As if he should saye My very doctrine proueth me to be in the father and the father in me For it is not humane but deuine and such that it playnly setteth foorth the sone of God Also you your selues haue confessed before that I haue in me the woordes of eternall lyfe and that ye knewe and beléeued that I am the sonne of God R. Yf therfore my woord be the worde of my father and my works the works of the Father he whiche wyll know the Father muste of necessitie beléeue my word and behould my works in faith For no man knoweth the father but by the son and no man knoweth God but by his word C. Yf any man obiect against this that all the Prophetes are to be counted the sonnes of God because they spake by the inspiration of the spirit and had God the author of their doctrine we may easly answer that we must consider what the doctrine containeth For the Prophetes sende their Disciples to an other but Christ retaineth them in hym selfe We must also remember what the Apostle wrighteth namely how that God speaketh nowe from Heauen by the mouth of his son who speake as it were out of the earth by Moyses By workes he vnderstandeth not onely Myracles but also the declaration of his diuine power 11. Beleeue mee that I am in the Father and the Father in mee or els beleeue mee for the workes sake C. Fyrst of all he requireth his Disciples to beléeue his testimony when he affirmeth himselfe to be the son of God Notwithstanding because they had bin hitherto to slow he doth priueli nip their negligence Yf so be saith he my affirmation be not of credit inough with you and yf ye make so small account of mee that ye thinke my wordes are not to be beléeued at the lest consider my power whiche is the visible Image of the presence of God It was very strange that they should not depend vpon the mouth of Christ séeing that euery word which he spake ought to haue binne beleeued without doubtyng But Christ here reprehendeth his Disciples for that they being so often toulde of one thing profited so litle He doth not teach what is the nature of Faith but testifieth that he hath that which may suffice to reproue the vnbeleeuers In that he sayeth agayne I am in the father and the father in me It is not superfluous for we sée by dayly experiēce how nature pricketh vs forward to vaine curiositie 12 Verely verely I say vnto you he that beleueth on me the works that I do the same shal he do also and greater workes than these shal hee doe because I goe vnto the father B. The purpose of Christe in these wordes is that he might perswade his Disciples not to be sorye for his departure from them which should hapen vnto them for the best but rather to prepare them selues stoutly and dilygently to discharge the office of the Gospell C. For what so euer Christe had spokē of him selfe hitherto vnto his disciples it was tēporal in respect of them Therefore without the adding of this part the consolation had not bin full and perfect specially séeing in remembring the benefites our memory is fraile In the which matter we néede no other examples For when God hath heaped vpon vs all manner of benefites yf he cease but halfe a month we wyll thinke that he is dead In consideration of this Christ doth not only speake of his present power which his Apostles at that time behelde with their eyes but also promiseth that they shall haue a perpetuall féelinge of the same euer after And verely he dyd not onely while he was on the earth declare his diuinitie but also after he was gone vnto the Father the faithfull had experience of the same But we are either dull or so wycked that we nether consider God in his works nor Christ in the workes of God And greater works then these shal he do A These words are diuersly expounded by Interpreters Some restrayne these workes vnto the myracles whiche the Apostles wrought after the resurrection of Christe the which that they might proue to be greater then those that Christ wrought they alledge that which Luke writeth of the shaddow of Peter But the rising of Lazarus was a more wonderful woorke than the simple helyng of sicke persons Other some referre it to the number of myracles sayinge that the Apostles wrought greater miracles because they wrought more in nomber Act. 15.16 both in Hierusalem in other parts of the worlde they affirme this place to agrée with that in Marke And these signes shall follow them that beleeue Mat. 16 i7 In my name they shall caste out Deuills c. C. But this is the simple meanyng of Christ that his power was so little tyed to that presence of his bodye by whiche he proued him selfe to be the son of God that the same should be set forth by more and greater experimentes he being absent For straight after the assention of Christ followed the wonderfull conuersion of the world in whiche the diuinitie of Christ more mightely declared it selfe than whan he liued among men Thus we see that the approbation of the diuinitye of Christe was not shutte vp in his parson but spread throughoute the whole body of the Churche But to doe this of the which he speketh here is neither proper to the Apostells aloane nor common to all the Godly but belongeth to the whole body of the Church Because I go to the father C. The reason why the Apostles should do greater
Myracles than Christ him selfe is because he goyng to take possesion of his kingdome woulde more fully shewe foorth his power from heauen Whereby it appeareth that nothyng of his glory was deminished in that his Apostles wrought more excelentlye after his departure who were onely his Instrumentes Yea Philip. 2. hereby it appeareth that he sitteth at the right hand of his Father that euery knée might bowe before hym R. For to go vnto the father in this place is for Christ being now not only God but also man by his death and resurrection to enter into the kingdome of his father to sit at his right hand and to take vppō him the rule of all cretures The which appeared then to the worlde when the Apostles and their true successors preached the Gospell in diuers partes 13. And what so euer ye aske in my name that wyll I doe that the father may be gloryfied in the Sonne Bv. Now he vttereth an other Argument of his deuinitie ▪ the whiche being rightly waied wonderfully comforteth I wyll do saith he for you what so euer you aske in my name For I am God And it belongeth vnto God alone to heare the prayers of al men to graunt and fulfill all mens desyres B. Therfore he geueth a reason of that which he had sayde that the beléeuing in hym should worke greater workes than he wrought which he specially promised to his Disciples at that time present His meaning therfore is this think not that incredible whiche I haue promised vnto you Wherefore what soeuer ye shall aske in my name I wyll geue vnto you But he spake of those workes and Myracles by whiche the Father should be gloryfied in the Sonne That is to say by whiche he was acknowleged to be the sauiour of the world lest any man should drawe this promise to euery thing The glorye of God is the health of his Saintes Prayer accordinge to Gods glori and therefore before all other thinges they pray that his name may be sanctified and that his kingdome might come neither do they pray for any thing vnto the whiche they are not moued by the spirit of God M. To aske in the name of Christ is to pray for somwhat which either pertayneth to his name or kingdome Act. 4. or els by the prorogatiue of his name may be hoped to be obtayned After the firste manner the Apostles prayed to God the father as we may reade in the actes of the Apostles After the other manner al the faithfull pray J wyll doo it By these wordes he declareth that he is not onely a mediatour but also the Lord of all thinges who can graunt al things that we aske yea and as he can so also he will He teacheth also what the end is whervnto all our prayers must be directed namely that the Father may be gloryfied by the Sonne Therfore those thinges which are such that they cannot be done to the glorye of the Father by the Son are neither rightly asked of vs nor yet can be obtayned So that this place agréeth with this saying of Paule That euery tongue should confes that the Lord Iesus Christ Phil. 2. xi is to the glory of God the father The end of all prayers is the hallowyng of Gods name But the lawfull way to sanctifie is here expressed namelye in the son and by the sonne For when the maiestie of God is hidden from vs in it selfe it shineth in Christ when his hand is hidden we haue the same visible in Christ Therefore in those benefits which the father bestoweth vpon vs we must not seperate hym from the sonne according to this saying He which honoreth not the sonne honoreth not the father Ioh. 5.23 14. If ye shall aske any thinge in my name I will doe it R. Christ repeateth one thing twise that those thinges might be more assured whiche he promiseth For we obtayne nothing at the handes of the father but by the son C. The repeticion thereof is not superfluous All men see and féele that they are vnworthye to approche vnto God yet notwithstanding the greater part rush forth like madd men and bouldly yea rather proudly talketh with God Afterward when that vnworthynesse of the which we speake euen now cōmeth in their mindes euery man deuiseth for him selfe new meanes But God calling vs vnto hym setteth before vs one Mediatour by whom he wil be intreated and also fauorable vnto vs ▪ But here agayne the corruption of humaine wisdome triumpheth because the greater part forsakyng the true way wearieth it selfe in crocked and by wayes This therefore commeth to passe because the power and goodnesse of God is not apprehended as it should in Christ There is also a second error namely the not remembring that we are al iustly driuen from the accesse and comming vnto God vntill we ar called of him and that we are not called but by his Sonne Wherefore yf we think one testimony insufficient yet not withstanding let vs knowe that for as muche as Christ doth the seconde time intreat that the Father must be praied vnto in his name he doth as it were lay his hand vpon vs lest we should trauaile in vayne in seeking after ther patrones and helps A. For there is one onely Mediatour of God and men the man Christ Iesus 1. Tim. 2.5 Therfore if any man sin we haue an aduocate with the Father the righteous 1. Ioh ◠1 and he is a propitiation for our sinnes not for our sins only but also for the sins of the whole worlde Concerning the which matter reade more in the .vii. of Mathew beginning at the seuenth verse 15. Yf ye loue me kepe my cōmaundements M. This verse contayneth an exhortation ioyned with comfortable promises Bv. The spirit of the Lorde throughout the whole scripture doth not only shew and teach playnly the trueth but also most vehementlye vrgeth that wée shoulde receiue and retayne the same when we know it wherevpon our Lord also in this present place ioyneth an exhortation to the consolation and deuine doctrine by all meanes vrging his Disciples in them the whole Churche to receyue and retayne these thyngs and to exercise them selues in them C. It was true and sincere loue with the which the Disciples loued Christ the which notwithstanding was somwhat mixed with supersticion the which also happeneth oftentimes vnto vs. For they were out of the way in desiring to retayne Christ styll in the world That he might correct this vice he commaundeth them to bend their loue another way namely to the obseruing of those commaundementes which he had geuen them As if he should say I haue taught you by this my worde that I go to my father I haue taught you why I goe and what fruit commeth vnto you thereby and to the whole Church But because ye here that I shall dye ye are greatly troubled euen as men are wont to be for the departure of their fréendes and ye
of oure lyfe But whereas the Arians haue in time past abused this testimonye to prooue Christe to be God by participation only and grace their cauill may easily be confuted For Christ doth not simply defend his eternall essence but commendeth that deuine power which was reuealed in him For as the Father left all fulnesse of goodnesse in his sonne so in like manner his sonne hath powred hym selfe wholy into vs. 21. He that hath my commandementes and keepeth them the same is hee that loueth mee and hee that loueth me shall bee loued of my Father and I will loue him and wil shew my ovvne selfe vnto hym Bv. Heare the Lord repeateth that againe which he had otherwise propounded before saying If ye loue me keepe my commaundementes C And againe he exhorteth the Faithfull and teacheth that the true proofe of their loue toward him consisteth in this that they obserue and keepe his commaundementes of the which matter he so often times admonisheth his Disciples lest they shoulde swarue from the same because we are more proane to nothing than to carnall affection insomuch that vnder the name of Christe we loue somewhat besyde Christe To the which effecte pertaineth this saying ef saincte Paule Although wee haue knowen Christ after the fleshe 2 Cor. 5 16 now yet henceforth knowe wee him so noe more Therefore if any man be in Christe he is a newe creature M. He sayeth not simply yf any man kéepe my commaundementes but he sayeth Hee that hath my commaundementes and kepeth them C. And to haue the commaundemenâ—s signifieth to be rightly instructed in theÌ„ to frame him selfe his life vnto them Bv. And by the commaundementes he vnderstandeth faith and loue A. For this is his commaundemente that wée beléeue his name i. Ioh 3.23 and loue one another And then he addeth the reward or fruite of faith and of perseueraunce in the loue of God by which he encourageth those that ronne well to goe forwarde And hee that loueth mee shal bee loued Bv. To beloued of the Father is to be receiued into the frendshippe of the most high God and to be preserued and defended by God M. But heare it may be demaunded howe Christ sayeth that he is loued of the Father whiche loued him as though wee must fyrste loue him before we can be loued of the father C. Obiection For Christ speketh as though men might preuent him with their loue the which notwithstanding is verye absurde Rom 5 i0 for at such tyme as we were his enemies he reconciled vs to himselfe Also S. Iohn saith In this is loue not that wee loued God but in that he loued vs. i Ioh 4 i0 But heare is no controuercy concerning the cause or the effecte Terefore it is gathered amis that the loue wherewith we loue Christe must néedes goe before that loue which God beareth vnto vs. For this only is the purpose of Christe to shew that al they shal be blessed which loue hym because they shal be loued of the father in like manner againe not that God beginneth then to loue them but because they haue the testimony of his fatherly loue writen in their hartes To the same effecte pertaineth also that which followeth in the nexte member where he sayeth And wil shewe my owne selfe vnto him C. knoweledge verelye goeth before loue but this is the purpose of Christ that he wyll geue vnto the true imbracers of his Doctrine strength to profite daylye in the faith that is to saye I wyl bring to passe that they shall come néerer and more familliarlye vnto mée Bv I wyl increase in them my gifts that from thence foorth they knowing more rightlye and fullye the misteryes of Gods kingdome maye bée ioyned at the last by the same perfect faith vnto me and maye also enioye mée to theyr soules health For faith and the knowledge of Christ haue theyr degrées whiche encrease more and more tyll they growe vnto the full measure C. Hereby wée maye perceyue that the fruite of Godlynesse is the going foreward in the knowledge of Christ For he which promised to geue vnto him that hath reiecting Hipocrites maketh all to profite in the faith who vnfainedlye imbracing the doctrine of the Gospell frame them selues wholly vnto the obedience thereof And herevpon it commeth that many going backward we doe sée scarce the tenth man to goe forewarde in his right course because the greater part is vnworthy to behold Christ Also we must noate that more ample knowledge of Christ is here set forth as a singular rewarde of our loue to Christ wherevpon it followeth that it is an vnspeakeable treasure 22. Iudas sayeth vnto him not Iudas Iscariot Lord vvhat is done that thou wilt shewe thy selfe vnto vs and not vnto the world B. Because the Disciples had not receyued as yet the spirite of trueth they vnderstoode lyttle or nothing of all those thinges which the Lorde spake Wherevpon Iudas here demaunded a question no more to the purpose than Thomas and Philip had done before The Lorde had shewed vnto them that his departure should profite them more than his carnal presence and that therefore there was no cause of sorrowe but rather occasion offered them dilligently to obserue and kéepe his commandements Nowe Iudas but not Iudas Iscariot the Traytour but Iudas whose syr name was Thaddeus whose Epistle also is called the Epistle of Saint Iude as knowing none of these thinges sayde Lorde what is done C. It séemed vnto him verye vnméete that Christ which was and is the sonne of righteousnesse by whome all the worlde ought to be illumined shoulde lyghten onelye a fewe and not spreade forth his beames vppon all Bv. As if he had sayde Howe maye it bée séeing thou art nowe knowne vnto all menne that thou shouldest manifest thy selfe onelye vnto vs and not to the worlde R. Are not we also in the worlde are not we a parte of the worlde Wherefore if thou manifest thy selfe vnto vs arte thou not also manifest to the worlde 23. Iesus aunswered and sayde vnto him Yf a man loue mee hee vvill keepe my sayinges and my Father vvill loue him and vvee vvill come vnto him and dvvel vvith him C. The aunswere of Christ doth not explicate the whoale question for that there is no mencion in the same of the first cause why Christ shewing him selfe to a fewe dyd hyde him selfe from the greater number of men For at the first he founde all alyke that is to saye quite gone astraye from him Wherefore he can choose none which loue him but the chooseth some out from among his enemies whose heartes he maye bende to loue him but he thought it not good at this tyme to touch that difference which was farre from the purpose His purpose was to exhorte his Disciples to the earnest desyre of Godlynesse that they might profit more and more in the faith Therefore he thought it sufficient to put a difference betwéene his Disciples and the
peace of Christ is benediction saluation iustification prosperitie health peace of conscience constancie in aduersitie and the spirite of the Lorde it selfe pacefying and confirming our heartes M. Herevpon the bestower of so greate a benefite Ecay 9 â—â— is called the Prince of peace And they which enioye this peace Bv. howsoeuer Sathan doth rage and the worlde sturre yet notwithstanding they shall be in saftie in the middest of the garboyle M. Of this peace the Apostle speaketh when hee sayth VVe being iustefyed by fayth Rom 5.1 Phil 4.7 haue peace with God thorowe our Lorde Iesus Christ A. And in another place The peace of God which passeth all vnderstanding keepe your hearts and mindes through Iesus Christ oure Lorde This peace the worlde can neither giue nor take away Let not your hartes be greeued C. Againe he seeketh to take from them that griefe which his Disciples had conceyued of hys departure M. For it is not méete that they shoulde be greeued or feare which are consecrated to the kingdome of God and garded and protected by the highest Againe the feare of the hearâ— causeth Gods cause often times to be forsaken whereas a stoute and inuincible minde iâ— apt for the kingdome of god and constantly serueth him 28. Ye haue hearde how J sayde vnto you I go away and come againe vnto you Yf ye loued mee ye would verely reioyce because I saide I goe vnto the Father for the Father is greater than I. C. He denyeth that they haue anye cause to feare because they wanting only his corporall presence had neuerthelesse his true presence by the spirite Bv. As if Christ shoulde haue sayde Ye vnderstande that I go awaye and why I go awaye namely for your saluation and that by my death and departure I will neither forsake you nor neglect you For I will come vnto you by my resurrection shewing my selfe vnto you a liue againe And although then I shal be with you onely the space of fortye daies and shall straight after ascende into heauen yet notwithstanding I will sende from thence the holy Ghost by whome I will abyde euen in the middest of you so that ye haue no cause to feare that I will leaue you comfortelesse C. With this kinde of presence let vs learne to houlde our selues contented and let vs not follow the fleshe which alwayes tyeth God to hir externall imaginations If yee loued me ye woulde verilie reioice R. Carnall loue taketh it verye gréeuouslye that a louing friende shoulde bée taken awaye but spiritual loue is otherwise affecte C. No doubt the Disciples loued Christ but otherwise than became them For they were somewhat carnall insomuch that they coulde not abide that he shoulde be taken from them Whereas if they had loued him spiritually they woulde haue desiered nothing more than his returne to the father For the father is greater than J. C. This place hath bene diuerselye wrested The Arians to prooue Christ to be a cartaine secondarie God obiected that he was lesse than the Father The auncient Fathers to cutte of all occasion of this cauill sayde that this ought to be referred to the humaine nature But as the Arians wickedly abused thys testimonye euen so the aunswere and solution of the Fathers was neyther true nor agréeing to the purpose of Christ For Christ speaketh here neyther of his humane nature nor yet of his eternall deuinytie but according to our weake capascity he made him selfe a meane betwene vs and God And because we are not able to reache vnto the highte of God Christ descended vnto vs that he might lifte vs vp vnto the same Yee should reioyce saith he for that I retorne to the Father because this is the laste marke where vnto ye ought to tende He doth not shew in those wordes what he differeth from the Fathere but wherfore he descended vnto vs namely to vnite vs vnto God vntill we be come vnto this we stande as it werein a race We also immagine but a halfe and torne Christ except he leade vs vnto God Like vnto this is that place of Paule where he saith That Christ hath deliuered vp his kingdome to God the Father that God might be all in all Christ verily raigneth not onely in humane nature but also as he was manifested God in the flesh How then shall he leaue his kingdome Surely thus because the Diuinitye which we maye nowe behoulde only in the face of Christ shall then bée openly sene in it selfe This is onely the difference for that Paule in that place describeth the laste perfection of the deuine glory and brightnes whose beames began to shine so soone as Christe ascended into heauen But to the end this mistrie may more euidently appere we must speake yet more grosely Christ compareth not here his Fathers diuinity with his neyther doth he compare his human nature with the diuine escence of the Father but rather the present state with the heauenlye glory into the which he was shortly after to be receyuid As yf he should saye Ye desire to haue me stil in the worlde but it is better for me that I ascende into heauen B. For his purpose was to giue them to vnderstande that GOD the Father was infinitelye greater than hée that is that he should enioye with him the most excelent felycity wher as he had liued here in misery and calamitye R. For by death hée entered into the kingdome of the Father C. Therefore let vs learne so to behould Christ abaâ—ed in the flesh that he maye bring vs to the well of blessed immortality For he is not made our Captayne and guide to leade vs onely to the speare of the Moone or Sonne but to make vs one with God the Father 29. And novve haue I shewed you before it come that when it is come to passe ye might beleeue M. What sayde hée All those thinges verely which hée had spoken concerning the Comforter of the true felicitie which they shoulde haue by him and of the vnspeakeable power by which they should doe greater workes than the Lorde him selfe had done C. It was méete that the Disciples shoulde be oftetnimes admonished concerning this matter because it was a misterye farre surmounting the capacitie of men And he saith that he foresheweth what shall come to passe that when it is come to passe they might beléeue For this was a profitable confirmation of theire Faith when they should call to minde the prophesies of Christ and should sée that with their eyes fulfiled which they had harde out of his mouth before As if he should saye R. I knowe that ye do not now enioye these thinges of the which I speake B. notwithstanding I thought good to foreshewe you of those thinges which shall happen vnto you after my departure and which shall profite you muche more than my carnall presence hath done that when they shall come to passe ye maye the more firmely beléeue that I am Christ the sauioure of the world C.
take away the sins of the worlde by his death The whiche to bringe to passe he suffered Sathan for a shorte tyme to triumphe ouer them as conquerer Therefore Christe did not resiste Sathan that he might obay his fathers will and decrée and might so offer his obedience a◠a price and ransome for our righteousenesse M. To this effecte partaineth that which Paule wrighteth saying That Christe was obedient to his Father to the death euen to the death of the crosse Iohn i0 i8 A. Also Christ a litle before testified that he receiued this commaundement from the Father that he should geue his lyfe for his shéepe M. Therfore in that we are redeemed by the death and bloud of of Christe Iesus it was done at the commandement of the Father Obedience in Christe declared his loue towardes his father Furthermore seinge the obedience of Christ declared how greatly he loued his Father let vs also learne after his example not onely by the obseruation of his commaundementes but also by the pacient bearinge of the Crosse layed vpon vs to declare howe greatly we loue God the Father It is a hard matter to loue such a Father as layeth the crosse vpon his Children but hee doeth the same for our health And although we doe paciently beare the Crosse yet notwithstanding we cannot reache to that perfection which was in Christes example who not for his owne but for our benifite bare the crosse which the Father layde vpon him Furthermore in these words we are taught that this loue and obedience of Christ declared in the passion of the Crosse is to be proposed and set before the worlde He sayth not symply That ye might know but That the worlde may knowe that I loue the Father This knowledge serueth greatlye to the learning of saluation which is purchased for vs by the blessed bloude of Christ Rise let vs go hence B. R. Bv. Manye thinke that Christ when he had spoken these wordes went to another place and that he spake those thinges which follow as he walked C. But séeing saynt Iohn sayth hereafter that Christ went foorth it séemeth more lykelye that the purpose of Christe was to exhorte his Disciples ▪ to shewe the same obedience towardes GOD of the which they had so notable an example in him not that hee led them foorth at the same moment ⧠The XV. Chapter 1 I am the true Vine my Father is the Husbandeman CHRIST our Sauioure in this Chapter exhorteth his Disciples to abyde in him and to loue him then hée encourageth them against the hatred of the worlde to the which they shoulde be subiect R. After therefore hée hadde taught who he was and wherefore hée went by the Crosse to the Father now hée teacheth what benifites he possesseth by and in his Father not to retaine them to himselfe aloane but to communicate them with the faithfull And this he teacheth by an excelent similitude and fine allegorye ◠B. the which he playnelye explicateth C. Also the summe of this similitude is that we are barren and drye by nature sauing that we being ingraffed into Christe doe drawe from him newe strength and moysture But it is néedefull to discusse euerye propertie of the Vine but onely summarily to consider to what ende Christ applieth this similitude Therefore there are thrée speciall partes The first is That we haue no strength of our selues to doe good but from him the seconde That we hauing roote in him are purged and garnished by the father the third is that he cutteth of the vnfruitfull braunches that they mighte be cast into the fyer and burnte All men almoste are ashamed to deny that whatsoeuer good thing they haue it commeth from God but afterwarde they fayne that they haue a vniuersall grace geuen vnto them as though it were naturally ingraffed in them But Christ specialy standeth vpon this poynt that vitall Moysture doeth spring from him aloane wherevppon it followeth that mans nature is vnfruitfull and voyde of all goodnesse because no man knoweth the nature of the vine vntill he be ingrafted in the same But this is geuen by spetial grace to the elect alone The firste authoure therefore of all good thinges is the father who planteth vs by his hand but the beginning of lyfe is in Christ out of whome we beginne to take roote in him When he calleth hym selfe the true vine it is as yf he had sayd I am the vine in déede Therefore men do weary themselues in vain in séeking for strength from any other because profitable fruite cōmeth from no other than from the branches springing from mée For Christ compareth him selfe to the vine growing in the earth and vs to the braunches springing out of the same Bv. This allegory is taken out of the writinges of the Prophetes who in diuers places compare the Church to the vinyarde and men in the Church to vines Psal 8.9 Es 3 13 57 Ier 2 21 Ier i2 i0 Osee i0 i and the workes of fayth of loue and of righteousnesse to grapes Therfore when the Lord calleth him selfe the true vine we must not so vnderstande him as if hée were naturally and substantially a vine For naturallye and substantially he is God and man and not a vine but representeth the true comely fruitfull noble and plentifull vine AVG. Therefore he is called a vine by a similitude not by proprietye euen as he is called a shéepe a Lambe a Lion a Rock a corner stone such like frō which such similitudes are brought And my father is a husband man CYR. He calleth the Father a husbande man lest this might séeme to be done of the Sonne aloane which is the wonderfull worke of the whoale Trinitie For the father planted Christ the true vine when he made the word to become fleshe that the same might be perfecte God and perfect man M. Therefore the Mistery of our Mediation and saluation dependeth vpon the counsayle prouidence of our heauenly father who lyke a husband man planted and trimmed this vine for vs and doth also at this daye plant the same in the hartes of the faithfull In the which matter hys Aposteles are workers with hym Most aptly therefore when he called him selfe a vine i Cor 3 9. he made mention also of the husband man shewing that by the care prouidence and gubernation of God we ar brought to vertue and continued in the same For as the vine trée nourisheth her braunches euen so the husband man visiteth veweth and proyneth his vine 2. Euery braunche that beareth not fruite in me he will take awaye and euery branch that beareth fruite will hee purg that it may bring forth more fruite M. By these wordes he expresseth the husbandry of the father to the whiche the faythfull seruauntes of Christ are subiecte euenas the braunches of thys vine And he declareth that the ende and drifte of this husbandry is that the braunches might bring forth fruite C. But because some do
concerning the braunches his Disciples C. And telleth them that they haue felt alreadye in them slues that whiche he had sayd because they were both planted and pourged in him M. As if he shoulde saye You my Disciples which are as braunches are cleane through the word which I haue spoken vnto you B. that is to saye through my doctrine which ye haue receyued For by the same ye are borne againe C. And there is no doubt but that he spake of the externall preaching when he expreslye nameth the worde whiche they had heard from his mouth Not that the voyce vttered by man hath onelye in it selfe such efficacy but in that Christ worketh in the heart by his spirite The voyce it selfe is the instrument of purging B. Therefore they are cleane which beléeue the Gospell and yet notwithstanding are purged that they maye bring foorth more fruite because by the gyft of the Father they profite in the Faith by whiche they are made the sonnes of God in the which the more they profite the more they are lyke vnto God and the more they fructefye aboue others Neuerthelesse Christ meaneth not that his Apostls are without al fault but setteth before them an experiment whereby they maye learne howe necessary the continnacion of grace is R. Therefore they were cleane not for theyr owne righteousnesse sake but for the worde which being reuealed by the spirite after the resurrectioÌ„ wrought cleannesse in the beléeuing Apostles So all Christians in them selues and in theyr owne righteousnesse are sinners but in Christ through the worde which they haue receyued by faith are iust and cleane R. We must also noate how the sanctifycation and purgation of the faithful as in the Scripture attributed to diuers thinges Purgation attributed to diuers thinges in diuers respects For the Father pourgeth by his spirite as the aucthour the worde purgeth as the hande and power of the aucthour the Sacrament purgeth as the instrument and appendix of the word and faith purgeth as it receyueth purgatirn from the Father by the worde wherevnto the Sacrament is tyed For thou shalt beléeue in vaine if thou beléeue not the recorde Rom x 17 A. Because true faith commeth by hearing and hearing by the worde of God Therefore we must noate all those sayinges which séeme to attribute purgation to diuers thinges as when it is sayde that God hath purifyed the hearts Also Actes xv ix Ye haue cleansed your heartes by obeying the trueth Againe Christ hath sanctifyed the Churche i. Pet. i. xxij cleansing the same by the fountaine of water in the worde of lyfe Ephe. 5.25 Also Hee hath saued vs through the lauer of regeneration Titus 3.5 and of the renuing of the holy ghost All these places spring from one grounde and tende to this ende that we might vnderstande the manner of purgation and the doctrine of of the Gospell C. the which Christ in this place commendeth vnto his Disciples of the fruite to the ende they might be the more prouoked to the meditacion thereof séeing it is as it were the husband mans knife to proyne and cut of rotten and fruiteles twigges 4. Bide in mee and I in you As the braunche cannot beare fruite of it selfe except it abyde in the Vine no more can ye except ye abide in me C. Againe hée exhorteth his Disciples to studdye and care to retaine and kéepe that grace with the whiche they are endued For the securitye of the fleshe can neuer sufficiently bée awaked And verilye Christ sought nothing else but to gather vs as a Hen doth her Chickins vnder her winges vnder his protection least by our lightnesse we being crept awaye might flee from him to our owne destruction Therefore to proue that hée had not begon the worke of our saluation to leaue the same vnperfecte he promiseth that his spirite shal be alwaies effectuall in vs. Abyde in mée sayeth hée because I am readye to abyde in you R. We abide in Christ by faith Christ abydeth in vs by his worde A. Herevppon Saint Iohn sayeth i Ioh. 3 24 Hee which keepeth his commaundementes abydeth in him and he in him And hereby we know that he abydeth in vs euen by the spirite which he hath geuen vs. Concerning farther matter reade the sixe and fiftye verse of the sixt Chapter going before As the braunche cannot beare fruite of it selfe Bv. More largelye and plainlye hée declareth by sentences what was the coniunction of Christ and of the Saints in the Churche and what fruite sprang from the same in the Church That is to saye that of that onelye coniunction and knitting tageather good fruites doe spring and that without him no good fruite doeth come from any man And the sentences or collations are these As the braunche of it selfe that is to saye of his owne nature and proper strength béeing taken awaye from his vine cannot bring forth any good fruite euenso except we abyde in Christ wée cannot bring foorth of our owne strength any good workes For it is Christ which watereth and norisheth vs by the grace of his spirite as it were by water that we might easilye bring forth the fruites of godlynesse And to the ende we might the more trulye vnderstande the collation he addeth saying 5. I am the Vine Ye are the braunches he that abydeth in mee and I in him the same bringeth forth much frute for without me can ye doe nothing M. Hée declareth and sheweth vnto his Disciples who they are and what he him selfe is lest that should be attributed to the brannches which belongeth vnto the Vine Bv. As if he should say Least ye shoulde bée ignoraunt what I meane by the Vine and what be the braunches Knowe ye that I aloane am that Godlye Vine which beare braunches and by my sap and moysture doe cause the same to fructefye but you my Disciples and so many as beléeue in mée are the braunches who of them selues that is to saye of theyr owne strength bring forth no good fruite For without mee can ye doe nothing This is the conclusion and application of the whoale parrable So long as we are without him we bring forth no good fruite acceptable vnto God because we are not apte to doe good R. What can be spoken more plainly against frée wyll Free wâ—l ouerthrown and against al humane strength be it neuer so strong For as the braunche being cut from the Vine bringeth forth no fruite but wythereth awaye euen so man can doe nothing at all to attaine to righteousnesse and saluation if so bee through vnbeleefe he bée separated from Christ Bv. This place therefore is verye notable and strong against the defendours of frée wyll affirming that it is in our owne strength and power to worke that which is good C. The Papistes notwithstanding do not onelye extenuate this sentence but also wreste and dallye with the same For although in worde onlye they confesse that we can doe nothing
shall séeke no other thing than that which pleaseth him secondlye that they shall be so déere and acceptable in the sight of GOD that whatsoeuer they wyll by his clemencye they shall receyue So also sayeth the Prophete Dauid He wyll fulfyll the desire of them that feare him Psal 145 hee also wyll heare theyr crye and wyll helpe them And my wordes abide in you Bv. In these fewe wordes hée expoundeth who they bée whiche abyde in Christe namelye they in whome the wordes of Christ doe abyde And the wordes of Christ doe abyde in the Faithfull For these by faith doe receyue the Euangelicall doctrine of Christ and retayne the same C. Therefore when they forsake the doctrine of the Gospel they séeke after Christ in vaine M. Lastlye wée must noate that Christ sayde not Whatsoeuer ye wyll ye shall doe But Aske what ye wyll and it shal be done for you For although the faithful seruauntes of Christe are acceptable vnto GOD yet notwithstanding they haue not power to do what they wyll or no attribute any thing to theyr right or merites but ought to depende vppon the grace of God onelye and to aske those thinges of him which are necessarye For the Lorde knoweth what thinges they haue néede of and is readye to doe and to geue vnto them whatsoeuer hée knoweth to bée profitable vnto them but to nourishe faith and trust in their harts hée geueth vnto them the spirite of prayer that they maye requyre all thinges at his hande by humble peticion Bv. Therefore to what ende should we retaine Christ corporally if so be otherwyse he geue vnto his faithfull seruants that which they require and is alwaye readye to helpe them Doeth he séeme to be absent which fulfilleth the desires of his seruauntes Wherefore wée ought not to be discouraged from praier though wee haue not the corporall presence of the Lorde 8. Herein is my Father glorified that ye beare muche fruite and become my Disciples C. This is a confirmation of the sentence going before For he sheweth that we must not doubte but that he heareth the prayers of his seruauntes when they desire to be made fruitefull because this speciallye appertayneth to the setting forth of his glorye R. But is not the Father glorious by his owne nature Howe then can we glorifye him The Father verilye is glorious in him selfe from euerlasting but yet he doth not alwayes appeare manifestlye to bée glorious Euen as he is wonderfull most wyse and liberall from euerlasting yet notwithstanding hée hath not so appeared before the condicion of the worlde For his wisedome power and liberallitye was shewed afterwarde in the creation of the world Thus he was alwaies glorifyed by his owne nature yet not manifestly His glory is declared when he sanctifyeth the elect and maketh them to bring forth fruite that is to saye to beléeue and to loue Faith vanquisheth the Deuell And loue the world For by faith all the deceites of Sathan are ouercome and by loue all the iniuryes of the world are subdued For who would haue known that the power of God ouer Sathan had béene so great and all the rule and principallity of this worlde if so be the same had not béene manifested in the faithfull when they ouercome Sathan and the worlde Therfore the Father is glorifyed God is glorifyed by faith when one beléeueth and by Faith is made a Disciple of Christ that is to saye the sonne of God by adoption He is also gloryfied when fayth bringeth forth the fruite of loue in the beléeuing For it is the glory of God to ouercome sinnes by Christe to boast of the righteousnesse of Christ The Father is not gloryfied by ceremonies by mannes inuencions by frée wil and by humaine strength but he is gloryfied by Faith and charitye Wherefore if we wyll glorifye the Father let vs beléeue in the sonne let vs abyde in the worde of the sonne and let vs loue one another euen as Christ hath loued vs. C. For he pronounceth here that he hath none in his flocke but suche as fructefye to the glorye of God Bv. To the which effecte pertaineth this saying of Christ Let your lyght so shine before men Math 5.16 that they may see your good works and glorifye your Father whiche is in heauen And become my Disciples M. This ought not so to be vnderstoode as though by fructefying wee were made the Disciples of Christ because we must first be true Disciples of Christ and then to doe the workes of Disciples His wordes are as muche as if he had sayd And declare your selues to bee my true Disciples by abyding in my worde For if ye abyde in my word then are ye my verye Disciples Iohn 8 31. and ye shall knowe the trueth and the trueth shall make you free 9. As the Father hath loued mee euen so haue I loued you continue in my loue M. Hée goeth forewarde in exhorting his Disciples to abyde in his loue And in this place he taketh an argument to perswade by his owne example and the example of his Father C. By which wordes his purpose was to expresse a farre greater matter than the common sort doe deny or iudge For here they make a lōg discourse but beside the purpose concerning the secréete loue of the father with the which he hath been alwayes affected toward his sonne whē as rather the purpose of Christ was to laye as it were in our lap the sure pledge of his diuine loue toward vs. Therfore that whiche they imagine appertaineth nothing to this present place But the loue of the which mencion is made here is to be referred vnto our selues because Christ testifieth that hee is loued of the Father in that he is the head of the Church For he which séeketh to know how he is loued of God without a Mediator bringeth him selfe into a Labyrinth in the which he shall finde no way to get forth Therefore we must cast our eyes vppon Christ in whom we shal finde the pledge of Gods loue For vpon him the whole loue of God is layde that from him it might flowe to his members For this cause he is sayde to be the well beloued sonne in whome the Father is well pleased But we must noate the ende Math. 3.7 which is That we maye be acceptable vnto God So that we may behold the Fatherlye loue of God toward vs all in him euen as in a glasse because he is not loued for his owne sake but to Ioyne vs with the Father vnto him R. Therfore as the Father loued the Sonne and gaue vnto him all good thinges sustained him vnder the Crosse and deliuered his soule out of hell so the Sonne also loueth the Faithfull and geueth vnto them all those graces which he hath receiued from the Father beareth them vp vnder the Crosse bringeth them from death to life and deliuereth them out of Hell Abide ye in my loue Some expounde these
he receiueth vs into his fauor and votsafeth to account vs as his frendes euenas he sayde a little before If ye keepe my commaundementes ye shall abide in my loue For the helthfull grace of God hath appeared to all men teaching vs that denying vngodlinesse and worldly lusts we should liue soberly and righteouslye and Godly in this present worlde But prophane and wicked men who by wicked contempt of the Gospell do waxe wanton against Christ doe renounce his freinshippe If ye do whatsoeuer I commaund you M. He sayeth not If ye doe whatsoeuer I doe but If ye doe whatsoeuer I commaunde you Christe didde many thinges which hee hath geuen to vs in commaundement He fasted forty dayes but he did not command vs to doe the like Bv. In these wordes therefore he commendeth vnto vs the Euaungelical preceptes Math. 15.3 and not the traditions of men which in another place he sharpelye reprehendeth 15. Hencefoorth call I not you seruauntes for the seruaunte knoweeth not vvhat his Lord doeth but you haue I called friendes for all thinges that I haue heard of my Father haue I made knovven vnto you C. By another argument he declareth his loue towarde his Disciples namely for that he made him self wholy knowen vnto them euenas there is alwaye familliar communication among friends As yf he should saye I haue broughte much more vnto you than a mortall man commonly bringeth vnto his seruauntes M. For that which friendes were wont to doe that I haue done vnto you For I haue hydde none of those thinges from you which I haue heard only and secretly of my Father but haue reuealed them all to your conscience C. Therefore lette this be a pledge of my loue towards you that louingly and friendly I haue declared vnto you those secrets of heauenly wisedome wiche I haue heard of my father Bv. This serueth greatly for oure consolation and comforte For by our nature and natiuity we are enemies vnto God seruants of the Deuell and of synne men ignorant of God and of his counsailes yea of our owne saluation but the sonne of God dyed and suffered for vs of enemies he hath made vs frends and of seruants he hath made vs houshould Sonnes to whome by the spirite and the preaching of the Gospell he openeth all the misteries and secretes of the Father in such wise that they can be Ignoraunt of none of those thinges which appertayne vnto sonnes to knowe Otherwise there are many counsails and workes of God which are neither profitable to be knoweÌ„ nor yet of men to be desyered C. Therefore it is certaine that Christe didde not make all things known to his Disciples which he knew him selfe neither was it possible for them to attaine to the heith of such misteryes And séeing the wisedom of God is incomprehensible he hath geuen by measure to euery one so muche as is necessary to knoweledge Therefore when he sayeth that he hath reuealed all thinges it ought to be restrained to the personne and office of a Mediatoure He hath made him selfe a meane betwéene God and vs. who hath receiued all oute of the secrete sanctuary of God by which he hath deliuered vnto vs as it were from hand to hand Therefore Christ lefte nothing vntoulde vnto his Disciples which appertaineth to oure saluation or which were necessary for vs to knowe but faithfully dispensed them euenas he had receiued them of the father C. It is then a notable title of the Gospell which we haue here of the Gospell that the harte of Christ is there sayd to be reuealed that we néede not to bee doubtfull of his loue There is noe cause why we should desyer to ascende aboue the Cloudes or wishe to go downe into the déepe to séeke the sertainty of our saluation lette this testimony of loue satisfy vs which is contayned in the Gospell because the same will neuer deceiue Moyses sayd vnto the auncient people VVhat nation is so great vnto whome the Godes come so nere vnto them Deut. 4.7 as the Lorde our God is nere vnto vs in all that wee call vnto him for Bv. But we are muche more noble and excellent in that God hath wholy expressed him selfe in his sonne Bv. Where are then those good fellows which falsly affirme that the Lorde hath not geuen all thinges vnto his Church Herevpon also they take occasion to establishe and appoynte what they liste in the Church as though he would reueale that by them vnto vs which he would not reueale by his owne sonne A like matter I warrant you Truth sayeth that all thinges are deliuered vnto vs Godlynesse telleth vs that the Apostle conceleth nothing from the church but that they faithfullye deliuered all thinges vnto the same and lefte them afterwards in writing least they should be forgotten A. For Paule also testifieth that he deliuered vnto the faithfull all the counsaile of God C. By whiche their wicked ingratitude is condemned who béeing not content with the wonderfull wisedome of the Gospell Acts. 20.27 proudlye ronne to newe speculations 16. Ye haue not chosen me but I haue chosen you and ordayned you to goe and bringe forth fruite and that youre fruite shoulde remayne that whatsoeuer yee aske of the Father in my name hee maie geue it you Bv. Now leste the Disciples shoulde ouer Ioye and wax proude for that they had heard them selues of enemies to be made friendes and the sonnes of of God by the death of Christ C. Hée more playnly sheweth that it ought not to be attributed vnto their owne merite but to his grace that they are come to so greate honour For when he denyeth himselfe to be chosen of them it is as much as if he shoulde saye that whatsoeuer they haue it is not gotten by their owne strength and Industery The common sorte doe faine here a certaine concourse of the deuine grace and also of humaine will but this Antithesis or comparisonne é haue chosen you I am not chosen of you doth wholly callenge thae vnto Christe aloane whiche they were wâ—nt to deuide betwéene him and man as yf it had beene sayde that man is not mooued of his owne accord to séeke after Christe vntill he were firste sought Here is nothing spoken concerning the common election of the Godly by which they are adopted the sonnes of God but of that perticuler election by whiche hée had chosen his Disciples to the office of preaching the Gospell Luk. 6. xiij as is to be séene in Luke and in another place it is sayd Haue I not chosen you twelue and one of you is a deuell Iohn 6.70 C. But yf so be they were chosen fréelye without any desert one their parte to the Apostolicall office it is moste sertaine that the same election is much more frée by which of the sonnes of wrath and of the cursed séede we are made heires of euerlasting life Moreouer Christe in this place so commendeth his grace by which
alwayes then haue a consideration of the cause and there is no true consolation any where else in the testimony of a good conscience Bv. For it is a glorious thing for Christes sake and the profession of the trueth to bée in perrill to bée hated of menne and to suffer persecution Againe it is a fowle thing to bée afflicted for euyll doing For therefore sayeth the Apostle Peter See that none of you bee punished as a murderer or as a Theefe or an euyll doer or as a busye bodye in other mennes matters Yf any man suffer as a Christian man let him not bee ashamed but let him glorifye God on this behalfe For herevppon wée ought to bée moued to geue GOD thankes because when the worlde perrisheth in his owne blindnesse GOD geueth his lyghte vnto the Faythfull euen as the palpable darkenesse compassed the Aegiptians rounde aboute when the Children of Israell were in the manifest lyght Also wée must noate that the hatred of Christ commeth for want of vnderstanding when GOD is not knowne For vnbeléefe is alwaye blynde Not that the wicked vnderstande nor knowe nothing but because all theyr knowledge is confounded and sodainlye vanisheth awaye For my names sake M. Here let vs consider what difference there is betwéene God and the world Before God those thinges which the Apostles aske in the name of Christ they receiue before the world the name of Christ is the cause why the Apostles are hated Both these the Apostle felt and after them the true Ministers of the Gospell Because they haue not known him that sent me CYR. By this word sent is mente the whoaâ— mistery of the Incarnation Bv. And it must néedes be that boath the Father and the Mistery of the Incarnation be vnknowen when his name is odiouse by whome the Father is knowen and the causes of the sendinge vnderstoode M. But who sent Christ God the Father Therefore the high Preistes Scribes and Phariseis knewe not God They could not knowe the Father béecause they knewe not the sonne whome he had sent R. They bragged of God and bosted that they were the true worshippers of God but they knewe not God For he whiche will knowe God must knowe him by his word and not by hys owne Immaginations and dreames i. Iohn 3.1 M. Euen so before he sayde vnto them Yee neyther know me nor my Father if ye had knowne me ye would haue knowen my Father also Séeing therefore the world is ignoraunt of God it oughte not to séeme straunge if so be the name of Christ bee odiouse vnto the childeren of this world and if for his sake the Faithfull are made a mocking stock But let this saying of saynt Iohn comfort them Beehold what loue the father hath bestowed on vs that we should be called the sonnes of God For this cause the world knoweth vs not because it knoweth not him What is Christ I praye you in the eyes of the world without the knoweledge of God the Father but meere blasphemy And what are the faythfull seruauntes of Christ but a superstitiouse people For the which cause the vnbeleuers and wise men of this world haue made them alway a iesting stocke But concerninge the ignoraunce of God in the Iewes read in the seuenth chapter going before and the twenty eyght verse 22. Yf I hadde not come and spoken vnto them they should haue hadde no sinne but nowe haue they nothinge to cloake theire synne withall M. He séemed to excuse the vnbeléefe of the Iewes and also their hatered which they bare agaynst him and his disciples by this that hée sayde But al these thinges shal they doe vnto you for my names sake bicause they haue not known him who hath sent mee as though they had not done all thinges of mallice but of Ignoraunce For this cause hee added these wordes C. leste any man shoulde think that this serued to excuse theire falte and hee sheweth that they were maliciouslye blind euenas yf a man should shutte his eyes that he myght nott bée constrayned to sée the lyghte For otherwise it might haue béene obiected vnto Christ yf so bée they knowe not thy father howe commeth it to passe thâ—t thou doest not remedye their erroure Why dyddest thou not prooue whether they weare vnapte to bee taughte yee or noe Hee Aunswereth that hee hath done the duty of a good and faythfull teacher but without profite because mallice woulde not suffer them to come vnto a sounde minde Bv. As yf hee shoulde saye If I had not come and had so expresselye and plainlye opened vnto them the misteryes of the kingdome of GOD and the counsayle and loue of my Father they should haue had no sinne but nowe seeing I the sonne of God haue descended from heauen and haue expounded all the misteries of Gods kingdome and they them selues haue hearde and vnderstoode all thinges and yet would neyther knowe nor vnderstande them it cannot seeme ignoraunce which is maliciouse obstinacy and moste wicked contempt of the knowen trueth C. In these words also Chrrst séemeth to affirme that only vnbeleefe is sinne And there are some which so think For because Faith remitteth and wypeth awaye all synnes they saye that there is but one sinne of vnbeléefe which damneth This is truely spoken because vnbeléefe doth not only kéepe men from being deliuered from the desert of condemnation but also is the well spring and cause of all euels But all that disputation appertaineth nothing at all to this present place For the name of synne is not taken generally but for the circomstaunce of the cause in hand as if Christ should haue sayd that their ignoraunce was inexcusable because they had maliciously reiected God in his person euenas yf we should cal him giltlesse iust and pure whom we would absolue from one only fault of the which he was guilty Therefore this absolution of Christ is restrayned to one kinde of synne because he taketh from the Iewes the pretence of ignoraunce in the contempt and hatered of the Gospell Notwithstanding there aryseth yet a newe question as thus Was not the vnbeléefe which was before the comming of Christ sufficient to condemne men And they are madde men which gather amis of this place that whosoeuer dyed before the comming of Christ without fayth were in a doubtfull case vntill such tyme as Christ manifested him selfe vnto them As though there were not many places of Scripture which testify that the only testimony of conscience was sufficiente for them to condemnation Rom. 5 14 Death sayeth Saint Paul rayned in the world vntill Moyses Rom. 2 12 And in another place hee sayeth that they shall peryshe withoute Lawe which haue synned without the Lawe What then is the meaning of Christ There is in these wordes a concession or graunting because he meaneth that the Iewes haue now nothing any more to excuse their fault withal seing that wittingly willingly they had reiected the life offered vnto them And
him selfe loueth you becase ye haue loued me and haue beleued that I came out from God A. These wordes séeme quite and cleane to ouerthrowe all that the Lorde had spoken to his Diciples concerning intercession to his Father Obiection For he addeth that it is superfluous for him to praye vnto the Father Did he not before declare him selfe to be God and man in these wordes I will pray vnto the father Iohn i4 i6 and he shall giue you another comforter that he maye abide with you for euer Also Saint Iohn in another place calleth him our aduocate Rom 8 34 And Paule testefieth that he maketh interssion for vs. Heb 7 25 The same also is confirmed in the Hebrues But Christe doth not simplely denie in this place Aunsvvere that he wyl be an Intercessor but onely sheweth that his Father is so ready of him selfe to helpe them that he will willingly geue vnto them whatsoeuer they shal aske Christ our Intercessor B. Therfore Christ doth alwaye make Intercession for those that are his vntill such time as the number of them be full For that which he saith here and in the sixe and twenty verse how that it is not nedfull that he should praye vnto the Father for them is spoken in this respecte that hee had already obtayned his fathers fauoure toowardes them who at that time did both fauoure and imbrace them as the faithfull beléeuers in Christ M. This place is dilygentely to bée noated specialy against those which haue thrust in the Intercession of dead saintes into the Church because we haue no accesse vnto God for our sinnes saye they therefore we muste haue the saintes to be Intercessors for vs Euen as we cannot be admitted vnto the speach of a King before we vse some of his househoulde officers as meanes for vs. But Christe doth not in this sorte set his Father before vs whome he maketh so gentle and louing vnto vs that he sayth he will aske nothing for vs as for men voyde and destitute of his loue A. This Fatherly affection towards vs Esa 65 24 the Lorde him selfe also testifieth by hys Prophet saying It shall come to passe that before they call I will aunswer and before they aske I will heare to the ende we might not doubt but to finde the Father fauorable vnto vs so soone as wée call vpon him in the name of his Sonne For hee alwayes heareth him seeing hée is his onely begotten and most déere Sonne in whome hée is well pleased C. Moreouer when Christ is sayde to praye vnto the Father and to make intercession for vs let vs not imagine any carnall thing of him as though bée falling downe at his Fathers feete made such humble prayers for vs but the power and force of his sacrifice by which he hath once purchased the fauour of God towarde vs is alwaye lyuelye and effectuall and the bloude which he hath once shed for our righteousnesse is a continuall intercession for vs. Because ye haue loued me and haue beleued M. Christ in these wordes expresseth the cause of the loue of God the Father towarde vs shewing howe fayth in hym and the loue of him doe get vnto vs the loue of God the Father by which it commeth to passe that wée obtaine all things at his hande R. As if he shoulde saye because ye haue loued me and beleeued my Gospell therefore I haue reconsiled you vnto God that he may be now your Father ye are made the Sonnes of God by fayth in mee ye are made fellowe heyres of all Godes graces wherefore by me ye shall haue a readye waye to come vnto the Father C. By these wordes we are taught that there is one only bond of our coniunction with God And we are ioyned by true fayth which commeth from sincere affection the which he noteth by the name of loue For none doe beleeue purely in Christ but they whiche loue him with theyr whole heart Wherefore by this word loue he hath wel expressed the force and nature of faith But yf so be God beginneth to loue vs so sone as we loue Christ it foloweth that the beginninge of our saluation is of our selues because wée preuent the grace of God But contrary to this we haue many testimonies of Scripture i Iohn 4 i0 as these I will make them to loue me Agayne Not because wee loued him firste It shall not néede to repeate more places Rom 4 i7 because there is nothing more certayne then this doctrine That the lorde caleth those thinges that be not as though they were Ezech 36.26 that hee restoareth the dead to life Easy 65. that he maketh of stoany hartes hartes of flesh that he appereth vnto them which seke him not and that he loueth all those that are his before they are in this respecte we are sayde to be loued of God when we loue Christ because we haue a pledge of his loue whom before we abhorred as a seuere and cruell Iudge towarde vs. AVG. Therefore the Father loueth vs because we loue the Sonne hauing receaued of the father and the sonne that wee might loue the Father and the sonne 28 I went out from the Father and came into the vvorlde againe 1 leaue the vvorlde and goe to the Father C. This sentence commendeth vnto vs the deuine loue in Christ For we should haue no true fayth in hym yf we dydde not apprehende his deuine power For his death and resurrection the two pillors of fayth shoulde profite vs lytle or nothing at all except his heauenlye power be annexed vnto them Therefore we must imbrace Christ by a true and sincere fayth as the counsaile and power of God Let vs also consider to what ende hée came out from God namely that hee might be vnto vs wisdom sanctification righteousnes and redemption M. For this cause he sayth not simpely I am sent of God into this worlde Iohn 1 6 but I went out from the Father and came into the worlde Iohn also was sent of God the rest of the Prophetes also were sent of whome notwithstanding that cannot be sayde which Christ speaketh here of himselfe saying I went out from the father and came into the worlde that we might consider that to be in Christ Philiq 27 which is no other R But some will say how went hée out from the Father whiche was neuer seperated from him and howe goeth he out of the worlde when as all thinges in the same are ordered and gouerned by his power and care Hée wente oute from the Father because he abased himselfe taking vppon him the forme of a seruaunt He is gone out of the worlde because hee was contemned crucified and slaine by the worlde But all these thinges were done that he might goe vnto the Father that is to saye that he might bring man into the kingdome of God that hee myght make him Lorde ouer sinne the Crosse death and hell C. Therefore hee
being before the world beganne who afterwarde when the fulnesse of tyme came abasing himselfe and taking vpon him the forme of a seruaunt Gal 4 4 was made man Whome at the laste God set on his right hande in heauenlye places farre aboue all rule power and mighte and dominion and euery name that is named Ephe i 20 not in this worlde onely but also in the world to come Therefore it is euident that hée is not a newe or temporall God For if so bée his glorye be eternall himselfe also must nedes be sempiternall Moreouer wee haue here a manifest didistintion betwene him and the person of the Father Where by wee gather not onely that God is eternall but also that the worde of God is eternall begotten of the Father before all worlds The Lorde sayth he hath possessed mée in the begynning of hys wayes Proue 8 22 I was before hys workes of oulde I was set vp from euerlasting from the beginning and before the earth Therefore he prayeth not to receyue any new thing but that againe the forme and glorye of God which for a time lay hid myght be manifested in him by the resurrection R. By thys example wee also are taught that when wee are deliuered vnto the Crosse and doe sustayne ignominye and reproche wée bende our eies to that glorye of the Children of GOD Mat 25 34 which wée shall haue with the Father prepared before the beginning of the worlde Rom. 8 i8 For so Chryst maketh mention of hys kingdome that it was prepared before the beginning of the worlde for all the faithfull Also the Apostle Paule sayth that the afflictions of thys tyme are not worthy of the glorye which shall be shewed vppon vs and hée sayth that God hath predestinate vs that we might be made lyke vnto the Image of his sonne 6. I haue declared thy name vnto the men whiche thou gauest me out of the world thine they were and thou gauest them me and they haue kept thy woorde M. Thus farre Christ hath prayed for the glorifying of him selfe and of his father and nowe he beginneth to praye vnto the father for his Disciples Fyrste this place sheweth that Christ is a setter forth and glorifyer of the fathers name A. And the name of God in this place is not a sertaine bare word but the very same which we ought to think know beléeue and preach concerning God as of the moste louing Father and onelye preseruer of mankynd that to manifeste his name and to manifeste him or to make him knowen may be all one The name of God is mercy remission of sinnes goodnesse righteousenesse redemption and saluation All these are made manyfest are reueled concerning God through the Gospell The Iewes had heard much of God before the comming of Christ but yet notwithstanding they knowe not this his name which was manifested by Christ but as they receiued the same at the mouth of Christ By these wordes of Christ also we artaught that the name of th◠father is not reuealed but only to the electe He had taught and wrought myracles openly but yet for all that none knew the name of the father but onlye the elect C. There wanted no dilligence in Christ to call all men vnto God but his labor was onely profitable and effectuall to the elect His preaching was heard of all men which preaching manyfested the name of God neyther did he lette to defende his glory before the obstinate Why then doth he saye that he manyfested hym selfe onlye to a fewe but only beecause the elect alone do profite by the inward instruction and reuelation of the spirite Vnderstand therefore that not al to whome the Gospell is preached are truely effectually taught but they only whose mindes are illumined The cause hereof Christ assigneth to Gods election because he putteth no other difference why he omitting some manyfested hys fathers name to othersome but onelye because they weare geuen Faith proceedeth frō predestination Wherevppon it followeth that fayth springeth from Gods eternall predestination and that it is not generally geuen to al men because all appertayne not vnto Christ Whē he addeth saying out of the world he playnly teacheth that his Apostles were sometime of the world as were also the rest of the elect and geuen vnto Christ The father might haue geuen Aungels from heauen to his Sonne Christe by whose meanes he might haue manifested his name to the worlde but hée thought it better to choose sertayne oute of the world that is to saye oute of the nomber of them which were conceyued in synne and subiecte to death and so geue them vnto Christ to be his Disciples in whome there might appeare a sertayne vewe of the Heauenlye grace For they were as were others also by nature the children of wrath But concerning this we haue spoken more in the fiftéene chapter before Thine they were and thou gauest them mee M All thynges belong vnto God the father but two manner of wayes All thinges are his in that he is Creatoure and Lord of all thinges whether in heauen or in the earth thus the wicked and reprobate are his Agayne all they are his specially whome he hath elected and receiued into his fauoure These are chosen to life he gaue them vnto his sonne the only sauiour and Mediatoure to be saued when by the preaching of the Gospell hée called them to fayth in hym Therefore in these words is noated the eternitie of election and also bowe we ought to consider of the same Christ declareth that they were alwayes the electe of God Wherefore GOD discerneth them from the reprobate not by fayth or by any merite but by his méere and frée grace because when they weare farthest from him yet in his secret counsayl and purpose he accounted them for his The assurance and safety consysteth in this that he hath geuen al those to his sonne to kepe whom he hath chosen least they shoulde perish and herevnto we must bende our eyes that we may know for sertayne that we are in the number of Gods children For in him is Godes predestination hid and in Christ onelye the same is reuealed R. For he will saue none but suche as beleeue in Christ For hee hath appoynted Christ to bee a Mediatour an intercessor and a iustefier Wherevpon hée sayth They were thine that is to say they were elected of thée and thou haste geuen them vnto me that is thou hast so ordayned that they shoulde be saued by mée Wherefore I woulde not haue thée first to séeke thy selfe in God but in Christ in whome if thou finde thy selfe by fayth be thou sure that God hath predestinate thée to lyfe And they haue kept thy worde M. Hée sayth not sympely And they haue hearde thy worde but And they haue kept thy worde It is one thing to heare with oure eares the worde of truth and another thing to feele and retaine the same with our hearte This onelye
belongeth to the Elect whome the Father hath giuen to the Sonne The other is common to all that haue eares to heare A. My shéepe sayth hée heare my voyce R. For the elect heare and beléeue the Gospell the other are obstinate Therefore so manye as are ordayned to euerlasting life beléeue C. This therefore is the thirde degrée The first is frée election The seconde is that donation by which wee are committed to the custodie of Christ and being receyued of Christ are gathered through fayth into the sheepefoulde The worde of God vanisheth awaye from the reprobate but it taketh déepe roote in the elect whereby they are sayd to obserue and keepe A. Wherefore Christ sayd not in vaine vnto the Iewes Ye seeke to kill mee because my wordes abydeth in you And in the parrable of the séede that they had no roote which beleeue but for a time Luke 8.13 and in time of temptation go away 7 Nowe theye haue knowene that all thinges vvhatsoeuer thou haste geuen mee are of thee C. here is expressed that which is principal in faith when men so beleue in Christ ▪ that faith stayeth not it selfe vpon the sight of flesh but conceiue his deuine power For when he saith Now they haue knowen that all thinges whatsoeuer thou hast geuen mee he meaneth the faithfull that whatsoeuer they haue they fele and know the sonne to be celestiall and deuine And verely except wee know him in Christe wee must needes continuallye wauer and be vnstayed R. Therefore because the elect doe beleeue the Gospell therefore they knowe that it is no humayne inuention but the worde of the Father come from the Father and the power of God to saluation to euery one that beleeueth But the worde of the Crosse to them which perishe is foolishnesse Rom. 1.16 1. Cor. 1.18 Thou sée est also this place that knowledge followeth Fayth and goeth not before the same as we sawe also before in the thrée score and nine verse of the sixt Chapter 8 For I haue geuen vnto them the wordes which thou gauest mee and they haue receyued them and haue knowne surely that I came out from thee and they haue beleeued that thou dyddest sende me R. Nowe hee declareth what that is which the Father hath gyuen vnto hym namelye the Gospell the which was committed by the Father to the Sonne that hee might preache the same vnto the worlde Whosoeuer therefore receyueth the gospell of CHRIST by fayth he shall truelye knowe Chryst who beyng knowne GOD is also knowne And the knoweledge of the Father and the Sonne by the Holye Gospell is lyfe euerlasting C. Therefore leaste anye Man shoulde thynke that hys doctryne is of Man or sprong from the Earth hee pronounceth in these wordes that GOD is the Authour of the same And hee speaketh after hys manner in the Personne of the Mediatoure when he saith that hee hath taught that onelye whych hée had receyued of the Father For because thys condicion in the flesh was as yet base and because vnder the fourme of a Seruaunt hys deuyne maiestye laye hydde hee assygneth GOD vnder the person of the Father Neuerthelesse we must remember that whych Saynte Iohn in the begynnyng howe that Chryste in that hee is the eternall worde of GOD was alwayes one GOD wyth the Father Therefore the meanynge is that Chryste was a faythfull wytnesse of GOD vnto the Disciples that theyr fayth myghte bee founded vppon none other than vppon the worde of GOD seyng the Father hymselfe hath spoken in the Sonne M. Here therfore wee see that Christ delyuereth nothyng to hys Dysciples ▪ but that whych he hadde receyued from the Father so much doe althynges depende vppon the woorde of GOD that the Sauiour hymselfe the Sonne of GOD woulde preach nothynge else vnto mortall men then the worde of hys Father geuen vnto hym to thys ende that hee might preache the same vnto the worlde Let then the teachers of humaine tradicions bee ashamed of their great presumption in tying the consciences of men to humaine tradicions and imaginations when there can come no peace of conscience but from the woorde of God delyuered to the Apostles by the Sonne of God And they haue knowne surelie that I came out That which hee had touched before hee nowe repeateth in other wordes For Christe to come out from the Father and to bee sent of the Father is euen as muche as that which wente before where Christe sayth that whatsoeuer he hath is of the Father M He might haue made mention of sygnes whiche testifie also that he came out from God but this is the noate of the Children of God to beléeue his worde C. The sume is this that fayth ought rightlye to behoulde Christ but so that it déeme and iudge no earthlye or contemptible thing to be in him and that it ought to be lifted vp to his deuine power that it may certainelye be perswaded that God and whatsoeuer belongeth vnto God is perfytelye in him B. Behoulde here therefore the order of saluation First of all the Gospell is preached to the elected then it is giuen vnto them to beléeue thirdelye in the Gospell and by it God is knowne hereof by and by spring a trust in him and the loue of him from whence consequentlye groweth the loue and desire of pietie and holynesse and also the duetye which we owe vnto oure brethren C. Also we maye noat that in the first parte of this sentence Christ vseth this worde knowen and in the latter part this worde beleue For there by he teacheth vs that wee cannot knowe God truly without fayth in the which there is such assuraunce and sertayntie that it is rightly called knoweledge A. How Christ went out from the Father wee haue shewed before 9 I praye for them I praye not for the world but for them which thou haste geuen mee for they are thine R. Before Christ prayed for him selfe to be gloryfyed nowe he prayeth for his Apostles And this prayer is a brasen wall for the Disciples whereby they may stande stedfast in all aduersityes and whereby they maye ouercome sinne death and Sathan C. Therefore after Christ had shewed that he could bring his Disciples into his fathers fauoure nowe he maketh a prayer for the same in the which he sheweth that he desyereth nothinge but that which is agreeable vnto hys fathers wil because be commendeth those only to hys father whom he of his owne accord loueth M. Christ in praying putteth a difference betwéene the electe and the reprobate and prayeth 〈◊〉 only for the electe and not for the world but also expreslye prenounceth that hée prayeth for them and not for the worlde He calleth his those which the Father hath geuen him and he calleth the vnbeleeuers the reprobate and those whome the father hath not geuen vnto him the worlde C. So that he playnly affirmeth that he prayeth not for the worlde because he cared for his owne flocke only which
he had receiued of his Fathers hande Notwithstanding this might seeme very absurde For there cannot be a better Rule of prayer deuised then if wee follow Christ our Captayne and mayster Math. 5 4 But we are commaunded to praye for all men yea euen for our enemies i Tim 2 1 Also the Apostle exhorteth that before al things prayers supplications intercessions and thanks geuing be made for all men Luk. 23 34 C. Furthermore Christ him selfe prayed after this Indifferently for all men saying Father forgeue them for they wotte not what they doe M. Moreouer it is the office of a Mediatoure not only to praye but also to offer And he offered him selfe vppon the Crosse for all men 2 Cor. 5 15 For as sayth Paul Christ dyed for all men Fynally Saint Iohn sayeth that he is the propitiation for the sinnes of the whoal world i Iohn 2 2 How then sayeth he that he prayeth not for the worlde seeing he dyed for all men Question and was the propitiation for the synnes of the whoale world C. This maye bée bréefly aunswered that these prayers which séeme to be made for all men are notwithstanding restrained to the electe of God Aunsvvere We ought to wish this and that man to be saued and so to comprehende all mankind because as yet we cannot distinguish the elect from the Reprobate yet notwithstanding we praye therewithall for the comming of Gods kingdome wishing that he would destroy his enemies This is euen as much as to praye for the saluation of all men whom wée knowe to be created after the Image of GOD and which are of the same nature that we are of and do leaue their destruction to the Iudgement of GOD whom he knoweth to be reprobates There was another sertayne spetiall cause of this prayer which ought not to be drawen into example For Christes prayer procéeded not only from the bare scence of fayth and loue but also from the féeling of his fathers secret Iudgementes which are hidden from vs so long as we walke through faith M. Therefore because wee knowe not who they are which so appertayne vnto the world that they can neuer be drawen away from the same it is méete that wée wishe well vnto all men and to declare our good wil by praier C. Furthermore by these wordes we gather that they whome it pleaseth God to loue out of this world shal be heirs of eternall lyfe and that this difference depended not vpon mans merites but vpon the méere good will and grace of God For the which place the cause of election in men muste fyrst beginne with fayth Christ plainly pronounceth that they were the fathers whiche were geuen vnto him And it is sertayne that they are therefore geuen that they might beléeue and that fayth commeth of this donation If so be this donation bée the originall of faith and that election go beefore the same what else can followe but that we confes that they are fréely chosen whom God will haue to be saued from amonge the rest of the worlde Nowe séeing Christ prayeth only for the elect the fayth of election is necessary for vs if so be we will haue our saluation commended to him of the father Therefore they doe great iniury to the faithfull which séeke to race oute of their mindes the knoweledg of their election to the ende they might depriue them of the helpe of Christe They also are here reprooued whiche vnder the pretence of their election geue them selues to all licentiousenesse of life and to negligence and sleweth in the work of the Lord whenas the same ought rather to mooue them to all godlinesse euenas Christ teacheth by hys example Furthermore whereas Christ prayeth not for the worlde but only for the elect it bringeth great horror and feare For for this cause the world ronneth headlong to all kynde of wickednesse to death to hell and into euerlasting condempnation for only the vnbeléeuinge for whom Christ prayeth ouercome in Christ through prayer all the euelles of the world and of the Deuell But the world by the Iust Iudgement of God is geuen ouer into a reprobate mynde and is lefte vnto his owne will and pleasure Wherefore as it liueth wickedly so by the horrible Iudgement of God it is cōdemned M. Here also we are taught to loue these hartely whom we knowe to belong vnto Christe and to the father and for that cause to make our earnest prayers vnto God for them 10. And all mine ar thine and thine are mine and I am glorified in them R. This is a confyrmation of Christes prayer For Christ obtaineth that at the hands of the father which he prayeth for because al things belonging to the father are his the which he would not haue sayd yf he had not bene the sonne equall with the father M. To the father béelongeth the sempiternal diuinitie wisedome power goodnesse all honor and glory heauen earth and all thinges in them Aungels men and whatsoeuer else therefore all these thinges also belong vnto Christ whom the father hath made heire of all thinges C. Christe therefore speaketh this to shewe that he shall sertainly be heard of the father Hebr. i. 2. As if he should saye I commend no other vnto thée than those whom thou knowest to be thyne owne because I haue nothing which thou haste not Therfore I will not be denied R. Notwithstanding he séemeth heare to speake spetially of the electe These thinges are so common vnto the father and to Christ that Christ taketh none to be saued but those whome the father hath elected for the same purpose and all those whom God hath elected those Christ taketh into his charge and saueth When he addeth And J am glorified in thē he sheweth that he hath iuste cause to haue care for the electe and to séeke their saluation seeing they seeke whollye to sette forth his glory As if he should saye I am now going out of the world these shall abyde in the world and shall glorify me that is to saye they shall preach to the whole world my victory and triumphe ouer sinne death and hell C. And this is a notable confirmation of our faith that Christ wil neauer ceasse to haue care for our saluation if so be he be gloryfyed And to gloryfy Christ is fyrst of all to beleeue in him as in the sonne of God secondly for his sake to doe and suffer al thynges thirdly to seeke dilligently to bring al men to beleue in him to professe his name and to imbrace his truth and fourthly to expresse his spirite in al things by the exercise of true godlinesse Al which thinges are loked for at their handes which are geuen to Christ of the father 11. And now am I not in the worlde and they are in the woorlde and I come too thee Holy father kepe thorough thy owne name them which thou hast giuen me that they may also be one as we are C. Nowe
he addeth another cause why he prayed so earnestly for hys Disciples bicause shortly they should be destitute of his corporall presence by enioying the whiche they were as yet cherefull So long as he was conuersaunt with them he gathered them and nourished them euen as a Henne doth hir Chickens vnder his winges and nowe gooing away he desireth of the Father to protect and defende them the whiche he dothe in respect of them For he séeketh to remedie their feare that they mighte staye themselues vpon God him selfe to whome he nowe deliuered them as it were from hande to hande M. Therefore nowe we see howe the moste faythfull and louyng Lorde was not so desirous to go vnto the Father that he regarded not the condition of his Disciples but carefully considereth in what state to leaue them after his departure Héereof commeth no small consolation when wee heare that the Lorde is the more carefull for the saluation of hys when he leaueth them according to hys Corporall presence For heereof wee maye gather that we also at thys day labouring in the world are regarded of hym in so muche that hee sendeth helpe vnto vs when wee are in trouble euen from hys heauenly glory Holy Eather kepe thorough thy owne name M. Hee knewe that they shoulde be subiect to many daungers in this world and therefore hee prayeth that they maye be preserued by hys Fathers prouidence C. For all hys prayer tendeth too that ende least hys Disciples shoulde bée discouraged as though their Corporall state shoulde bee the woorse by the misse of the Corporall presence of their Maister As if he should say My Apostles shall abyde persecution of the worlde for the Gospell Wherefore I praye that they faynte not vnder the heauie burthen of the crosse M. He addeth In thy name For bicause they were consecrated to the name of God and shoulde suffer many aduersities in the worlde for his sake he prayeth that they maye bee preserued in or by hys name R. For the name of GOD is a most strong tower Prou. 18.10 Therefore the name of GOD can defende the Faythfull man from all euils and from the dartes of Sathan C. The summe then is thys When the Corporall sighte of Chryste is taken from the Disciples they sustayne no losse bycause God receyueth them into his protection whose power is euerlasting He ascribeth the maner of sauing saying That they may be one For those whome the heauenly Father hath decreed to saue he gathereth into the holy vnitie of fayth and of the spirit But bicause it is not sufficient for mē to agrée togither in one he addeth this Euen as we are one For then our vnitie shall be happie if so be it set foorth the Image of God the father and of Christ euen as the waxe in the which the King or Signet is printed carieth the marke or print of the same A. But concerning the vnitie of the father and the sonne reade the tenth Chapter going before beginning at the .30 verse and in the verse folowing 12. Whyle I was wyth them in the worlde I kepte them in thy name those that thou gauest mee haue I kepte and none of them is loste but that loste childe that the Scripture mighte bee fulfilled C. Christe sayth that he hath kepte them in hys Fathers name bicause he made hym selfe onely a Mynister whiche dyd nothyng but by the power of GOD. Hée therefore thynketh it not méete that they shoulde nowe peryshe as though the power of GOD by hys departure were extinguished or beade R. As if hée shoulde say Hytherto I haue confyrmed the Apostles wyth the worde of the Gospell yea I haue lefte nothynge vndoone that myghte keepe them wythin the bandes and duetie of Faythe and I haue kepte them that none shoulde perishe but onely that Iudas Iscarioth of whose fall the Scripture before testified And nowe because I am gooing away I committe them to thy charge For I shall be delyuered too the Aduersaries and shall bée lefte in the handes of the wycked that in deryding mée they shall saye He saued others hym selfe he can not saue Wherefore I resigne them ouer into thy hande that they maye bee preserued from all euill C. But this séemeth very absurde that Chryste shoulde sette ouer vnto GOD the offyce of sauyng and preseruing as thoughe he hauyng ended the course of hys lyfe leassed to bee their kéeper But this is thus aunswered That Chryste speaketh onely héere of the visible custodie whiche had an ende in the death of Christe For so long as he was conuersaunte on earth he needed not to borrowe any other power to preserue hys Disciples But all this is referred too the person of the Mediator whiche appeared in the fourme of a seruaunte for a tyme. But nowe he commaundeth his Disciples so soone as they beginne to wante but the least helpe to lyfte vp theyr eyes to heauen Whereby wée gather that Chryste dothe no lesse preserue the faythfull at this daye than he hathe doone in tyme paste but after an other manner because the deuyne Maiestie openly shineth in him R. For if so be Christe kepte and preserued hys before hee entered into the Kyngdome of hys Father and satisfyed the desire of the Faythfull concernyng ioye howe muche more shall he keepe them nowe seeing he hathe iustified them by hys Deathe and Resurrection For nowe oure saluation is more neere than when wee beleeued And seeyng when as yet wée were Synners Chryste dyed for vs muche more nowe wee beeing iustified by his bloud Rom. 5.6 shall bée saued through hym from wrath M. Furthermore let vs note héere howe Chryste saythe that he hath kept hys Disciples in the worlde For suche is thys worlde that the Electe haue nede of Gods preseruation so long as they are in the same C. Whereas he maketh exception heere of Iudas it is not wythout cause For althoughe he were none of the Elect and of Gods flocke yet notwithstāding the dignitie of his office made him seeme so to be Neither woulde any man haue thought otherwise of hym so long as he was in that office Therefore in respect of Grammer the exception is improper but if we consider the matter all men will say that it behoued Christe so to speake Moreouer lest any man shuld thinke that the eternall election of God was voyde in the destruction of Iudas he addeth héerewithal that he was the sonne of perdition by whiche words he giueth to vnderstand that his ruine and destruction which sodenly appeared in the sight of men was from the beginning knowne vnto God It appeareth therefore very well that Chryste knewe for whome he prayed and for whome he prayed not M. By this perdition of Iudas wée may gather that there is no hope of saluation for those whiche following the steppes of Iudas persecute the truthe of Chryste for filthye gayne whereby they manyfestly declare that they are borne the children of perdition seeyng the same happened too
of one spirite Ephe. 4.5 and of one Baptisme and might acknowledge one Lorde C. Therfore he prefixeth agayne the scope of our felicitie in vnitie and not without cause For this is the destruction of mankinde that the same béeing drawen and fallen from God is lame dispersed and confounded in it selfe Therefore the repayring therof is contrary namely that the same must grow togither into one body euen as the Apostle Paule saith He gaue some Apostles Ephe. 4.13 and some Prophets and some Euangelists and some Shepheardes and Teachers to the gathering togither of the Saincts into the vvorke of ministration into the edifying of the bodye of Christ till we all meete togither into the vnitie of fayth Wherefore so often as Christ maketh mention of vnitie Vnitie in Christ let vs remember howe horrible the dissipation and confusion of the worlde is without him Furthermore let vs know that this is the beginning of a happie life if so be we all are gouerned and do liue by the only spirite of God Vnity is the gift of God M. But withall let vs remember that this vnitie commeth not but by the gifte of God Therfore Christ prayeth the Father that he woulde giue vnto them to be one This gift is not gotten but by the spirite of God The spirite of the fleshe and of the worlde is not the spirite of vnitie but of discordes R. Among the wicked there is not one fayth for one beleeueth in his fasting another in his sacrifices this fellow beleeueth in Sainct Nicholas and that fellowe in Sainct Michaell some in the blessed Virgin and other some in Sainct Anne and looke howe many men so many Goddes there are among the wicked Therefore the true vnitie is among Christians only which are of one spirite whiche haue one Lorde and one Sauiour C. Moreouer we must note that so often as Christ in this chapter pronounceth him selfe to be one with the Father he speaketh not simply of his deuine essence but is called one in the person of a Mediator in that he is our head A. Sainct Iohn comprehendeth this coniunction of the which Christ speaketh heere in few words saying 1. Iohn 1.3 That vvhiche vvee haue seene and heard wee shew vnto you that you also mighte haue fellowsippe with vs and that our fellowship may be with the Father and wyth his sonne Iesus Christ 1. Ioh. 2.24 Rom. 12.4 1. Cor. 12.12 And in another place If that abide in you which ye haue heard from the beginning yee shall continue in the Sonne and in the Father That the worlde maye beleeue C. Some by this worde vvorlde vnderstande the Elect which at that time were dispersed But bicause throughout thys whole Chapter by the world he meaneth the Reprobate the contrary sentence and opition is better allowed In the .25 verse folowing he separateth the world of the which he speaketh héere from the faythfull And this worde Beleeue is improperly put by the Euangelist for the word knovv seeing the wicked béeing conuinced by experience it selfe do vnderstande and perceyue the heauenly and diuine glory of Christ Thus it commeth to passe that in beleeuing they beléeue not bicause this sence and vnderstanding dothe not pearch into the internall affection of the minde And this is the iust iudgement and vengeance of God that the eyes of the reprobate shuld be blinded with the brightnes of his diuine glory which are vnworthy of his sincere sighte R. Christ therefore prayeth his Father that he woulde confyrme the faythfull in one spirite that all the worlde may know that he came by deuine authoritie into this worlde And this began fyrst to be fulfilled Act. 4.32 when by the sending of the holy Ghost the faythfull had one harte and one mynde The which thing was wonderfull in the eyes of the worlde in so muche that the wycked were constrayned to cry This is the finger of God and the right hande of the most highe 22. And the glory whiche thou gauest me I haue giuen them that they also may be one as we also are one C. Marke and consider that there was suche an example expressed in Christe of perfect blessednesse that he had nothing proper to him selfe but was rather made riche to enriche all those that are hys faythfull seruaunts This is our blessednesse that the image of God should be repayred and framed anew whiche before was decayed and destroyed by sinne For Christe not onely as he is the eternall worde of God is his liuely Image but also hathe the expresse picture of his Fathers glory ingrauen in his humayne nature of the whiche he is made partaker with vs that he mighte transfigure his members into the same The same also Paule teacheth 2. Cor. 3.18 VVe all beholde as in a myrrour the glory of the Lorde with his face open and are chaunged into the same similitude from glorye to glorye Whervpon it foloweth that none shall be counted for a Disciple of Christ but he in whom the glory of God imprinted by the Image of Christe as by a signet is expressed Notwithstāding ther are some which by this glory which Christ confesseth that he hath receyued from his Father vnderstande the loue with the whiche he was loued of the Father before the foundation of the worlde of the whiche glory he will speake anone Other some refere it to the glory of Myracles and to that ample power of the spirite By which the first beleeuers that is to saye the Disciples wrought greater Myracles than the Lord him selfe that this place mighte agree with that of Marke The signes shal follovve them that beleeue Ma◠16.17 In my name they shall caste oute Deuils They shall speake with nevv tongues c. The reste by this worde Glory vnderstande the Gospell the whiche Christe gaue vnto the beléeuers For if the ministration of condemnation be glory much more shall the ministration of righteousnesse excell in glory But the first exposition is best to be allowed 23. I in them and thou in me that they be made perfect in one that the world may know that thou hast sent me and hast loued thē as thou hast loued me M. Christ speaketh not héere of that perfection of vnitie by which he is one with the Father but of that manner of vnitie by which he is vnited in the Father and the Father in him And he speaketh as a Mediator by whome we are made one with God C. For his purpose is to shewe that all the fulnesse of goodnesse and that also which was hidden in God was now openly to be séene in him that he might make his members partakers of the same euen as the water flowing from the Condite head to diuers places by pipes serueth diuers Cities and watereth sundry fieldes When he addeth And hast loued them as thou hast loued me He noteth the cause and originall of loue As if he should say Bicause thou haste loued them thou
haste loued me For there is but one only Christ which can be sayd to be welbeloued Furthermore the heauenly father loueth all the members with the same loue with the whiche he hath loued the Churche that he maye loue no man but in Christ But for this reade more in the .3.14 and .16 chapters before 24. Father I will that they which thou hast giuen me be with me where I am that they may se my glory which for thou haste gyuen me thou louedst mee before the foundation of the worlde M. Whereas Christe sayth heere to his Father I will it is not spoken commaundingly but in the way of petition C. For I wil in this place is as much to say as I desire Notwithstanding there maye bee double vnderstanding in the same eyther that he woulde haue his disciples to enioye his externall presence or els that God woulde bring them at the laste into his heauenly kingdome whyther he wente before Thus to see the glorye some expound to haue the participatioÌ„ of that glory which Christ hath other some to feele with the sence of faith what Christ is how great his maiestie is also But all things well wayed considered we must beleeue that Christe speaketh of the perfecte blessednes of the Godly As if he shuld say that his prayer and peticion was not graunted vntill suche tyme as they were receiued vp into heauen vnto him Thus we muste vnderstand the sighte of his glory They then sawe the glory of Christe when he was presente with them euen as if men should see a small lighte shining through the narrow chinks or crakes of a â—oore or walle when they are shutte into a darke place Now Christ wishet that they might profite so long vntill they enioyed the perfecte lighte in the kingdome of heauen In effecte he prayeth that the Father woulde bring them forward more more vntill such time as hee brought them vnto the full sight of his glory M. By thys place wee see what manner of prayer it was which Christe made namely no vncertayne or doubtfull prayer but an assured and faythfull prayer too obtayne that which he asketh C. When he addeth For thou louedst me befor the beeginning It doth far better agree with the person of the mediator than with the bare deuinitie of Christ A. By this place we gather that the faithfull are oute of perill seeing they are partakers of the same glory with the which Christ is endued of the Father for the head is not seperated from the meÌ„bers R. Therefore whether the faythfull are in death or in life they ar with Christ Whereupon the Prophet sayth if I walke in the middest of the shadowe of deathe I will feare none ill bicause thou art with me 25. O righteous Father the worlde also hath not knowen thee but I haue knowen thee and these haue knovven that thou haste sente me M. Againe he commeÌ„deth in his disciples the knowledge of god the father the which he manifested vnto them Of this he spake before And here he repeateth the same againe discerning his disciples from thys world and accusing the world in this that the same knoweth not God the Father C. Therefore of ryghte Christe of a singuler affection commendeth his disciples whom the vnbeleefe of the worlde did not hinder from the knowledge of god M. The lyke sentence almost thou haste before in these words And ye haue not knoweÌ„ him but I haue knowen him Also it agréeth with the .8 verse of this chapter C. In calling the Father righteous he condemneth the world and the wickednes of the same As if he shoulde saye Although the worlde do proudly despise and reiecte God yet not withstanding he looseth nothing therebye but remayneth still as glorious a God and a righteous as he was before By whiche wordes he teacheth that the fayth of the Godly ought to be so founded in God that thoughe the whole worlde shoulde falle yet the same shoulde neuer shake Also we muste note the order of faith which is here described The sonne onely whiche came foorth of the bosome of the Father dothe properly knowe the Father Therefore al they which desire to come vnto God must of necessitie receiue Christ which coÌ„meth to meete them and muste wholy addicte them selues vnto hym And he when he is knowen wil at the last bring his disciples to God the Father 26. And I haue declared vnto them thy name and wil declare it that the loue wherewith thou haste loued me may be in them and I in them M. By this place it dothe appeare that the knowledge of gods name is not seperated from the knowledge of the dispensation and mediation of Christe by whiche hee is knowen to be the Mediator sent into thys world C. When he saith that he hath manifested vnto them hys fathers name hée meaneth that hee hath done the office of a teacher but yet that hee vsed not onelye the sounde of a voice but also the secret reuelation of the spirite to manifest the father And bicause the faith of the disciples was as yet but weake hee promiseth with al increace of this knowledge B. For we must here continually increase in the knowledge of god C. And thus he prepareth theÌ„ to hope for more large knowledge and grace of the spirite Also although hee speaketh of the Apostles yet wee may gather thereby a generall exhortation that we may studie dayly to profite and not to thinke that wee haue run so wel but that there remayneth yet a greate deale of our race so longe as we are in this fleshe M. Wherfore let vs seeke for the increase of this knowledge of God at the handes of Christ the perfection wherof we shal haue at the last in the life to come That the loue wherewith thou hast loued me C. That is to say that thou mayst loue theÌ„ in me Or els That the loue wherewith thou hast loued me may also extend it self vnto them For the loue wherewith God loued vs too speake properly is euen the very same with the whiche hee loued hys Sonne from the beeginning that in hym he might make vs acceptable to hym selfe And verely in respecte of oure selues wee are odious vnto God without Christe but theÌ„ he beginneth to loue vs wheÌ„ we begin to growe into the bodye of his welbeeloued sonne This is an vnspeakeable priuiledge when we knowe that Chryste was beloued of his Father for our sakes that wee might bee for euer pertakers of the same loue M. We muste note also that the knowledge of God doth bring vs into this wonderfull fellowship of Gods loue C. But wee muste note these wordes And I in them By whiche wee are taught that wee are no otherwise comprehended in that loue of the whiche hee speaketh than if Christe doo dwell in vs. For as the Father can not beholde the Sonne but hee muste haue before hys eyes his whole body euen so if we will haue him to beholde vs
doctrine bringeth a double profit The first is that al they which wil not erre in seeking Christ must lift vp their minds to heauen The second is Col. 3.1 that al they which come to him must cast off from thē carnal affections euē as the Apostle Paule teacheth But go vnto my brethrē M. Christ sēdeth Mary vnto his Apostles whom he calleth his brethren For they wer sons of the same God the father whose only begotten son he was C. But the inestimable goodnes of Christ doth shine in this that he ordaineth appointeth women to be witnesses vnto the Apostles of his resurrection For the Ambassage which is committed vnto them is the only foundation of our saluation conteineth the principal point of heauenly wisdom Howbeit we must also note that this was extraordinary and as it were accidentall I ascende vnto my father and your father By the name of ascending he confirmeth the doctrine of that which we spake euen now namely that he therefore rose againe not to abide vppon the earth but to enter into the heauenly life to drawe all the faithfull thither with him Therefore ther is a great emphasis force in this word I ascend bicause Christ reacheth his hande vnto his disciples lest they should seke felicitie in any other place then in heuen For where our treasure is there also it is méete that our heart shuld bée But Christ saith that he doth ascend therfore we also must ascend except we wil be seperated frō him Mat. 6.21 Moreouer when he saith that he doth assend to God he doth put away all sorow and griefe which the Apostles might conceiue by his deperture For he geueth thē to vnderstand that he will alway be present by his deuine presence with those that are his By his assending the distance of the places is noted But although Christ be absent in bodye yet notwithstanding bicause hée is God hys power euerye where shed foorth doth playnlye declare hys spirituall presence For to what end doth he ascend vnto god but only that he sitting at his right hande might reigne in heauen and in earth M. Also this is to be noted that he doth not onely say I ascende vnto my Father and my God but added also And to your Father and your God Therfore they which are Christes haue the same God and the same Father that he hath C. For this is an inestimable benefite that the faythfull may surely truste and beléeue that the God of Christ is their God and Father also This trust beeing founded vpon Christe is no rashnesse Moreouer Christe calleth the Father his God in respect of his humanitie he hauing taken vpon him the fourme of a seruant This therfore is proper to his humane nature but yet it is referred to the whole person in respecte of the vnitie because he is both God and man We haue also here to note that Christ is the Sonne of God by nature but we by adoption onely but suche is the stabilitie of grace whiche we haue by him that the diuell with all his force shall neuer be able to shake the same but that we shall alwayes call him our Father who hath adopted vs in his only begotten sonne A. Christe therefore is so called oure brother that therewithall also wee must account him our Lord and Prince 18. Marye Magdalene came and tolde the Disciples that she had seene the Lorde and that hee had spoken suche things vnto hir A. So soone as the Lord commaunded Mary Magdalene obeyed who notwithstanding as it is like was muche greeued that she should departe from him And she tolde vnto the Disciples two things according to the Lordes commaundement The one is that she shad seene the Lorde She sayth not that the Lord was rysen but that she had seene him that she might bring tidings of that whiche was playne and euident This was very necessarie to be tolde vnto the Apostles by hir who before had made them suspecte the remouing away of the Lordes body The other is that he sayde vnto hir Go vnto my brethren and tell them I ascend vnto my father c. Let vs consider that it is not without cause that he commaunded Mary to tell the Disciples not only that he was risen agayne but also that he was about to ascende into heauen to his Father They were to be called from an earthly opinion as well as Mary the which they coulde hardly put away hauing conceyued the same in their myndes before his Passion Wherefore Luke reporteth that they sayde Lorde vvilte thou at this tyme restore the kingdome of Israell 19. The same day at night which was the first of the Sabbaths whē the dores were shut where the Disciples were assembled together for feare of the Iewes came Iesus and stoode in the middest and saith vnto them Peace be vnto you M. Sainct Iohn omitteth many things which are to be read in the other Euangelistes C. He nowe beginneth to shewe heere howe that by the sighte of Christe the Disciples were confirmed in his Resurrection Bv. For he setteth his liuely body before his ten Disciples to bee seene and touched C. And it came not to passe without the prouidence of God that they came altogither in one place that the credite of the matter myghte be the more sure and manyfest Bv. The Apostles were miserably dispearsed by the crosse of Christe euen as the Lorde himselfe by the mouth of the Prophet Zacharie had tolde them it should come to passe but now taking vnto them a good courage againe they come togither loking now for more happie successe Wherfore if so be at any tyme the tempest of afflictions do disperse vs let vs retourne againe vnto our fellowship for we shal not wante the grace of God C. Christ verely delte most gentelly with them bycause he helde them in suspence but till the euening When the doores were shut M. The manner of this people was not to shut their doores in the day tyme. For this cause the Euangelist sayth that the Apostles came together in a secrete assembly beeing afearde of the fury and outrage of the Iewes C And in that they came together it was a signe of faith or of Godly affection but in that they shut vp them selues in secret we do acknowledge that there was some infirmitie in them For the stoutest and most valiant mē sometime are afrayd but notwithstāding we may perceiue that the Apostles were so afearde that they bewrayed the infyrmitie of their fayth R. The Apostles feared the Iewes as yet bicause their harte was not yet sealed with the spirite of God but afterwarde the spirite beeing reuealed the doores were not onely opened but also the Apostles preached Christ publiquely abroade fearing neyther thretninges nor death nor hell nor Sathan but deryded them euen as tryfles and sporte Of so greate power is the consolation of the holy Ghost C. And we haue here an example worthy to be noted For although
Prophets perfecte God and perfecte man the mediator of God and men the highe Legate of the father the onely author of perfect felicitie Bv. Who by hys death hathe put away death and by his resurrection hath restored to lyfe The Sonne of God Bicause among men there was none founde méete to bring suche notable matters to passe as to reconcile vs to the father to make satisfaction for sinnes to destroy death to ouerthrowe the kingdome of Sathan and to bring vnto vs true righteousnesse and saluation therefore God sente and gaue vnto vs his onely begotten sonne A. For all are gone out of the way all are beoome vnprofitable Psal 14.3 Rom. 3.12 there is none that dothe good no not one C. Moreouer seeing the name of sonne dothe belong vnto Christe onely it followeth that he is not a sonne by adoption but by nature Wherefore in this name the eternall Diuinitie of Christe is conteyned M. Reade more heereof in our Annotations vpon the .16 verse of the .16 chapter of Matthew And that in beleeuing yee might haue life Bv. Now Sainct Iohn addeth the fruite of fayth to restrayne the desire of men least they should desire to knowe more than were sufficient to obteyne lyfe For what wickednesse were this not to be contented with eternall saluation and to séeke to passe the boundes of the heauenly kingdome M. The ende of the Scriptures concerning Iesus is Faythe in Christe the sonne of God and the ende of faith in Christ is euerlasting life Bv. For bothe the Prophetes and the rest of the Apostles also sayde Haba 2.4 Rom. 1.17 Gal. 3.11 1. Pet. 1.9 that the iuste man shall lyue by fayth Concerning our restoring to lyfe by Christ reade our Annotations vpon the third chapter before the 16. verse Through his name Bv. He addeth this to declare that we haue lyfe by the merites and vertue of Chryste For in shewing that oure righteousnesse commeth hy the grace of Chryste hée excludeth all mans merites M. Therefore wée haue lyfe by the name of Christ that is to say through Christ for Christ in Christ to the glory of Christe bycause we are Christes and doo apperteine to his name if so be we beléeue in him For we are geuen vnto hym of the Father A. Also there are many places of Scripture which testify that we haue life gyuen vnto vs by the name of Christ Iesus onely Act. 4.12 Act. 10.43 1. Ihon. 2.12 Such are these whiche I haue coted in the margent The xxj Chapter 1 Afterwarde did Iesus shewe hym selfe agayne to hys disciples at the sea of Tyberias and on thys wise shewed he hym selfe Bv. SOme thinke that thys chapter was not added by Iohn but by some other bycause Sainct Iohn cōcludeth his historie in the ende of the twenty chapter But they see not that in the twentith chapter those argumentes onely are spoken of by whiche the resurrection of the Lorde was manifested at Hierusalem that in this one twentith chapter those thinges are named Mat. 26.32 by which he approued the truth of his resurrection in Galile Therfore of the twentith chapter he concludeth the narratiō of those signes which were shewed at Hierusalem But bicause the Lorde had specially promised that streight after his Resurrcection he would go into Galile and there shewed him selfe alyue againe vnto his disciples S. Ihon lest he mighte séeme to omitte any thing which appertayned to a full and perfecte history hath in this chapter added the reuelation of the Resurrection made in Galile M. But when this apparition was made we cannot sertaynely tell for that the Euangeliste speaketh not of any time It is moste sertayne that the Apostles according to the commaundement of the Lorde lefte Hierusalem and came to Galile after the eight daye of his resurrectiō Wherin we haue to note the dilligence of Christ who sought to cōfyrme his disciples in the faith of the Resurrection Yf so be he had sought onely to haue made them beleeue his resurrection he had done that oute of hand the fyrst day of the same neither was it néede full to vse many signes and apparitions for that cause but bycause it was not sufficiente once onely too knowe the truth of the resurrection excepte they did percist in the knowledge and faith of the same by inuincible constancie it was necessarie too instructe and confyrme them by many signes by the space of forty dayes So also wee haue néede to be strengthned in the knowledge of that truth whiche we haue once receyued Therefore Christe hathe so ordered hys Church that we might not onely be illumined but also confirmed euen to the end of the world by the worde by Sacramēts and by the often operations of the holy Ghost 2. There were together Simon Peter and Thomas whiche is called Didimus c. C. Saynct Iohn declareth that Christ apeared to seuen of his disciples amongst whome he reckeneth Thomas not for estimations sake so muche as that we might the sooner beléeue by his testimony M. Simon Peter was of Bethsaida a citie of Galile bordering vppon the Sea which in other places is called the lake of Genazareth but here the Sea of Tiberias This Peter the rest S. Iohn nameth as witneses to proue the truthe sertainety of the resurrection of Christ 3. Symon Peter sayth vnto them I go a fishing They say vnto him we also will go with thee They went their way entered into a ship immediatly and that night caught they nothing Bv. Here fyrst is set downe the occasion by which the manifestation was made For when Symon Peter was come into hys owne countrey with his disciples least hée should be idle and liue vpon other mens cost and charge went a fyshing and tooke with him the rest of his disciples C. And this trauayle of Peter in fyshing oughte not to be iudged vnséemely vnméete for his office He was only ordayned an Apostle by breathing as yet as we haue sayde before in the twentie chapter but he ceased for a little while vntil he were endued with new power For he was not as yet commaunded to go forth to execute the office of teaching but was only admonished of his calling to come that he and the rest might know that they were not chosen frō the beginning in vayne In the meane tyme they do that which they were accustomed to do and which became priuate men vntill such tyme as they were called of the lord to do other busines The Apostle Paule euen in the middest of his race of preaching got his liuing with his hāds but he had another consideration For so the time gaue hym leaue least handy labors might drawe him away from teaching But Peter and his fellowes bicause they were frée from al publique function gaue them selues wholly vnto fishing Bv. Therfore herein labour is commended to vs all and idlenes condemned And that night caught they nothing M. In that they tooke nothing it
séemeth to be so ordered by gods dispositiō and appointment C. For god had suffered thē to labor weary them selues in vaine al the night to make the miracle more manifest For if they had taken any thing the power of Christ would not so quickly and so euidentlye haue appeared but laboring all the night in vain then sodenly inclosing a great multitude of fishes they haue iust occasion geuen them to acknowledge the grace of the lord Bv. By this place we are taught that all mans labour is in vaine except the lord prosper blesse his endeuour R. For so long as we labour wtout Christ we labour in vaine And this is the cause why they which oftentymes take most paynes are most poore For they sée not God in their labour God is not séene but by the word The father is not séene but by the sonne What then saith the sonne The father clotheth thée the father nourisheth thée Therfore if by faith thou begin to labour in this word of the sonne thou shalt truly see god in thy labour who will throughly blesse thée whatsoeuer thou takest in hand it shall prosper C. Also God doth oftentimes exercise the faithfull euen as he hath don the Apostles to commend vnto them his blessing If so be alwayes all thinges which they take in hand should haue good successe no man almost wold impute the fruit gain of his labour to the blessing of god euery one would boast of his owne labour kisse his owne hands but when sometyme they wearye thēselues wtout profite if so be afterward any better fruit chaunce to come they are cōstrained to acknowledge somwhat that is extraordinary Thus it cōmeth to passe that they begin to attribute the prayse of prosperous successe vnto the grace of God 4 But when the morning was come Iesus stood on the shore neuerthelesse the disciples knewe not that it was Iesus Iesus saith vnto them children haue ye any meate c. Bv. The disciples knew not christ either that they were far frō the shore or else bicause their eyes wer held as wer the eies of those disciples which were going to Emaus M. But Christ most frendly calleth vnto thē saying Children haue ye any meate By this voyce is set forth that fatherly affectiō which Christ beareth toward al those which will be his disciples M. Christ demaundeth this question as a marchaunte come thither to buy fyshe And when hée asketh them if they haue any meate hée meaneth fish But the disciples supposing that he had bene some other man which came to the lake to buy fyshe answered him that they had nothing 6. And he saith vnto thē cast out the net on the ryght syde of the ship and ye shall finde c. C. Christ commaundeth not as by the right and authoritie of a Master but geueth frendly aduice as one of the people M. And by this admonition hee prepareth away for the miracle For it was necessary that they shuld haue this watch word before that they might afterward know wherunto they might referre this sodayne and vnloked for multitude of fishes And wheras Christ did not make the fyshes of their owne accord to leape into the disciples Ship but be rather would haue them to be taken by the inclosier of their net By this image we are taught that the gospell is néedfull to be preached euen among the elect by the ministrie of the Apostles that they may be saued C. The disciples not knowing what to do and being without hope of fruite easilye yelded to the counsayle of him whome they tooke to be a straunger If so bee any man had geuen them suche counsayle at the fyrst pitch they would not haue bene so ready to obaye The which is therfore spoken least any man should maruayle that they were so obedient séeing they were so far spente with labour Therefore bicause they had taken nothing they obeyed the worde of the Lord though vnknowne vnto them if peraduenture they might at the last take some fish to carry home with them C. Howbeit this is no commen example of sufferaunce and patience that they continue their labour after the day lighte which they had spent without profite all that might And verely if so be we submit our selues to the blessing of him we must patiently wayte for the same For ther is nothing more vnméete than bi andby to pull back our hand from our labour if it appere not profytable The nakednes of Peter testifieth that the Apostles had laboured very sore and yet notwithstanding they let not to cast in their net a freshe that they might omit no occasiō Notwithstanding in that they obeyed the commaundement of Christ it cannot be ascribed vnto faith For they heard him as a straunger Now if so be at any tyme our vocation séemeth yrkesome bicause our labour and trauayle is without fruite yet notwithstanding when the Lord exhorteth vs to go forewarde let vs be of good chéere we shall haue at the last good successe in due tyme. 7. Then sayd the disciple whom Iesus loued it is the lord When Symon Peter heard that it was the lord he gyrt hys coate vnto hym for he was naked and sprang into the sea M. This disciple beloued of Iesus was Iohn who wrote these thinges Hée was the fyrst which knew the Lord by the inclosing of the wonderfull companye of fyshes of whom he enformed Peter also R. Therfore it appereth for what cause they had taken nothing all the night long and afterwards drew a great multitude of fishes into the Ship namely for no other cause than that they might thereby the more plainly know the Lord euen as oftentimes our praiers séeme to be vaine if so be anye thing contrary vnto our desyre happen And with this purpose the Lord doth work contrary to our prayers that he may afterward more fully graūt vs the petitions of our hearts may be more largely glorifyed in vs. Moreouer the Euangelist by his example teacheth that when we haue good successe contrary to our expectation wee must lift vp our myndes vnto the Lord bicause we ought biandby to remember that this benefyte procéeded from his grace which is the author of all goodnes This godly knowledge of the deuine grace which Iohn had in his mynde brought him to the knowledge of Christ also For he knew not Christ with his bodely eyes but bicause he was perswaded that this aboundance of fysh was geuen vnto them of God hee gathereth that it was Christ which directed theyr handes And sprāg into the sea As faith was fyrst in Iohn so Peter biandby excelleth him in feruencie of the spirit when setting all feare of perill asyde hée casteth him self into the lake R. For Christ being knowne no daunger is feared C. Notwithstāding it is vncertaine whether he did walke vpon the sea or swim to the shore Let it suffyce vs to know this that he leauing the ship tooke his way not rashlye
calleth him self a disciple not a doctor who notwitstanding farre excelled all the Doctors and teachers in the worlde Let then those greedy hunters after vain glorie blushe and be ashamed who are contented with no tytels bee they neuer so honourabie and large Iohn the Baptiste called hym selfe a voyce crying in the wildernes Peter and Paul which are the lightes of the whole world name them selues the Seruantes and Ministers of Iesu Christe But Iohn also calleth hym selfe a witnes bicause the Lorde had saide ye shall be witnesses of these thinges A witnes speaketh nothing of hys owne but faithfully doth declare those things onely which he hath eyther seene or hearde Wherefore that which he had heard of the Lord and had séene hym do and suffer simplely and trulye euenas they were spoken and done he hath vttred and declared M. This therefore is the very same disciple whome hee hath so often sayde was specially beloued of the Lorde and yet hathe he not once in all his booke sette to his name lest he might incurre the suspicion of arrowgancy Yet notwithstanding it is not too be forbidden that the names of aucthors shoulde be set vnto theire bookes the which may stand too very good vse and purpose so that vayne glory be not sought And we knowe that hys testimony is true Bv. Nowe Saincte Iohn very-seriously affirmeth that he hath faythfully and truely deliuered the pure simple truthe Euen as in another place also That which we haue hearde which we haue seene vvith our eyes which we haue looked vppon â–ª and our handes haue handled of the worde of lyfe wee shewe vnto you For his meaning is that the Apostolicall doctrine is moste true and approued euen as sayd Peter we haue not followed deceitfall fables when we opened vnto you the power and comming of the Lorde Iesus but with our eyes we sawe hys Maiestie A. Concerning the reste which may be brought to the exposition of this place reade the .35 verse of the .19 chapter before For there he geeueth the lyke testimony to that which he hath writen 55. There are also many other thinges whiche Iesus dyd the which if they shoulde bee written euery one I suppose the worlde coulde not contayne the bokes that should be written Iohn 20.30 Bv. This place agréeth with that which the Apostle sayd before how that not al the signes of the Lordes resurrectioÌ„ were written but those onely which were sufficient to perswade men to beleeue in the Lorde Iesus that by him they attayne to life euerlasting and true blessednes M. The very same he séemeth now to repeate agayne but yet not without some differeÌ„ce Before he spake of the signes after the Resurrection but here hee speaketh of those signes generally whiche Christe wrought and shewed from the fyrst to the laste all the which he sayth are not written neyther in this booke nor in any other C. Therefore leste any man should suspecte his word as one speaking pertially bicause he was loued of Christe he cutteth off this obiection saying that he hath omitted ouerpassed more than he hathe written Neyther doth he speake of euery action of Christ but of those which appertayned to his publique office M. And the reason hereof he sayth is the innumerable multitude of Christes deedes saying that the whole worlde woulde not contayne those bookes which should be written if all perticulers were written By which hiperbolicall speacke his mind was to expresse that multitude of bookes which muste be written if all the actions of Christe were to be written Hiderbole is an excessiue speach eyther in aduauncing or deâ—â—praesting any thinge C. Neither ought we to Iudge this an absurd Hiperbole seeing we beare with many thinges in prophane wryters We must not only consider the number of Christes workes but also we muste way the weighte and greatnes of them The diuine maiestie of Christe which to mans sence and vnderstanding â—s infinite did in those his works wonderfully shine If the Euangelist hauing respecte vnto this as one astonished exclameth that the whole worlde is not able to conceiue and comprehende a iust and full narration who will maruell B. And verely seeing the actes of Christe were almoste infinite who coulde haue remeÌ„bred or wayed al things with fruite To what end then should they haue béen written For it had not beene meete that we should haue neglected them C. Furthermore he is not to be repreheÌ„ded for vsing an olde and accustomed figure to coÌ„mend the excellency of the workes of Christe Bv. Furthermore who seeth not that the same is a full and perfecte kynde of doctrine which leadeth bringeth vnto that ende to the whiche it is ordeyned and appointed But the EuaÌ„gelical history was ordeyned to shew vnto vs a way how we might obtayne eternall life the which we obtayne by fayth in Christe the whiche way it doth most playnely and plentifully teach vs. Therefore it followeth that the Gospel is a most perfect kynd of doctrine and that the Euangelists haue put a suÌ„me in writing which may suffice to instructe vs in the fayth and also to leade vs in the waye to euerlasting life although they haue not deliuered vnto vs worde for worde all thinges that Christe both spake and did B. Those thinges therefore are written whiche beeing well wayed are plentiful inoughe to instruct vs in al godlynes I wold to God they were so exactly discussed to imbrace Godlynes as they are narrowly sifted stretched to maintayne contencions and braules C. Wherfore he is sufficiently learned and instructed whiche hathe profited in the reading of this Scripture And verely séeing the Apostles ar ordeined of God to be witnesses vnto vs as they haue faythfully done their duetie so also is it our parte wholly to depend vppon their testimony and too desire no more than they haue vttred specially seeing their pennes haue beene dyrected and gouerned by the assured prouidence of God lest withouermuch matter they should oppresse our weake capacitie and yet notwithstanding hauing choyse might deliuer so much vnto vs as he which is only wyse and the welspring it selfe of Godes wisedome knewe to bee expedient for vs. A. But to make an ende of this exposition of S. Iohn let vs note that we haue here described truly offred vnto vs our Lorde and Sauiour Iesus Christ that true and naturall sonne of God consubstantiall and coequall with the Father in all things but in the fulnesse of time according to the Prophets he was incarnate for vs he suffered he truely dyed and was vndoubtedly raysed agayne from death and was made King and Lorde of all things This Christ seeing he is appoynted of God the father and geuen vnto vs to be the fulnesse of all grace and truth that Lambe of God which taketh away the sinne of the worlde that Ladder and gate of heauen that exalted Serpent which maketh the deadly poyson hurtlesse that water refreshing the thirstie that Sonne reconciling vs to the Father that bread of lyfe that lighte of the worlde that Shepheard of the shéepe the doore the resurrectioÌ„ the lyfe the growing wheat corne the Conqueror of the prince of this worlde the example of lyfe the waye the truthe the true and fruitfull vine to be short the redemption saluation satisfaction and righteousnesse of all the faythfull in the whole world Séeing I say Christe is the plentiful treasurie of all these riches and graces vnto vs let vs giue thanks vnto God the Father of the same Iesu Christ who hath not spared his onely sonne but hath giuen him for vs to redeeme vs from all iniquitie and to make vs a holye and acceptable people vnto him selfe deuoutly giuen to all good workes that béeing now deliuered by the bloud of Christ from the hande of all our enemies we might serue him in holynesse and righteousnesse before him all the dayes of our lyfe To him be Glory Empire and Dominion now and for euer Amen FINIS Laus Deo ¶ IMPRINTED AT LONDON by Thomas Marshe dwelling in Fleetstreete neare vnto Sainct Dunsions Church