⧠A CATHOLIKE and Ecclesiasticall exposition of the holy Gospell after S. IOHN Gathered out of all the singuler and approued Deuines which the Lorde hath giuen vnto his Church by Augustine Marlorate And translated out of Latin into Englishe by Thomas Timme Minister Seene and allovved according to the order appoynted ¶ Imprinted at London by Thomas Marshe Anno Domini 1575. ¶ TO THE RIGHT HONORABLE Lorde Thomas Earle of Sussex Vicount Fitzwalter Lorde of Egremont and of Burnell one of the Queenes Maiesties Honorable priuie Counsayle and Lorde high Chamberlayne of hir house of the noble order of the Garter Knight Iustice of Oyer of the Forrests Parkes VVarraynes and Chases from Trent Southvvarde and Captayne of the Gentlemen Pentioners And to the right honorable Lady his wyfe encrease of honour and true knowledge in Christ Iesus THE GREAT PROfite which the Christiā minde is to receyue by reading this Booke was the cause why I tooke the paynes to Translate it out of Latin into the English toung and the Recommending therof the more diligently to haue it read was the occasion which moued me to Dedicate my parte therein to your Honors For what Englishe man is there which will not thinke it a Booke most worthy the reading which he seeth warranted by your Names The honorable and generall report whereof hartneth me to present it vnto you wherein ye shall finde the deepe and deuine Euangelist Sainct John the marrow of all Commentaries vppon him vnder the name of Marlorates Collection last and least my faythfull trauell to turne them bothe to the vse of my Countrey The thing I know your Honors will like well bicause as I heare you can skilfully iudge so I doubt not but you haue made your choyce what to reade which so muche bruteth the credite of your abilitie founde out by effect As for my labor may it please your Honors to like it as comming from one which caught with the commendation of your Learning and Wisdome generally noyzed could not but offer my selfe to you as the wondering Queene of Saba could not rest tyll she had seene Salomons person of whose wisdome she had hard so muche And withall I thought it good in offering my labor to your Honors to ioyne you both togither thinking with my selfe that it must needes follow that suche skill and iudgement beeing in so Honorable a man must needes by societie of matche worke like effect in so honorable a Mate Wherefore not to trouble your Honors with longer speache I take my leaue Recommending my poore Paynes to your Honors protection the recompence whereof you shall receiue in your reading of the booke whose fruite will bring by Gods grace health to your soules and continuance of your Honor. Your Honors most humble Thomas Timme ⧠A CATHOLIKE AND ECCLESIASTICALL EXPOsition of the holye Gospell after S. JHON The Argument ALthough the worde of GOD dependeth or hangeth not vpon the auctoritie of men yet notwithstanding 1. Iohn 4. as it is profitable to proue the spirites whether they be of GOD or no So it is necessarie that they which take vppon them the office of teaching in the Churche doe keepe their auctoritie in the same to the ende the testimonie which they bring concerning the truthe maye more firmelie abide with the faythfull But trulie this Gospell which John bringeth is nothing else than a testimonie of Christ Iesus that is to say that Christ is the sonne of God the life of men the light of the worlde the breade of life which came downe from heauen the resurrection the waye the trueth and the life the good Shephearde of the sheepe and to be short the onelie sauiour of the worlde It is conuenient therefore that wee knowe who this was which so beareth witnesse of him which was conuersaunt among men hauing the shewe of a seruaunt Philip. 2. being in the similytude of men and founde in his apparell as a man being tempted in all thinges as we are and yet without sinne This one witnesse is to be credited of vs euen as well as a thousand Heb. 4. because he was one that writ these thinges to the edefying of the Church and for the common profite of all men not by the common fame and report of other men but by that which is most sure and infallible namelie by that which he hearde and saw himselfe euen as hee himselfe speaketh of himselfe in the ende of this historie saying Iohn 19. He vvhich savve bare vvitnesse and his vvitnesse is true and hee knovveth that he speaketh truth that ye might beleeue And in an other place he sayth That vvhich vvas from the beginning vvhich vve haue hearde vvhich vve haue seene which we haue looked vpon and our handes haue handeled of the worde of life we shewe vnto you For this writer of the sacred Historie 1. Iohn 1. or Gospel was in the time of Christ being the brother of the Apostle Iames borne in Galilee and the sonne of Zebede and Salomon as many thinke Of whose calling to the office of an Apostle S. Mathew in the .iiij. Chapter maketh mention aptly therfore he calleth this history the Gospel for he doth more largely and plainelie set forth the diuinity of Christ and the mistery of our redemption than the other Euangelists The which thing being forseene by our Lord and Sauiour Christ called this our Euangelist and his brother also the sonne of Thunder or as Marke hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Furthermore the other three Euangelists are very large insetting forth the life and death of Christ but our Euangelist shortely touching those things stādeth more vpō that doctrine by the which both the office of christ and also the power of his death resurrection is explicated And to be short all of them seking to set forth Christ the first three namely Mathew Marke and Luke do set before vs If I may so speake the bodye but Iohn the soule Insomuch that this Gospell maye truelie be called the key which openeth the doore to come to the vnderstanding of the other three For who soeuer shall attaine to the knowledge of Gods power the which is here cunninglie expressed he at the length shall reade with profite that which the other Euangelistes haue written as concerning the redeemer Neyther was it done without the singuler counsell of the holie Ghost that the Gospell written by Mathew Marke and Luke shoulde be published and set foorth in the worlde before that which was written by Iohn for the weake eares of the faithfull were not capeable of so great thunder Therfore it was conuenient that the Incarnation of Christ shoulde fyrst of all be set foorth his Natiuitie described and howe according to the scriptures he was borne of the seede of Abraham of the tribe of Iuda and of the stocke of Dauid by what documents he prooued him selfe to be the true Messias how according to the scriptures he suffered and was buried and rose againe the thirde
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
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
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
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
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
begonne because of their mallice but although he groaned in him selfe for the cause aforesayd yet neuerthelesse hée goeth foreward to the graue of dead Lazarus Let vs learne therefore in this place not to aunswere by and by to all speaches of wicked men nor to ceasse from doing the worke of God eyther for the blindnesse mallice reproche sclaunder or ingratitude of wicked men but constantlye to goe forewarde Jt was a Caue A. Concerning the buriall of the faithfull and the comlinesse obserued in the same reade our exposition vppon the foureteene Chapter of Saint Mathewe beginning at the twelfth verse C. There follow diuerse circumstaunces in the raysing vp of Lazarus which doe more set forth the power of Christ as the time of fowre dayes that the Sepulchre had a stoane layde vppon it the which Christ commanded to be taken vp in the sight of al men For it foloweth 39. Iesus saide take ye away the stoane Martha the Sister of him that was dead saide vnto him Lorde by this time he stinketh for hee hath beene dead fowre daies R. The beginning of the workes of God as it séemeth foolishe so also it séemeth to bée childishe For beholde hée whiche went about to rayse vp a dead man cōmaundeth the stoane to be taken away as though by the same power of the worde he could not remoue awaye the stoane from the doore of the Sepulchre or could not bring forth the lyue man through the stoane Why then doeth he that which is greater and committeth lesse matters to others to be done For afterward he commaunded others to loose the napkins that were tyed about his face M. He coulde in déede by the same power haue taken away the stoane by which he went about to restore a dead man to lyfe but hée thought it better to vse their labour about all such lyke thinges which stode by reseruing onely vnto him selfe the power to rayse vp the dead man R. first that so many as were present might bée more assured witnesses of the myracle and secondlye to teache vs to hope well in matters that fall out contrarye to our expectacion For whereas hee commaundeth to take away the stoane it séemeth to argue some impotencye to bee in him but the same impotencye at the leangth breaketh out and sheweth it selfe mightye force and power Lorde by this time he stinketh The infidelitye of Martha serued verye muche to the commendacion of the miracle For so the Lorde is wont to turne euell into good not by our dilligence and labour but by his most wyse dispensation M. This Sister confesseth that the dead Carkas doth sauour or stinks affirming openlye the same to haue béene buryed fowre dayes that euery one might haue the power of Christ in greater admiration For Gods glorye is oftentimes so set forth in vs that by our miserye corruption infirmitye and destruction the maiestye of Gods power is made more manifest Acts 26. x. i. Cor. i5 9 ◠Tim i. 13 So Paul when he would commend the glorye of the grace of GOD which was shewed in him with open mouth confesseth in diuers places that he was a persecutour and an aduersarye to the grace of God C. Notwithstanding that which Martha speaketh here is a signe of distrust as is sayde because shée iudgeth the power of Christ to be lesse than it is for because nothing agréeth lesse with lyfe than corruption and stincke Martha gathereth that there is nowe no hope of remedye Euenso when preposterous cogitacions occupy our mindes God after a sort is driuen from vs least he shoulde finishe his worke in vs. Martha verilye dyd so litle further the raysing of her brother that for her hée might haue lien for euer in the graue because she being past al hope of lyfe went also about to hinder Christe from raysing him vp and yet notwithstanding shée had nothing lesse in her mind This the imbecillitye of Faith bringeth to passe that we being drawne this waye and that waye might fight and contend with our selues Martha lyed not when shee sayde I knowe that whatsoeuer thou askest of God hée wyll geue it thée but a confounded faith doth lytle helpe except the same bée put in vse when we come to the present matter Moreouer in Martha wee maye beholde howe many defections of Faith there be euen in the best Shee was the first that came to méete Christ this was no small testimony of pietye and yet notwithstanding shée ceaseth not to set and laye stoppes and stayes before him in his waye Therfore that we may haue successe vnto the grace of God let vs learne to attribute vnto him farre greater power than our sences can comprehend And if so bée the first promise of God will not content and satisfye vs yet at the least when he confirmeth vs the seconde and thirde tyme let vs be quiet and content after the example of Martha 40. Iesus saide vnto her saide I not vnto thee that if thou diddest beleeue thou shouldest see the glorye of God M. By these woordes our sauiour Christ went about to erect and comfort the sorrowfull minde of Martha which was also weake in the Faith and to direct bring her to this that she woulde with a stedfast and constant minde haue onely regarde to the miracle to come C. And withall he doeth reprehend her distrust for that she had not conceiued hope by the hearing of his promise As if Christ should haue sayde Bv. Thou doest obiect the stinke of the corrupted and putrifyed body whereby thou doest gather with thy selfe that the stoane shal be remoued from the graue in vain and a waye made for him to aryse which shall neuer come forth But the eyes of the faithfull must not bée fixed vpon this earth and earthlye substaunce neither must their eares be open to the reasons of fleshe whiche alwaye rebelleth against God it is necessarye to call to minde the worde of God to remember his promises haue them alwaies before thine eyes and to leane and staye thy selfe whollye vpon them Remember Martha therefore my wordes Hath that failed which I sayde vnto thée euen nowe that if thou diddest beléeue by the death of thy brother the glorye of God should be declared Hath that failed which I promised vnthée saying Thy Brother shall ryse againe Therefore the stinke putrifaction and corruption neyther doth nor can hinder the glorye of God any thing at all Onely beléeue and thou shalt finde God true and omnipotent C. And by this place it doeth appeare that he spake somwhat more vnto Martha than Iohn in wordes hath expressed howe this same was the meaning of Christ when hée called him selfe the resurrection and the life When he sayeth Jf thou diddest beleeue thou shouldest see His meaning is not that the resurrectiō of Lazarus which was done to the glorye of God depended vpon the fayth of Martha but he seemeth rather to meane thus that Martha had not seene the glorye of God if so bee
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
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
keepe it he dothe not denie that to bee true whiche the woman had sayde Blessed is the vvombe that bare thee and the pappes that gaue thee sucke but extolleth those whiche heare the worde of God and keepe it C. Therefore Christe heere for this consideration commendeth fayth bicause the same beeing contente with the simple worde of God dependeth not vppon the sence and reason of fleshe and bloud So that he comprehendeth the force and nature of fayth in a briefe definition namely that it standeth not in the present aspecte but pearceth vnto the heauens and beleeueth those thinges whiche are hidden from humayne vnderstanding To this effect pertayne these sentences Fayth is an assurance of things which are hoped for Heb. 11.11 1. Cor. 5.7 and a certenty of things which are not seene Aso VVe walke by fayth not after outvvarde appearaunce The which places signifie that fayth hath his aspecte but yet suche aspecte as stayeth not on the worlde and vppon earthly obiectes If any man obiect and saye that this place is contrarie to that where he pronoūceth those eyes to be blessed which beholde him present We answere Mat. 13.16 That Christ doth not speake there of a corporal aspect only as he doth in this place but of the reuelation which is common to al the godly from the time that he came to be the redéemer of the world He compareth the Apostles with the holy Kings Prophets which were held vnder the obscure shadowes of Moses law But now he saith that the state of the faythfull is blessed bicause more perfecte lighte shineth vnto them yea bicause the substaunce and truthe of figures is offered vnto them Many of the wycked behelde Chryste wyth the eyes of the fleshe at that tyme who notwithstanding were neuer a whit the more blessed but we whiche neuer sawe Christe with oure eyes are made partakers of this blessednes which Christ héere commendeth Blessednesse of those that see not Christ Gal. 3.1 Whervpon it followeth that those eyes are called blessed whiche spiritually consider that in him which is heauenly and diuine For at this day we beholde Christ in the Gospell no lesse than if he were present before vs. M. Therefore let no man say O that I had lyued in the dayes of Christe and had seene with mine eyes those his myracles We beleeue that they are muche more blessed whiche see not than those whiche haue seene 1. Pet. 1.8 C. If therefore wee desire to sée that in Christe whiche maketh vs happie and blessed let vs learne to beleue when we see not Wheras therefore the Papists wrest these words to proue their Transubstantiation it is too friuolous and vayne That wée maye be blessed they cōmaunde vs to beleeue that Christ is in the fourme of breade but the purpose of Christ was nothing lesse than to make our fayth subiect to the inuentions of man the which fayth if it passe neuer so little the boundes of the worde it ceasseth now to be fayth If so be we must beléeue generally all thinges which are not séene then our fayth shall be subiect to all monstruous myracles to all fables and forged lyes Therefore to the ende thys sentence of Christe maye take place we must fyrst of all proue that by the worde of God of the which we do doubte The Papistes bring the worde of God for their Transubstantiation but false expounded and vnaptly alleaged Bv. Let vs therfore kéepe our selues within our prescript boundes and let vs beléeue that Christ is our Lorde our life and our resurrection in that he him selfe is risen agayne from death 30. And many other signs truely did Iesus in the presence of his disciples which are not written in this booke M. When the Euangelist did write these thing many other signes also concerning the Lordes resurrection came vnto hys minde the whiche he might haue put in writing aswell as these but bicause he had alreadie determined with him selfe concerning the quantitie of his booke and was alreadie come to the measure of the same least any man should thinke that he had written all the signes which Christe did after his resurrection that the Lord appeared not passing once or twice to his Disciples to confirme his resurrection he thought good to adde these thinges vnto his Narration C. As if he should say Let no man thinke that he hath heere a full and perfect historie Bv. For the Lorde Iesus did declare by many other Argumentes signes tokens and demonstrations the truth of his resurrectiō and of his diuine power and that so euidently that the disciples might not only vnderstād the same but also might see with their eyes touch with their hāds the Lord Iesus restored to life might beléeue that he was risen agayn frō death But al these things haue I not perticulerly repeated in this my Euangelical work Act. 10.41 not that they wer vnworthy to be remembred but bicause these things were sufficient to the edification of Fayth 31. These things are written that yee might beleeue that Iesus is Christe the sonne of God and that in beleeuing ye might haue life through his name Bv. Here the Euangelist addeth the cause and ende of those thinges whiche he hath hytherto declared to the ende the Reader mighte knowe how to profite in reading these things saying That yee might beleeue that this Iesus of whom I testifie that he is risen agayne who by so many signes declare to his disciples after his death that he is risen to life is Christe the sonne of God that is to say that Messias only begottē sonne of God whome the father acording to the Scriptures sente into this worlde to bee a sauiour and Mediator C. Therefore by these words he geueth vs to vnderstande that he hath put in writing so muche as is sufficiente to satisfye vs because the same is sufficient inoughe for the confyrmation of oure fayth For he mynded to preuente the vayne curiositie of men whiche is seldome or neuer satisfied Also Sainct Iohn was not ignoraunt what the other Euangelistes hadde written But seeing hee intendeth nothing lesse than to abolishe their writings he dothe not sepadate their Narration from hys saying that this is the ende of the Scriptures that we might beléeue that Iesus is the sonne of God C. Notwithstanding it séemeth absurde that fayth should be grounded vpon myracles which ought to be wholly tyed to the promises of God and of his worde Answere Myracles are appoynted héere to serue for no other vse than to be helpes and stayes of fayth For they serue to prepare mens mindes that they may geue more reuerence vnto the worde of God Myracles confirm our fayth R. Therefore myracles doo confyrme a mans fayth but they geue not fayth For they which beléeue not by the worde bot myracles do fall away in time of temptation That Iesus is Christ Bv. That is to saye the Messias promised in the Lawe and in the
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
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
to beare witnesse of the incredulity and impietye of the Israelites but this Iohn came to testifie of the light Christ that is to saye he came to this ende that he might shewe the rysing of this light and might be the foreronner and setter foorth of the same to the people of Israel For him whome the Prophetes foreshewed shoulde come Iohn the Baptist pointed out with the finger That al men through him might beleeue M. He sayth not simply That al men might beleue but he addeth throw him that is to say that all men being moued by the aucthority of Iohn and beléeuing his testimonye might knowe this light and imbrace the same It was necessary therefore that such a witnesse shoulde be sente as the Israelites might geue credite vnto For this cause he was so indued with the grace of GOD that he made all men to beholde him He was sayeth our Sauiour Christ speaking of Iohn Ihon. 5 Math. 3 Math. 11 Mat. 1 Luk. 1 A burning and shyning light For all Ierusalem went out to him He neyther eate breade nor dranke Wine His meate was Locustes and wilde Honye his apparell of Camelles héere and a Girdle of a Skinne about his Loines Hée was indued with the spirite and power of Helias He called all men with seuerity to repentance sparing neither the hie Priests Scribes Luke 3 nor Pharisees whome he called generation of Vipers He dealt seuerelye with Herode the King Math. 14. as we maye reade in Mathewe Therefore the testimonie of Iohn tendeth to this ende which hée beareth of Christ that we beléeue in him Fayth is that by the which we behold this light know the same and imbrace it By this grace was set foorth to the worlde not onelie the testimonye which Iohn bare concerning Christ but also the testimony of all the Apostles and Euangelistes both by voyce and writing And therfore it is sayde in the ende of this Gospell These thinges are written that yee might beleeue that Iesu is the son of god But what is the profite of this fayth The profit saith he of this fayth is that yée beléeuing might haue life through his name Moreouer the grace of this light 1. Tim. 2 must be set before all men for God woulde haue all men to bée saued and to come to the knowledge of the the truth Also it is sad Luke 3 Preache ye the Gospell to euerye creature c. B. Wherevppon Saint Iohn Baptist Preached the Gospell to the Souldiours and Publicans 8. He was not that light but was sent to beare witnesse of the light He was not that light B. By this newe Preaching of the Kingdome of Heauen many thought that this Iohn was the same light of the world which was commonly talked of the same word also by which al things were made But the Euangelist sayth he was not the same light M. For wée reade that he had so great aucthoritye a-among the Israelites that they sayd among them selues Is not this Christ Least therefore his excéeding brightnesse shoulde obscure the glory of Christ Luke 3 the Euangelist teacheth that he was not the light M. He was the light truelye but not the same light whereof it is here spoken which is the light of men the well of all light the woorde and the Sonne of God The Apostles also are called the light of the world Math. 5 And Paul calleth the beléeuing in Christ the light Yee were sometimes saith he Darknesse but now are ye light in the Lord Ephe. 5. But they are so called in another maner of respect C. For all the Godlye are called light in the Lorde because they being lightened with his spirite do not onelye see to them selues but also do direct others by theyr example into the waye of saluation The Apostles also are specially called the light because they preferre the light of the Gospell which driueth awaye the darkenesse of the worlde But the Euangelist here intreateth of the onely and euerlasting wel of light M. Iohn therfore was a light but he was set on fire and illuminated by this light For as the mountaine in the morning before the Sunne appeareth vnto men is lightened with his beames euen so are all the Saintes of God light in the Lorde of whom they are illuminated R. Wherefore this place putteth a difference not only betweene Christ and Iohn but also betwéene Christ and al the Saints Patriarks Prophets Apostles and Martyrs For neither Iohn nor any other of all the Saintes were the true light but were onelye proclaimers and setters forth of the true light M. Let vs therefore hereby learne to estéeme of the Saintes as they are made and appointed of GOD and no otherwise But was sent to beare witnesse of the light A. Iohn therefore repeateth this againe to shew what men ought to iudge of them which being sent of God preach the word vnto the world Least we attribute any thing of that vnto them which pertaineth onelye to the Sonne of God M. For great is the wilfull folly of the world in this point Eyther it reiecteth altogether the witnesses of Christ and despiseth them or else it geueth reuerence and honoureth them aboue Christ The Iewes at the first receyued Iohn for the Messias Christ him selfe which was not Christ yet they receyued not the testimony which he bare vnto Christ Euen so the Corinthians litle or nothing at all regarded Paul that singular Preacher of the kingdome of Christ but they made more of the false Apostles than appertayned to the Mynisters of of Christ 1. Cor. 4 insomuch that the Apostle was faine to shewe them what they ought to thinke of the Ministers of Christ and what not And we our selues haue had experience what great estimation the worlde hath had and yet hath of dead Saintes and of the Byshops of Rome and others and howe litle it regardeth the true Ministers of Christ 9. He was the true light lightening euerye man that commeth into the worlde Hee was the true light C. The true light is not here opposed or compared to the false light but the Euangelist here goeth about to put a difference betwéene our sauiour Christ and al other least that any man should thinke that he is euen the same light no better than the which angels men are said to be But this is the difference that whatsoeuer is bright and shining in Heauen and in earth it borroweth his brightnesse from another But Christ is light of him selfe and shining by him selfe and lightening with his brightnesse the whole worlde insomuche that there is no other cause or Originall of brightnesse but hee Hée called therefore that the true light to whose nature it is proper to shine M. Therefore this is the first note by the whiche Christ is discerned from Iohn and from all other Apostles For Iohn and the Apostles were light as it is sayde before but not the true light that is to
of earthlye thinges and can desyre nothing but that which is against GOD. But Christ is here set before vs as the onely reméedy against that mortal sting of the Serpent Who is therefore called the Serpent because hée is like vnto sinfull men Heb. 7.26 And hée is compared to a Serpent of Brasse because he is pure and cleansed from all filthinesse of sinne Holye Innocent and vndefiled 1. Pet. 2.7 Also hée is called the Brasen Serpent because hée is fyrme and a sure Rocke of defence for all such as put their trust in him 15. That all that beleeue in him should not perishe but haue life euerlasting M. Thus the trueth agréeth with the figure The Brasen Serpent was not exalted without cause neyther for it selfe but for the healing of those which otherwise had béene but dead Euen so Christ is exalted by the Preaching of the Gospell Ephe. 2.3 that wée which are borne by nature the Children of wrathe might bée cured so that wee beholde him whiche is the aucthour and finisher of our Faith Heb 12.2 Wherevppon also it is sayde that hée hath cleansed and puryfied his Churche Ephe. 5.26 in the woorde of life For as they which behelde the Serpent lifted vppe were healed from perishing and restoored to lyfe euen so they whiche beléeue in Christ Preached shall not perishe but haue eternall life M. The Brasen Serpent was a remeedye onelye against corporall and temporall death but Christ is a remeedye against eternal and spirituall death C. This certainelye is a notable report of Faith Faith deliuereth froÌ„ eternal destruction that it is sayde to deliuer vs from euerlasting death and destruction For Christ went plainelye about to expresse and declare that although we séeme to bée borne to death yet notwithstanding we haue most certaine deliueraunce from the same offered to vs through faith in him And thus death Our meriâ—s obtaine not eternal life which otherwise hangeth ouer vs is not to bée feared Furthermore if eternall life bée obtayned by faith where are then our merites where are our workes Who can attaine to righteousnes by his workes to euerlasting life by his merites C. Also Christ vseth the generall worde All bothe to call all men to the participation of life and also to cutte of all excuse from vnbeléeuers M. Therefore Christ Iesus is readye to bestowe eternall life vppon all those that beléeue in him without respect of personnes for louinglye hée calleth all vnto him Bv. Olde men Yong men Women Learned Vnlearned Poore Rich Iewes and Gentiles and to bée short he calleth all kinde of menne which Laboure and are Laden with the heauye burthen of sinne that hée maye refreshe them and indewe them with euerlasting life C. Notwithstanding let vs here note and consider that life is so generallye promised to all men that beléeue in Christ Mat 11.23 that yet faith is the condition annexed to the promise which faith appertayneth not to all For Christ is exhibited and offered vnto all notwithstanding 2. Thess 3. GOD openeth the eyes of the elect onelye that they maye séeke him by faith 16. For so GOD loued the worlde that hee gaue his onelye begotten Sonne that all that beleeue in him shoulde not perish but haue euerlasting life R. Our Sauiour Christ goeth on still in the former disputation still more plainely opening and declaring that righteousnesse commeth not by the Law but by the behoulding of the Serpent that is to saye by fayth in Christ and therewithall sheweth the first cause and principall originall of our saluation No peace of Conscience without Gods loue and that because wée shoulde not be least in doubt For our myndes haue no peaceable rest or quietnesse in the which they may staie them selues vntill we come to the frée loue of God Therfore as the whole substance of our saluation consisteth in no other then in Christ so we must sée wherby Christ is vnited vnto vs why he is offered to vs to be our sauiour Loue in God and faith in vs bringet 〈◊〉 vs life eternal Both these thinges are beare distinctly put downe vnto vs the first is a liuely faith in Christ The second is the loue of God by which he so loued the worlde that hée sent life to the same by his onely Sonne to saue mankinde from destruction And this order is diligently to be noted For when the originall of our saluation commeth in question by and by according to our naturall ambition burst foorth diuelish imaginations of our owne merites Wée faine that God is therefore mercifull because hée hath respect to none but those whome hée iudgeth worthy Mercy of God maketh mans merites frustrate But the Scripture doth euery where extoll his méere and simple mercie which cleane abolisheth all merites And this is the verye meaning of our Sauiour in these wordes when hée appoynteth the cause in Gods mercye M. Therefore the loue of God with the which hée hath loued the world hath so determined that the worlde shoulde be saued by the sending of the Sonne And our Sauiour doth slightlye passe ouer this loue but doth dilligentlye amplyfie and inculcate the same when hée maketh mention of the sending of the onelye begotten sonne of god who was giuen vnto vs as a most certaine and vndoubted pledge of his fatherly loue towarde vs. R. Whereof then commeth saluation whereof commeth iustification whereof commeth the hope of eternall lyfe Come these from the worthinesse or merites of men God forbidde but they haue their originall of the loue of God For wée had alwayes aboade so much as wée coulde in our sinnes in death and in hell except God of his entire loue with the whiche hée loued vs being as yet miserable sinners had not giuen his onelye begotten sonne for vs. Herevppon the Apostle sayth In this is loue not that wee loued him for the fleshe is vtterlye voyde of the knowledge of God but because hee loued vs first 1. Ioh 4.10 and sent his Sonne to be the propitiation for our sinnes And the Apostle Paule sayth Rom. 5.8 GOD commendeth or declareth his loue towarde vs in that when as yet wee were miserable sinners Christ died for vs. Sinne bringeth with it death C. Without all doubt where sinne raigneth wée shall finde nothing but the wrath of God which bringeth with it death Therefore it is onlye mercye which reconcyleth vs vnto God that therewithall we might be restored vnto lyfe If any man demaund in whome this loue is founded The Apostle Paule aunswereth Ephe. 1.5 That it is founded in the purpose of his will Notwithstanding this manner of speache séemeth to be contrarye to manye testimonies of Scriptures which place the first and principall foundation of Gods loue towarde vs in Christ and doe shew that without him wée are displeasing and hatefull vnto GOD. But wée must remember that the hydden and secret loue with the which God hath
being wholly occupyed in the personnes of menne haue litle regarde to the veritye of doctrine R. For this contencion is plaine carnall and procéeding from Ambicion as also the Disciples of Christ accused a certaine man whiche cast out Deuilles in the name of Christ and yet followed not them for that they thought that aucthoritye to worcke Myracles Mar. 9.38 Mat. 18.1 Luk. 22.24 was geuen whollye vnto them Furthermore they contended too carnallye about the Supremacye M. And it is not onely in this place spoken of the Disciples of Iohn Mat. 9.14 that they laboured for their Mayster against Christ by the Spirite of Emulacion for wée haue the lyke in the ninth of Mathewe But notwithstanding all this there was no contencion betwéene Christe and Iohn neyther did Iohn séeke any other thing but that hée might decrease as Christ increased Bv. Therefore by this example wée sée howe much wée maye hurt the peace and tranquillitye of the Churche The vnitye of the Churche rent by leaning to muche to Gods Ministers if wée attribute to much to Gods Ministers For so both the glory which belongeth vnto Christ the Creatour is geuen to Creatures and also the vnity of the Churche rente when as one is addicted to this minister and another to that Therefore the Apostle sayeth to the Corinthians 1. Cor. 1.12 1. Cor. 3.4 I heare that there are contentions among you For euerye one sayeth I am of Paule and I am of Apollo and I am of Cephas and I am of Christ Is Christ deuided VVas Paule Crucifyed for you Math. 23.8 Eyther were yee baptized in the name of Paule To this ende also pertayneth the saying of Christe Bee not ye called Lordes for one is your Lorde euen Christ C. Therefore they are here noted which are rather ledde with the vaine and wicked loue of menne than with the Loue of GOD and therefore wee are admonished to haue regarde to this one thing and to séeke by all meanes possible that Christ alone maye bée glorified 1. Cor. 4.1 A. And as for all others let vs estéeme them as the Ministers of Christ and as dispensatours of the misteries of God 26. And they came vnto Iohn and sayde vnto him Rabbi he that was with thee beyonde Iordane to whome thou barest witnesse beholde the same baptizeth and all men come to him And they came to Iohn PAR. The Disciples of Iohn went about to tourne awaye the People from the Baptisme of Iesu and to perswade that the Baptisme of Iohn was more effectuall to washe awaye sinnes than the Baptisme of our Lord Iesu The which thing when they coulde not perswade the people vnto they came vnto Iohn making complaint vnto him and thinking that he woulde take it in euill part and by some meanes or other restraine this emulation M. And they finde no faulte with the Legal purifyinges but with the Baptisme of Christ and by the spirite of emulation they are fullye bente against Christ for Iohns sake Euen as Iosuah Num. 11.28 was zelous for Moyses And truely this emulation or enuye is so muche the worse for that contemptuouslye they speake of Christ For to extenuate and abase Christ they geue him no manner of title of reuerence whereas they call Iohn Maister As if they shoulde haue sayde Hée which ioyned him selfe to thée as a friende and fauourer of thy cause and which was Baptized of thée of whome also for honours sake thou barest witnesse as of a holye manne beholde the same being nowe conuerted and tourned another waye abuseth thy Testimonye against thée presuming to Baptize and hath gone so farre that all men nowe come to him the which no doubt will fall out greatlye to the defasing of thy honoure and fame R. Therefore wée praye thée that by thy aucthoritye thou wouldest forbidde him and his Disciples to Baptize for it is a venture if they procéede least we bée forsaken and despised for all men forsaking vs gooe to them and are Baptized Bv. Beholde the fruites of a rashe zeale without knowledge Zeale with out knowledge B. Hereby also it appeareth how sone good men may bée made the aucthours of sectes against theyr wylles To whome thou barest witnesse C. By this argument eyther they gooe about to make Christ inferiour to Iohn or else to make him bound vnto Iohn because hée was come to honour For they count it for a great benefite that Iohn had geuen to Christ such glorious titles and names concerning the Messias And whereas they adde that all men come vnto Christe that procéedeth of moste wicked enuye For they feare leaste theyr Mayster shall be forsaken straight waye of the multitude A. The lyke almost spake the high Priestes and Pharisées of Christ saying If wee let him goe thus Iohn 11.48 Ioh. 12.19 Iohn 8.12 all men wyll beleeue on him Also sayde they Ye see that ye profite nothing Behold all the whole worlde goeth after him But I woulde to GOD all the worlde woulde followe Christe For hée whiche followeth him walketh not in darckenesse but hath the lyght of lyfe 27. John aunswered and sayde A man can receyue nothing except it bee giuen him from aboue Certaine referre these woordes vnto Christ as though Iohn should accuse his Disciples of wicked presumption against God in going about to take away From Christ that which was giuen him of his Father As if he shoulde haue sayde No man wyll vsurpe or take any such thing vppon him except it be geuen him from aboue Let it not therfore offende you that hée gathereth Disciples vnto him by Baptisme and that many come vnto him I woulde to God that both you and all other men would acknowledge him for a Maister and principall teacher In vaine therefore ye goe about to abase him whome God hath exalted But other some thinke it to bée an exclamation into the which he bursteth foorth euen for verye gréefe that his Disciples had so litle profited And verylye they were to much blinded in séeking to make him no better than his seruaunt whome they had heard so often to bée Christ Therefore Iohn might haue iustlye pronounced that hée had spent his labour in vaine in teaching men both Deafe and sencelesse vntill they were renewed in minde But theyr sentence is more probable which referre these woordes to Iohn as if hée should haue sayde It is not in your nor my power to make myselfe great because euerye one of vs must bée such as it shal please God to appoint Heb. 5.5 For hée which is the sonne of GOD hath not honoured him selfe what man is hée that dare presume to couette more then it shall please the Lorde to geue him Therefore it doeth not appertayne to my aucthoritye to staye Christ from his office for this is my office onely whiche I haue receyued from God to prepare the waye before Christ that I maye bée the voyce of a Cryer in the Wildernesse to Baptise with Water
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 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
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
onely to the Sonne of God As though Christ ascending into Heauen had vtterlye forsaken this office and ought not rather to raygne vntyll hée haue put all his enemies vnder his féete M. If therefore Christe bée appointed of the Father Psal 110.1 to bée the Iudge of all menne 1. Cor. 15.25 hée must néedes bée most wyse and suche a one as no man can deceyue Herevppon hée is sayde to bée a knower of secréetes and a searcher of heartes M. that wée hauing gotten suche a Iudge maye learne to walke before him all the dayes of our lyfe in sinceritye of the heart euen as if wée were alwaye before his face and in his sight 23. Because that all men shoulde honour the Sonne euen as they honour the Father Hee that honoureth not the Sonne the same honoureth not the Father whiche hath sent him Because that all men R. As the father hath geuen all power of Iudgement to the sonne so he will be honoured in the person of his sonne C. For he doth not so raigne in the person of Christe as though hée him selfe liued idelye in heauen as slouthfull Kinges are wount to do but béecause he might declare his mightie power presence in Christ For what other thing signifieth these woordes Because that all men shoulde honour the sonne then that the father would bee knowne and woorshipped in the Sonne God the Father in Christe Therefore it is our parte to séeke God the father in Christe there to beholde his power and there to worship him For the father hath wholly poured him selfe into the sonne To what ende Surely to the ende that al men might honour the Sonne that is to saye that whosoeuer will attaine to saluation in God worship God and beléeue in God hée might do this by his sonne Christe For no man can obtaine saluation in God without Christe Saluation onely in Christe because Gods sauing health is placed wholly in Christ In like manner no man can worship God but by Christe because Christe is the wisdome and power of God Moreouer Iohn 10.9 Iohn 14.9 no man can beléeue in God but by Christ because Christ is the Dore the waye the truth the life Wherefore He that honoreth not the sonne the same honoreth not the Father C. All men will confesse that God ought to be worshipped insomuch that we haue this féeling and vnderstanding ingraffed in vs by nature there is no man that dare deny this honour vnto God Yet neuerthelesse mens minds erre and go astraie in seking after God Hereuppon come so many false Gods hereuppon commeth such abhominable Idolatry Therefore we shall fynde the true God no where else then in Christ neither shall we otherwise rightly worship him then in kissing his deere sonne Psal 2.12 as the Prophet Dauid teacheth Bv. Therefore if any man woulde worship the father without the Sonne as do the Iewes and Turkes as though he hadde not a sonne like and coequall with him in all thinges he misseth the worship of the father For he cannot be a father which wanteth a sonne R. We must note therefore that the name of God when it is separated from Christ is nothing else but a vaine fantasie and Imagination Wherefore whosoeuer he bée that desireth to haue his worship acceptable vnto the true God let him not depart from Christe R. For whosoeuer reiecteth Christ by infidelitie reiecteth God The Ethnicke also affirmeth that he worshippeth God the creator of heauen earth the Iewe also saith the like of him selfe and the wicked man which is a Christian onely in name braggeth of the same but because Christ to the Ethnike is foolishnes to the Iewe an offence and to the wicked contempte 1. Cor. 1 23. none of them do truely beléeue in God neither truely worship God for he will not be worshiped but by Iesus Christe C. Whereuppon the Euangelist Sainct Iohn saith in his Epistle 1. Ioh. 2.22 The same is Antechriste which denieth the father and the sonne And the Apostle Paule writeth that it is the will of God that euery tongue shal confesse that the Lorde is Iesus Christe to the glory God the father Philip. 2.11 C. Neither was the condicion of the fathers otherwise vnder the Law For although they had an obscure sight of Christ vnder shadowes yet notwithstanding God neuer reuealed him self without Christ But now so soone as Christ was exhibited in the fleshe and was appoynted to bee our King all the world ought to haue submitted it selfe vnto him as vnto God the Father For séeing the father hath commaunded him to sit on his right hand whatsoeuer he be that imagineth a God without Christ he maymeth one halfe of him R. But what honour is that which appertaineth to the sonne It followeth 24. Veryly Verylye I saye vnto you He that heareth my woorde and beeleeueth on him that sent mee hath euerlasting life and shal not come into Iudgement but is escaped from death to life Verily Verilie I saye vnto you C. Here is expressed what manner of honour is required lest any manne shoulde thinke that the same consisteth in some external right only or in vaine ceremonies R. For Christ séeketh not externall honour which superstitious men geue vnto him but hée séeketh for faith because to beléeue is to geue the greatest honour that maye bée to the father and the sonne The Gospel is the the Scepter of Christ C. Whereuppon the doctrine of the Gospell is as a Scepter vnto Christ by which he gouerneth the faithfull whome the father hath made subiect vnto him And this definition is firste of all worthy to bée noted Nothing is more vsuall and common then the false profession of Christianisme For the Papistes which are the moste sworne enemies vnto Christe doe notwithstanding too impudently bragge and boast of his name but here Christe requireth of vs no other honour then that we shoulde obey his Gospel Whereuppon it followeth that what honour soeuer hipocrits geue vnto Christ it is nothing els but a Iudas kisse How often tymes soeuer they call him a king they do nothing but spoile him of his kingdome and power so long as they beléeue not the gospell M. Therefore hée which heareth not the woorde of Christe that is to saye which receiueth it not as the worde of the sonne of God sent into this worlde of the father for our saluation he it is which greatly dishonoureth the sonne and the Father Ioh. 4.44 He said that a Prophet was not without honour sauing in his owne country It is a Discredite to the Prophet sent of God yf so be his word be not beléeued And in another place this discredit is said to be vnbeliefe the which happened to the sonne of God among the Nazarites R. Moreouer Mar. 6.6 because to beléeue séemeth to many to be a thing so easy In somuch that they thinke they beleeue when they only heare this name thinking that to beléeue is
Christ casteth in their téeth And yet they bragged of the knowledge of the Lawe euen as if they had come out of Gods owne bosome Ye haue not heard his voyce M. Because the Iewes chalenged to themselues a certaine singuler and peculier knoweldge of God aboue all other nations that were in the worlde because their forefathers had hearde his voyce and because Moyses had talked with him face to face and had receyued the Lawe from his mouth and for the opinion which they had conceyued of these men they did not onely despise all other nations in respect of themselues but also carelesly reiected the doctrine and admonition boath of Iohn and also of Christ the Lorde by these wordes most aptlye taketh away the opinion of diuine knowledge which they thought they had and plainelye affirmeth that they are nothing but plaine Atheistes that is to say without minde and féeling of God and haue no fellowshippe at all with him C. For here are thrée Metophoricall kind of speaches by which he meant to teache that they were far from the knowledge of God For as men make them selues knowne by countinaunce and by worde euen so God sendeth foorth his voice vnto vs by the voyce of his Prophetes and hath in the Sacramentes as it were taken vpon him a visible forme that wée may know him according to our capacitye Bv. For as God by his nature is inuisible for God is a spirite so hée is neyther séene with corporall eyes Ihu 4.24 not yet clarefied nor yet hearde with these corporall and corruptible eares Neuerthelesse he geueth vnto his seruauntes certaine signes of his presence and speaketh vnto men in such manner of speache as maye bée vnderstoode For so he appeared and spake to the Prophetes M. Wherfore that which wée reade in Deutronomy Deu. 4.10 concerning the voice of God which the Israelites heard is no otherwise to bée vnderstoode than that they hearde the voyce of an Aungell and not the proper voice of God A. But when Christ was made manifest in the fleshe wée had after a sort in him a visible Image of the inuisible Father he him selfe saying He which seeth me Iohn 14.9 seeth my father also C. Hée therefore which doeth not acknowledge God in his liuelye and expresse Image doeth sufficientlye thereby declare that he worshippeth no God at all but a God of his owne imagination Therefore the Apostle sayeth that the Iewes haue a vaile before their eyes 2. Cor. 3.14 least they should behold the glorye of God in the face of Christ 38. His worde haue ye not abiding in you for whom he hath sent him ye beleeue not M. That is to saye Ye neyther vnderstande his minde nor meaning neyther haue you grafted and rooted in your heartes his worde which was geuen to your forefathers Neyther doeth hée simplye saye And ye haue not his worde But he addeth this In you for otherwise they had the worde of God in Bookes in their mouthes and in theyr eares but in their heartes they had it not C. But this is the true profite when the worde of God hath roote in vs and abideth in our heartes for euer Christ sayeth that the heauenly doctrine had no place in the Iewes because they receyued not the sonne of God whome the same commended euerye where and rightly he obiecteth this vnto them For God had not spoken by Moyses and the Prophetes in vaine And the purpose of Moyses is nothing else but to cal al men vnto Christ the right waye wherevpon it is manifest that they are not the Disciples of Moyses which reiect Christ M. Therefore Christ speaketh here to the Iewes as he dyd in another place Iohn 8.9 Ye neyther knowe me nor my Father A. Also he sayeth Iohn 8. â—7 Ye seeke to kyll me because my worde hath no place in you C. For how can he haue the word of lyfe abiding in him which repelleth the life it selfe Howe shall hée imbrace the Doctrine of the same which séeketh all that hée can to destroye the soule of the lawe For the Lawe without Christ is imperfect and voyde The nerer therefore that a man commeth to the knowledge of Christ the more he hath profited in the worde of God Wherefore howe much soeuer the Iewes Turkes Heretiques and Papistes doe boast of the worde of God yet notwithstanding because they reiect him whome the father hath sent and doe not beléeue him their boasting is in vaine because they haue not the woorde of God abyding in them 39. Searche the Scriptures for in them ye thinke ye haue eternall lyfe and they are they which testifye of me R. The fourth testimony is brought from the Scriptures M. The Iewes had the Scriptures namelye the Lawe the Prophetes and the Psalmes of the whiche they did not a lytle bragge as though it were sufficient to euerlasting lyfe simplye to haue and to reade the Scriptures diuinelye inspired and not more necessarye dyligently to reade the same and to know and imbrace by faith Christ the sonne of GOD promised in them in whome alone all saluation and lyfe consisteth C. Therfore Christ here reproueth theyr foolishe boasting because they professed that they had lyfe in the Scriptures when as they tooke hold onelye on the dead letter For he doth not simplye reprehende vs because wée séeke lyfe in the Scriptures séeing they are prouided and appointed to vs for the same purpose for the word of the Lord is called the worde of lyfe and saluation The scriptures ordained of all men to be red because they which reade the Scriptures by fayth in Christ are instructed to saluation shal find in déede in them euerlasting life but he commendeth this that the Iewes thought that the Scripture was able to quicken them when as they were farre from the true sence and meaning thereof maye when they seeke to suppresse the light of lyfe contayned in them For howe coulde the Lawe bring lyfe without Christ who alone bringeth the same They therefore whiche reade the Scriptures without fayth in Christ Rom. 7.7 2. Cor. 3.9 shall finde nothing in them but the kylling Letter as the Apostle Paul teacheth Moreouer we are taught by this place to séeke the knowledge of Christ out of the scriptures For they which Imagine of Christ what they lyst them selues shal haue at the last nothing but a vayne phantasye Christ knowne by the scriptures Fyrst of all therefore let vs noate that Christ can be truly known by no other meanes than by the scriptures The which being so it followeth that we must reade the scriptures with this minde that we maye finde Christ there Whosoeuer declyneth from this scope and ende howe so euer hée spendeth his whole lyfe and wearyeth him selfe in reading hée shall neuer attaine to the knowledge of the trueth For what can wée knowe and vnderstands without the wisedome of God M. The Scriptures are geuen to vs from aboue not to the ende we might
vnthankefull to God are starke blinde at the sight of his power And there is no doubte but that they dyd disdayne and contemne all the myracles whiche hitherto they had séene because Christ did not follow theyr willes and because they did not finde him such a one as they imagined him to bée If they had bene put in hope of earthly felicitie they woulde daylye haue extolled him and without all doubt haue saluted him by the names of a Prophet of the Messias and of the sonne of God but now because hée reprehendeth them for that they were to carnally addicted they thinke it good to heare him no more but doe withstande hym saying VVhat signe shewest thou that wee may see and beleeue thee VVhat doest thou worke Bv. As if they shoulde saye Thou speakest muche in thine owne commendation as though thou wert sent into the worlde to saue and redéeme mankinde R. Thou requirest that wée shoulde beleue in thée as in the Sauiour sent of God thou sayest that Fayth in thée is the worke of GOD whereby the foode of euerlasting lyfe is gotten but doest thou thinke vs so scencelesse and foolishe that thou speaking these thinges wée wyll strayght waye beléeue thée and reuerence thée alone and forsake Moyses and the righteousnesse of the Lawe By what signes by what myracles doest thou confirme the aucthoritye of thy doctrine Bv. But if thou be that manner of man which thou wouldest séeme and be accounted to bée shewe this vnto vs by some heauenlye signes by which wée being conuicted as by inuincible arguments wée maye now boldelye receyue thée and may beléeue thée as the Sonne of GOD and Sauiour of the worlde B. To beléeue here signifyeth wholye to depende vpon him whome thou beléeuest So also the people béeléeued Moyses Exo. 14.31 M. Here wée sée the disposition of carnall men who so long as fayth in Christ is required are enimies of the which wée haue experience in manye at thys daye C. For in the beginning Carnall Gospeleres because they perswade themselues that Christ will be fauorable to their sinnes they earnestlye receyue his Gospell and require no probation of the same but when they are called to denye themselues and to beare the Crosse then they beginne to forsake Christ and to demaunde from whence the Gospell had his beginning to bée shorte Christ is no more their Mayster so soone as hée denyeth their desires M. Othersome require myracles as though the doctrine of Christ were not sufficiently proued al readie boath by miracles also by the Scipturs A. But wisdome is iustified of hir Chrildren 31. Our fathers did eate manna in the wildernesse as it is writen He gaue them breade from heauen B. Hereby it appeareth what these men sought for namely that they might wander vp and downe with the Lorde idelly and be fed of him without labour euen as the people long before had bene fed in the wildernesse forty yeares with Manna C. Therefore our Sauiour Christ gauled them when hée sayde that they came like to brute beastes to fyll their bellyes for they bewraye this theyr grose affection when they require such a Messias as maye féede them M. This is another argument of their witstandinge Christe They obiect Moyses and the Fathers and they pretende their aucthoritie to cloake theyr incredulitie wythall as contrarye to that fayth which Christ required to be in him B. As if they shoulde saye What workest thou that wée maye beléeue thy thy wordes Thou hast once fedde fiue thousande of vs with fiue Loaues and two Fishes but Moyses fedde sixe hundedered thousande of our Fathers or there aboutes with breade from heauen for the space of fortye yeres But as yet thou hast shewed vs no suche signe It is better therefore that wée bée Moyses Disciples than thy Disciples and to depende vpon hys worde than of thine C. But whereas they extoll the grace of GOD in the Manna that they doe verye subtilly to ouerthrowe the Doctrine of Christ by whiche hée commended the moderate desire of corporall meate For on the contrarye parte they doe oppose the glorious name of Manna whiche was called breade from heauen and Aungels foode But the holye Ghost doth not call Manna breade from heauen although GOD fylling the bellyes of hys people as menne fyll Hogges gaue them no better thing Therefore they haue no excuse at all when they doe wickedlye reiect the spirituall foode of the soule whiche GOD now offereth to them M. For Moyses doeth sufficientlye declare why the Lorde did feede the people with Manna saying And hee gaue thee Manna to eate which neyther thou nor thy Fathers knewe to the ende hee might shewe to thee that manne shall not liue by breade onelye but by euerye worde whiche proceedeth out of the mouth of GOD. B. Manna is called the breade of Heauen and of Aungels because it rayned from heauen by the Ministerye of Aungels A. There are some which interprete this to be the breade of Princes or of greate men because of the Hebrue worde whiche in another place signifieth princes and noble men 32. Then Iesus sayde to them verelye verelye I saye vnto you Moyses gaue you not that breade from heauen but my father giueth you the true breade from heauen Verelye I say vnto you Bv. The Lord knowing well ynough howe filthy their affections were aunswered nothing to the signe whiche they required partly because he came not to fill the bellyes of the hungary nor to playe Pageants before euery one Luk. 23.9 for the whiche cause also he made no aunswere to Herod and partly because the daye before he had shewed so manifest a signe to the people that there néeded not the repeticion of many wordes The Lorde had proued by that signe that he was the same Prophete whom hitherto the Fathers had loked for And the very same men whiche in this place require a signe confessed then that trueth whiche nowe they doubte of For they had sayde This is verily that Prophete whiche shoulde come into the worlde Wherefore he faring as thoug he did not sée the rudenesse of the multitude their ingratitude inconstancy and their mallice goeth aboute by pure symplicity to bringe them to true and perfect knoweledge of the mystery of Fayth M. And because he knewe that this people did to muche hange vppon Moyses as though he had geuen to the Fathers those thinges whiche pertayned to lyfe and therefore did not ryghtlye iudge of the miracle of Manna nor truelye vnderstande that celestiall breade much lesse desire the same hée vseth an earnest asseueration But Christ séemeth to denye that which was cited out of the Psalme yet it is otherwise for hée speaketh onelye by comparison The bread of heauen is called Manna which nourisheth the bodye onelye but that is truelye and properlye iudged to be the breade of heauen which is the spirituall nutriment of the soule Therefore Christ here opposeth the worlde against heauen because the incorruptible
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
fleshe which he woulde giue to the death this verily was that which troubled them offended them and drewe them away from the Lorde and gaue them occasion to murmure Dalying therefore with the worde of the Lorde they wrested the same to another scence than hée spake the same 53. Iesus therefore sayde vnto them verelye I saye vnto you except ye eate the flesh of the sonne of man and drink his bloode ye haue no lyfe in you C. Déepe displeasure moued our sauiour Christ at this time to sweare when he saw his grace with such prowd contempt to be reiected For hée doth not vse nowe simple doctrine but to terrefie them mingleth threatnings therewith For hée denownceth euerlasting destruction to all whiche shall refuse to séeke for to receyue life from his fleshe Bv. And that which they sayde was absurde and impossible to be done that hée proueth to be most necessarye but in sounde scence and not in that carnall and grosse scence C. As if hée shoulde saye if ye contemne my fleshe know ye for a suretie that there remayneth to you no other hope of lyfe This vengeaunce hangeth ouer the heades of all such as are contemners of the grace of Christ that they and their pride shal perishe togither And they are to be vrged with this precise seueritie least they procéede in flattering themselues For if so be we threaten death to the sicke which despise remedy by Phisicke prouided what shall wée saye or doe to the wicked who séeke to abolishe lyfe so much as in them lyeth The flesh of the sonne of man B. He calleth himselfe here the sonne of man that hée might the more stronglye confounde that false iudgement which they had of him For in that hée appeared to be a man and base in outwarde shewe they thought him to be madde and out of his wittes to arrogate vnto himselfe so muche Therefore hée acknowledged himselfe to be the sonne of man a vile and abiect man but yet to shewe herewithall what laye hidde in the contemned and abiect shewe of hys manhod he denied any man to haue eternal life which did not eate of the son of man and drinke his bloode that is to saye which had not Christ liuing in him being assured that hée is redéemed by his sacrifice and made the sonne and heyre of God C. The scence therefore is this contemne mée as yée list the base and and abiect shew of my fleshe yet notwithstanding life is included in this contemtible fleshe of the which if you depriue your selues ye shall finde nothing else where to quicken you It was a grose errour of the Fathers which thought that infauntes were depriued of euerlasting lyfe except they giue vnto them the Eucharist For there is no word here of the Sacrament of the bodye and blood of Christ but Christ goeth forwarde in the Metaphor of the eating of hys fleshe and of the drinking of his bloode which he had begon Neyther doe the Bohemians rightly procéede when they go about to prooue by this testimonie that the vse of the Cuppe ought to be giuen to all alyke As touching Infants the institution of Christ doth seclud them from the supper because they cannot as yet proue examine them selues Infantes ought not to be pertakers of the Lordes Supper neyther yet celebrate the remembraunce of Christes death the whiche thing the Apostle Paule teacheth to be necessary for all those whiche come to the communion of the Supper The same Institution maketh the cuppe as well as the breade common to al men for it commaundeth that wée drinke all of the same Math. 26 27. R. Therefore to eate the fleshe and to drinke the bloude of Christe is to beléeue that Christe suffered for oure synnes A. For hym hath God made a reconciler through faith in his bloud to declare his iustice for the remission of synnes paste Rom. 10.4 Ye haue no life in you M. His meaning is that al they are deade whiche eate not this fleshe of the sonne of manne and drinke his bloud A. For as wée are all dead throughe synne so thorowe faith in Christe wée are made alyue as the Scripture teacheth 54. Who so eateth my fleshe and drinketh my bloude hath eternall lyfe and I will rayse him vp at the last daye VVho so eateth my flesh M. He still bouldely repeateth that which went before as commonlye they doe which speake the truth C. and hée confirmeth that which is hard to be béeleued as that mens soules are no otherwise fedde with his fleshe and bloude than the bodye is sustayned with meate and drinke M. For hée speaketh more manifestlye than hée did before when hée expresselye nameth himselfe Verelye to eate the Lorde is to abide in the Lorde and the Lorde to abide in vs. B. After this manner also we doe commonlye in these words to Eate to Drinke vnderstande not onelye the taking of meate but also the nutriment and sustentation of lyfe whiche procéedeth of the same These words pertaine not to the lords Supper Furthermore by these wordes of our Lorde it doth playnely appeare that all this place is vnaptlye and falselye expounded concerning the Supper For if it were true that this were to be referred to the Supper of the Lorde 1. Cor. 11.30 than all the that vnworthyly presume to the same being made pertakers of the body and bloude of Christ haue therewithall lyfe but we know that manye eate the same to their owne destruction and damnation And verilye it were verye fonde and vntimelye then to speake of the Supper when as yet hee had not instituted the same Therefore it is most certaine that hée speaketh here of the continual eating by fayth Notwithstanding wée must confesse that thereis nothing spoken here which is not figured in the Supper and truelye giuen to the faythfull and therfore Christ made his holy Supper to bée as it were a seale to this sermon And this is the cause why our Euaungelist Iohn maketh mention of thys Supper And J will rayse him vp at the last daye M. Hée promiseth euerlasting lyfe before the resurrection to the ende wée might know that the faythfull are endued with euerlasting lyfe by Christ while they are in this lyfe euen as it is sayde in another place C. And Christ so often ioyneth the resurrection to euerlasting lyfe because our saluation is hid euen vntill that daye Therefore what Christ will giue vnto vs no man can féele but hee which hauing ouercome the worlde setteth before his eyes the last resurrection 55. For my flesh is meate in dede and my blood is drinke in deede This is the reason why he whiche eateth the fleshe of Christe and drinketh his bloode hath euerlasting lyfe Because sayeth hée my fleshe is meate in déede and my bloode is drinke in déede C. As the body with hongar doth languishe and pine awaye euen so the soule doth by and by perishe yf so be the same be not fed
whith heauenly foode For when he affirmeth that his fleshe is meate in dede hys meaning is that those soules are like to famishe which wante this meate Therefore thou shalt then fynde lyfe in Christe if so be thou séeke the matter and substaunce of lyfe in his fleshe For so soone as wée forsake the Sacrifice of hys deathe there is nothing before oure eyes but death neyther doth he bring vs any other waye to felyng of hys diuine power than by his death and resurrection M. Therefore he speketh of the redemption of mankynde whiche shoulde be by hys death for the whiche cause he intended to offer his fleshe and bloode a sacrifice to hys father for the remission of the sinnes of the whole worlde Question But why doth he seuerally make mencion of hys bloode which is contained in the fleshe Aunsvvere I aunswere Christe in this had respect and regarde te our rudenesse For when distinctly he expresseth meate and drinke by them selues he putteth vs in mynde that the lyfe whiche he geueth is perfect and complete in each poynt lest we shoulde fayne and immagine to our selues some halfe and vnperfect lyfe as yf he shoulde saye that wée shall want no parte of lyfe if so bée wée eate hys fleshe and drinke his blood Euenso in the supper whiche agreeth with this doctrine beinge not contented with the signe of breade he ioyneth therevnto the Cuppe that hauing therein a doule pledge of lyfe we maye be contented with hym aloane for he shal finde no parte of lyfe in Christe whiche doeth not beléeue that Christe alone is his lyfe 56. He that eateth my fleshe and drinketh my bloude dwelleth in me and I in hym He that eateth my fleshe M. These words pertayne to the similitude of suche as eate and drinke to this ende that he might more amply declare the premisses Meate and drinke is tourned into the fleshe and bloude of the eater and drinker of the same euenso they abyding in hym and he in them haue lyfe Otherwise meate withoute the eater or not abyding in hym that hath eaten the same doth not nourishe insomuche that lyfe cannot consist yf so be the eater and the meate be seperated a sonder These thinges are temporall and incorruptible and therefore imperfect to set forth the power of Christe and yet notwithstanding they doe after a sorte set forth a sertayne Image of hym and doe teache vs this that it is necessarily required that he which will haue eternal lyfe must haue Christe the true foode of lyfe abyding in him in suche wise that he maye by no meanes be seperated And whosoeuer eateth his fleshe and drinketh his bloud hath Christ abyding in him and he also in hym C. Séeing therefore Christe aloane contayneth lyfe in him selfe he prescribeth vnto vs here a waye howe we shall inioye the same namely if so be we eate his fleshe euen as yf he shoulde denye hym selfe to be oures otherwayes then by eating hym thorowe fayth For he shall neuer come to the God Christe whiche neglecteth man Wherfore yf thou wilt be pertaker of any thing with Christe thou must firste of al take hede that thou doest not dispise or disdayne hys fleshe Bv. Therefore in these wordes the misterye of his Incarnation and passion is more euidently and fully expressed so that he eateth the fleshe and drynketh the bloud of Christe whiche with a firme fayth beleueth that Christe the true Sonne of the liuing God was incarnate crucefied raysed againe for him that hée washed vs with his dloude from all oure sinnes and hath reconciled vs to God his father Whosoeuer beleeueth this hath lyfe within hym euen the quickening spirite of Christe the power of righteousnesse and redemtion and so Christe lyueth in hym he in Christ Dwelleth in me and I in him M. Because this meate and drink are not subiect to corruption but haue alwaye in them power to geue lyfe therefore he vsed the worde quickening to this ende that it maye agrée with that whereas he promised euerlasting lyfe to suche as eate his fleshe and drinke his bloud C. For this is as muche as if hée had sayde that this is the onely bonde of vnity and that by this meanes he doeth growe with vs when oure fayth doeth rest and staye it selfe vppon his death Bv. This place therefore of the Gospell doth agrée with that of the Apostle where he sayth Rom 3. we knowe that a man is not iustified by the workes of the lawe but by Faith in Christe Furthermore hereby wée maye gather that he speaketh not of the external signe of breade of whiche many of the vnbeléeuing doe eate who notwithstanding are farre from Christe Also their error is hereby confuted which thinke that Iudas did no lesse receiue the body of Christe then the reste of the Disciples seeing that Christe gaue the bread to all For this is moste sertayne that Iudas was neuer a member of Christe and it is moste absurd to make the fleshe of Christe deade fleshe and withoute spirite also they are very foolishe whiche dreame of any eating of the fleshe of Christe withoute faithe whenas onely faith is the mouth of the soule A. Therefore where faith wanteth Faith the mouth of the soule there is no eating of the fleshe of Christe 57. And the lyuinge Father hath sent me and I liue by the Father euen so hee that eateth me shall lyue by the meanes of me And the liuing Father M. This particle also serueth for the declaration of that whiche goeth before Bv. And that there might be no manner of doubt in so greate a misterye of oure saluation he doth yet more strongly confyrme that whiche hée had sayde namely that his fleshe is meate in déede and his bloud drinke in dede Insomuche that suche as were nourished therewith shoulde be without all perill of death C. Nowe therefore he passeth to the principall cause because the principall originall of life is in the Father And he preuenteth an obiection because he might séeme to detract that from God whiche belongeth to God in making him selfe the cause of lyfe So therefore he maketh him selfe the author of lyfe that he confesseth that to bée geuen hym from another whiche he ministereth to other As if he shoulde saye R. The father is lyfe in déede so also am I the true lyfe forsomuche as the Father hath wholy inprinted hym selfe in me I will not reserue this lyfe whiche the Father hath geuen to me to my selfe aloane as a spightfull and enuious person but I will also communicate the same with the faythfull that euerye one which beleeueth in me may haue that life whiche I possesse through the Father For For this cause am I sent into the worlde that euerye one which beléeueth in mée maye be pertaker of all those good thinges and graces which through the Father I possesse by nature C. Let vs noate that hée framed this occasion also to their capacity with whom hée
ascended what is it else but that he descended first into the lower partes of the earth Hée which descended is euen the same also which ascended aboue all heauens Eph. 4.9 to fulfyll all thinges C. In that hée sayeth hée was first in Heauen it doeth not properlye agrée to his humanitye and yet notwithstanding hée speaketh of the Sonne of man But this is no vnwonted maner of speaking when twoo natures in Christe doo make one person and to attribute that to one which is proper to another 63. It is the Spirite that quickeneth the fleshe profyteth nothing The wordes that I speake vnto you are spyrite and lyfe It is the Spyrite that quickeneth M. This parcell contayneth a declaracion of those thinges at the which the Disciples were offended because they séemed harde C. For Christ teacheth that the Iewes receyued no profite by his Doctrine because the same being spyrituall they were but carnall hearers of the same But because this place hath béene diuersly expounded first of all it is needefull that wée haue the true and proper sence of the wordes whereby wée shal easely vnderstand the purpose of Christ In that hée denyeth the fleshe to profite any thing some doe amisse referre the same to the Iewes which were carnall Neyther doe they well whiche affyrme that the fleshe of Christe doeth profite vs nothing in that it is eaten but in that it is Crucifyed but wée must rather eate the same that it maye profite vs when it is Crucified B. Othersome vnderstande this of the Spyrite which the Apostles should receyue after the resurrection and Ascention of Christ affyrming that they had then the true sence of Christes wordes when that most excellent teacher of the trueth had replenished them with most ample knowledge of Christ But their opinion séemeth far better which thinke that these wordes Aloane or Of it selfe ought to bée ioyned therewith as if Christ should haue sayde The fleshe aloane or of it selfe profiteth nothing the which is agréeable to the matter it selfe C. For Christe hath simplye respecte to the manner of eating Hée doeth not therefore so speake as though there were no profite at all to bee receyued by his fleshe Flesh with out the spirite profiteth not but onelye pronounceth the same to bee vnprofitable if it bée remoued from the fleshe For whereof commeth it that the fleshe hath quickening power but because it is spyrituall Therefore whosoeuer stayeth in the terrestriall nature of the fleshe shall finde nothing in the same but that whiche is dead but they which lyft vp theyr eyes to the power of the Spyrite with the which the fleshe is endued shall féele by by theyr affection and by the experience of Fayth that it is not called quickening in vaine Nowe let vs sée how the fleshe of Christ is meate in déede and yet profiteth nothing Surelye it is meate because wée thereby haue gotten lyfe because in it God is pleased because in it wée haue all the partes of saluation complete it profiteth nothing if so bée we iudge and estéeme the same according to the nature and originall thereof For the seede of Abraham which of it selfe is subiect to death doeth not giue lyfe but it doeth receyue of the spyrite to geue vnto vs. Wherefore it doeth become vs also that wée maye bée truelye fed by the same to bring with vs the spyrituall mouth of Fayth The wordes which J speake vnto you are spirite M. Hée doeth not speake of the externall sounde of these wordes but of the sence and meaning of them and hée declareth that hée spake not carnallye of the carnall eating of his fleshe in the which there is no lyfe but spyrituallye of the power of the quickening Spyrite in the which there is lyfe C. In fewe wordes hée teacheth that his Doctrine is spyrituall for this word Spyrite is put for the Adiectiue spyrituall And that worde is called spyrituall which calleth vs vpwarde that the holye Ghoste being our guyde wee maye seeke Christ by Fayth and not in carnall sence in his heauenlye glorye For wée knowe that nothing of those thinges which are spoken can bée comprehended but by Faith It is also worthy to bée noted that hée ioyneth the Spirite with lyfe Hee calleth his worde lyfe of the effecte but he teacheth that the same shall geue lyfe to none but to him who spyritually receyueth the same for whosoeuer receyueth the same otherwise rather draweth to him selfe death than life To the godly this is a most sweete tytle of the Gospel that they are certifyed that the same is ordained for them to saluation they are notwithstanding herewithall admonished to shewe them selues méete Disciples For the woordes being receyued by fayth profite but without faith profite nothing at all 64. But there are some of you that beleeue not For Iesus knewe from the beginning which they were that beleeued not and who should betraye him But there are some of you M. The Lorde is wont to vpbrayd men with theyr vnbeléefe because there can no greater iniurye bée done to God than for men to doubte of his Fayth and trueth Christ againe blameth these men because they being deuoyde of the Spyrite doe wickedly depraue and corrupt his doctrine and by this meanes turne the same to theyr owne destruction For they might haue otherwise obiected and sayde Thou braggest that thy wordes are able to geue lyfe but wée sée no suche thing Hee sayeth therefore that they are a let vnto them selues For vnbeléefe as it is alwaye proud◠shal neuer reape any fruite in the words of Christ Vnbeleefe contemneth Christ because it doeth contemptuouslye despise them Hée sayeth not There are some of you which vnderstande not but hée sheweth the cause wherfore they vnderstand not There are sayth hée some of you which beléeue not and therefore they vnderstande not because they beléeue not By fayth wée are coupled togeather and by vnderstanding wée are quickened fyrst let vs sticke fast throughe Fayth that there maye bée somewhat to geue lyfe by vnderstanding For hée which stycketh not fast resisteth and hée which resisteth doeth not beléeue For howe shall he bée quickened whiche beléeueth not C. Whereas hée sayth onely some of them are vnbeleeuing when as almost euery one of them had his faulte hée séemeth so to saye to this ende least if there were any which as yet were curable they might thereby bée brought to dispayre M. Hée meant therefore by more gentle admonition to bring them to a better minde and not so to cast them of that euery one of them might bée made carefull to obtayne the gyft of Fayth For Jesus knewe from the beginning Bv. This the Euangelist putteth downe to amplifye the aucthoritye and magistye of Christ C. Least any man shoulde thinke that Christ dyd rashlye iudge of his auditors Many professed them selues to bée of his flocke but their sodaine falling awaye bewrayed theyr hipocrisie But the Euangelist sayeth that theyr vnbeléefe whiche was
to 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
he woulde not abrogate the office of the Lawefull Iudge C. Therefore they whiche gather herby that adultery is not to be punished by death by the same reason it is necessarie that they graunt that an inheritaunce ought not to be deuided because Christ would not make him selfe an Arbiter or vmpire in that businesse betwéene to brethren Yea lette euerye wickednesse be exempted from the punishementes of the Lawe Luk. 12.13 yf so bée Adulterers maye escape vnpunished then open the gate to treason to murther to rapine and theft Doth not the Adulteresse in bringing forth a bastarde doth she not I saye boath robbe the name of the stocke and familie and also transferre and carrie the heires right which commeth by laufull inheritaunce vnto others which are straungers This must néedes bée the roote of all euell when the wife which is geuen to her husbande to his greate reproche geueth her selfe to be defyled wherby she breaketh the holy couenant of God without the which there can bée no holinesse in this worlde M. Therfore this saying of Christe ought not to be taken for a defence of Adultery as though the same ought to be vnpunished among Christians Bv. As though the Lorde Iesus tooke vppon him the defence of Adulterers and minded by the preaching of the gospell to defende and mayntayne Adulteries But this is popishe Diuinity namelye that Christ in this place brought the Lawe of grace by which impunitye is geuento Adulterers And going about by all meanes possible to pull out of the heartes of all menne the grace of Christ the whiche the Doctrine of the Gospell commendeth vnto vs euerye where they onelye in this place preache foorth in some tune the Lawe of grace And why do they this but onely because they maye defyle other mennes wyues and escape vnpunished And all this commeth of their Deuillishe singlenesse and vowed chastitye who thincke it not expedient to haue a lawfull Wife But let vs noate that Christ so remitteth mennes sinnes that yet notwithstanding hée doeth not subuerte and ouerthrowe Pollitique order Iudgementes and punishments appointed by Lawes Bv. For the offices of the Iudge and of the Preacher are discrepaunt R. Not that the offices of the Gospell and of the sworde are contrarye within them selues but because the one is Ciuill respecting outwarde peace the other Diuine administering true peace of conscience Bv. If therefore the Magistrate had lawfullye condempned Adulterye Christe woulde not haue absolued the same Hée absolued her from sinne if shée repented but hée tooke not awaye the punishment and publique example Euen as also hée receyueth the penitent and faithfull Théefe into the fauour and grace of GOD Luke 23. but yet dyd not delyuer him from the punishment which hée had deserued for theft Goe and sinne no more M. Our Sauiour Christ doeth not here vpbrayde the sinnefull Woman neyther doeth hée exaggerate the fylthinesse of her faulte but quietlye sendeth her awaye from him with fewe and gentle woordes For her minde was vexed and troubled Of suche there must alwayes a consideracion bée had least by hipocriticall seueritye wée bring heauye and troubled mindes in to the pitte of desperacion But thou must deale otherwyse if thou haue to doe with a styfnecked and ostinate sinner Bv. Notwithstanding least any man shoulde thinke that the same free remission of sinnes was a geuing of libertye to sinne he by and by addeth a restraint from sinne C. Hereby wée gather what is the ende of the grace of Christe namelye that the sinner gods grace leadeth vs to repentaunce being reconsiled to God maye worshippe and serue the aucthour of his saluation in innocensie and holynesse of lyfe R. For the Gospel remitteth sinnes not because it is lawfull to sinne but to the ende wée might repent and walke in newenesse of lyfe C. Romm 6. For by the same worde of GOD when pardon is offered vnto vs wée are called to repentaunce Bv. They therefore which are receyued into the grace and fauour of GOD and whose sinnes are forgeuen them must take héede that they take not vnto them selues libertye and being taken out of the handes of their enemies let them sée that they serue GOD their delyuerer in holinesse and righteousnesse before him all the dayes of theyr lyfe M. And in that that Christ sayeth not Gooe thy waye and committe no more Adulterye but Goe thy waye and sinne no more wée are taught howe necessarye Innocency Righteousnesse and holynesse is to those that repent in so muche that wée shoulde not onelye abstayne from sinnes but also from all shewe of euell C. Finallye althoughe this exhortacion hath respecte to the tyme following 1. The. 5.22 yet notwithstanding it humbleth sinners by putting them in mynde of their lyfe alreadye past 12. Then spake Iesus agayne vnto them saying I am the lyght of the worlde hee that followeth mee doth not walke in darkenesse but shall haue the lyght of lyfe B. Because all Godlynesse and saluacion dependeth vppon this that we acknowledge the Lorde to bée one Christ and onely Sauiour he alwayes in all his Doctrine exhorted men vnto the same that hée might prouoke his hearers to beléeue in him and myght perswade them that at his handes lyfe and all thinges else was to bée sought for Herevppon hée called him selfe the bread which geueth lyfe vnto the world Iohn 6.51 For hée vsed Allegories and parrables for the common sorte of people that they might the better remember that which was spoken Herevpon also in the Chapter going before hée called all those vnto him which thirsted and promysed that all they which would come vnto him shoulde neuer thirst By all these thinges he taught that euerlasting lyfe and the holy Ghost which worketh in al men teacheth all thinges sanctifyeth and profiteth all thinges shall be geuen to him which receyueth Christ with a sure and vndoubted Faith Nowe he calleth him selfe lyght the which whosoeuer followeth hée can not erre This holy Ghost is that lyght of lyfe lyghting all men to that which is profitable for them leaste any man shoulde stumble in this worlde or least hée should goe astraye in the darkenesse of fleshelye desyres and of carnall iudgement C. And this is a glorious title of Christ when hée is called the light of the world Christ the light of the world For séeing wée are all blinde by nature there is set before vs a reméedye by which we being deliuered out of darknesse maye attaine to the true lyght And this benefite is not offered to one or twoo aloane for Christ preacheth him selfe to bée the lyght of the whole worlde that there might bée no difference betwéene Iewe or Gentile betwéene Circumcised and vncircumcised betwéene learned and vnlearned or betwéene bonde and frée M. Furthermore if Christ onlye be the lyght of the worlde then the whole worlde is in darkenesse subiecte to the Kinâ—dome of Sathan insomuch that neyther mans reason nor strength hath any lyght
M. Those thinges in the worde of the Lorde which concerned the Iewes they styll dissembled as that they should dye in their sinnes but those thinges which appertained to Christ him selfe or to his Father they malliciouslye prosecuted R. For hee sayde before If yee beleeue not that I am therefore importunatelye they enquire who he is when as before hée sayde that hée was the breade of lyfe the light of the world and had hytherto taught that hée was the sonne of God M. In so muche that they sayde thou testifyest of thy selfe but thy testimony is not true They had heard therfore inough whome hée had sayde him selfe to bée if so bée they woulde haue beléeued his wordes So that they doe not aske with this minde and purpose to knowe who hée was but to intrappe and snare him againe Bv. For they had séene and heard many thinges whereby they might haue knowne who he was if so bee their vnbeleefe and hardnesse of heart whiche is the roote of all euell had not let them Maliciouslye therefore and of the contempte of the person of Christ they aske him VVho art thou M. As if he shoulde saye Thou sayest that wee shall dye in our sinnes except we beléeue that thou arthe Whome makest thou thy selfe Whome shal we thinke thée to bée As though we were ignoraunt who thou art Thus are wée wonte to speake contemptouslye to those whome wée thinke doe too much exalt them selues aboue their state and who forgetting their owne imbecillitie and weakenesse waxe too proude that we maye saye VVho art thou A. All the Godlye oughte so long as they are in this worlde to prepare them selues againste suche questions as these bée whiche declare nothing but contempte after the example of Christ arming them selues with patience and not to bée vnmindefull of the woordes of the Apostle where hée sayth The worlde knoweth not you because it knoweth not him For if Christ were vnknowne vnto the world what maruaile is it if so bée his Disciples whome he hath chosen out of the worlde are neither knowne nor beloued of the same From the beginning M. M. This aunswere of Christ to many menne séemeth obscure and is diuerslye expounded of Interpreters Some vnderstand it so as if Christ had called him selfe the beginning Bv. but it is put aduerbiallye and is in stéede of this whiche we saye At the firste As if he should haue sayde I did not sodainlye arise but am come forth in the middest euen as I was promised long before And whatsoeuer I nowe speake it is agréeing with that whiche hath béene spoken in all ages To be shorte this aunswere consisteth of twoo partes for by this word beginning he comprehendeth all that time since the which the Lawe of GOD was geuen to the Fathers In saying also that he spake from the begnning hée ioyneth his present doctrine with the auncient Prophesies and teacheth that it dependeth vpon them Whervpon it followeth that the Iewes had no other cause of their ignoraunce than this that they beléeued not neyther the Prophetes nor the Gospell for euerye where Christ onely is set before their eyes They fained them selues to bee the Disciples of the Phrophetes and to haue respecte to the eternall couenant of GOD and yet they reiected Christe whiche was promysed from the beginning and offered him selfe before them 26. I haue many thinges to saye and to iudge of you yea and hee that sent mee is true and I speake to the worlde those things which I haue heard of him R. Nowe he vseth a commination or threatening against the contemners and deriders of his worde C. Because that hee sawe that hée lost his labour hée prosecuteth the matter no further but onely pronounceth that GOD wyl bée a reuenger of that Doctrine whiche they contemne because hée is the authour of the same as if hée should say Yf so bée I woulde accuse you your mallice and wickednesse geueth mée occation inough Bv. I might cast in your téeth many hainous offences but because I knowe that ye woulde bée thereby the worse C. I wyll nowe omit them But my Father whiche hath geuen mée aucthoritye to teache will doe his office and wyll defende his word from the wicked contempt of men Bv. For GOD is the euerlasting and infallible trueth C. To the same ende almost partaineth the saying of Christ which that of the Apostle Paule doeth where hée sayth 2. Tim. 2.13 If we bee vnfaithfull he abideth faythfull he cannot deny him selfe In fyne he threatneth the vnbeléeuing with the iudgement of GOD whiche discreedite his worde because it is necessarye that he defende his trueth And this is the true stabillitye of our Faith when we make God aloane sufficient to establishe the aucthoritye of his doctrine although the whole worlde doe reiect the same Whosoeuer they bée that presuming of this defence shall faithfullye serue Christ they maye bouldlye conuince the whole worlde of a lye And I speake to the worlde As if he should say Those things which I haue heard of GOD with whome I was before I came into the world I speake nowe in the worlde that nowe the contempt of my Doctrine maye redounde to the Ignominy of my Father Therefore the Gospell is the worde and reuelation of GOD vttered by the mouth of the sonne of GOD to the worlde The which veryly is a great commendacion of the Doctrine of Christ or of the Gospell the lyke whereof a man shall seldome fynd wherefore it deserueth to bée written in the heartes of the Godly in goulden letters C. Hée sayeth therefore that hée bringeth forth nothing but that whiche hée hath receyued of the Father who enioyned vnto him his office Moreouer by his example he prescribeth a common Lawe to the whole Church that no man might bée hearde but he which speaketh out of the mouth of God M. For if Christ hath spoken nothing in this worlde which hée hath not heard of GOD the Father by whome he was sente what mortall man maye teache any Doctrine in the Churche which is not come from God They therefore are sincere teachers in the Churche whiche can truely saye Those thinges which we haue hearde of the Lorde whose Ministers we are wée speake in the worlde the reast are to be shunned and auoyded as workers of iniquitye and seducers C. Wherefore as he noateth the peruerse arrogancy of men which intrude them selues without the word of God so hée instructeth armeth with inuincible constancy all Godlye teachers which are assured of their calling that hauing God theyr Captaine and defender they maye bouldly withstande all mortall men 27. Howbeit they vnderstoode not that he spake to them of his Father M. These wordes are put downe by the Euangelist in stéede of a Parenthisis to noate the dull vnderstanding of the hearers As if he shoulde saye The Iewes being blinde and deafe and therefore wanting theyr common sence vnderstande not as yet that Christe spake these thinges of his
thinges which pleased him or else that hée sayde that for so much as hée alwayes dyd those thinges whiche pleased his Father it might certaynelye bée gathered that hée was with him and that he left him not alone Bothe these constructions are true for the Father leaueth not those alone which doe alwayes those thinges which please him and hereby wée maye haue an assured iudgement that God is with vs if so bée we continuallye doe those thinges which please him C. Wherefore if we desyre to haue experience of the same presence of God wée must confourme our selues wholly vnto his wyll and gouernment For if so bée our sence and reason haue any rule at all because the blessing of GOD shal be wanting all our studies and labours shall haue euyll successe And if so be we séeme to haue good successe for a tyme yet notwithstanding the ende at the leangth shal be starke naught M. Many boast of the presence of the grace of GOD and thereby go about to iustifye all kynd of errours because the presence of the holye Ghoste is in the Churche whiche wyll not suffer the same to erre But howe much better were it hereby to proue the presence of the holye Ghoste namelye by theyr Godly and vertuous lyfe in the Churche C. Furthermore when Christ sayth that hée is not left alone he doeth after a sort complaine of the vnbeléefe of his countreye menne amongst whome hée founde almost noane which woulde bée his Disciples Notwithstanding hée sheweth that hée accounteth this one thing sufficient for him that hée hath God his reuenger So wée at this daye ought to bée of good courage and not to fainte because the faythfull are fewe in number For although the whole worlde withstande our Doctrine yet notwithstanding we are not alone Hereby also appeareth howe foolishe the boasting of the Papistes is who setting God asyde boast of their multitude Papistes boast of multitude A. As though the inuinsible and euerlasting trueth of GOD ▪ might bée oppressed by the contempt and multitude of men Therefore it is muche better to heare the voyce of Christ with his lytle slocke and to followe him than to imbrace the doctrine of Antichrist with the greatest part of the world 30. As hee spake these wordes many beleeued on him Bv. Christ hytherto taught moste plainelye both that his Doctrine was deuine sure and infallible and also that hée was the Sonne of GOD the lyght and sauiour of the worlde sent of the Father to illuminate iustifye and saue all them which beléeue in him And this playne and effectuall doctrine of the Lorde wanted not her fruite in the Churche For although the greatest parte of the people and the whole flocke of the Pharisees withstoode the Lorde yet notwithstanding many of all sortes of men beleeued on him The which verylye is the ende of all these thinges whiche hytherto haue béene disputed of namelye that wée also might beléeue in Christ Iesus the true sonne of the lyuing God the Messias the lyfe and lyght of the whole worlde C. Therefore when all hope is past there aryseth some fruite among so many lettes B. For there are Bées neuer wanting which sucke hony out of the flowers of Gods worde howesoeuer the Spiders drawe poyson out of the same M. Let vs learne therefore how that open contencion with the Aduersaryes cōcerning Religion wanteth not fruite if so bée rayling and taunting bée shunned and all thinges dyrected and disposed to the setting foorth of the trueth and to this example of Christ For although the mindes of the obstinate aduersaries receyue no profit who séeke not to know what is true and what false but onelye hunt after theyr owne priuate honour and gayne yet notwithstanding great profite may redoune to those which are sincere and indyfferent hearers of the controuersye Wee haue had experience of these thinges in our tyme in many places Wherevppon our Aduersaryes when suche disputacions should bée concerning Religion cause them to bée holden in secréete without any publyke auditory taking diligent heede least any of the common sorte of people shoulde heare any thing of the same As therefore they are not to bée commended or allowed which with impudent reproches and rayling more lyker players than Diuines doe not beutifye the cause of Christ but defourme it doe not manifest it but obscure it doe not commende it but make the same more odious euen so theyr mallice is to bee detested whiche eyther altogeather denye serious sober Godlye and moderate inquisition and discussing publikelye to bée had concerning the controuersies of our Religion or else do so limmite and bounde them that they serue nothing to the knowledge of the trueth leaste by any meanes the myserable Church might bée holpen C. Moreouer the Euangelist here improperlye speaketh of Fayth which was onelye a certayne preparacion to Fayth for hée commendeth them no farther than that they were proane and ready to receyue the Doctrine of Christ to whiche also appertayneth the next admonicion 31. Then sayde Iesus to the Iewes which beleeued on him Yf ye continewe in my woorde then are yee my verye Disciples Then saide Jesus Bv. Our Lorde and sauiour leauing the wicked Raylers and gently turning to those that beléeued taught them verye notablye what was néedefull and what they should doe M. This example speciallye pertayneth to the ministers of the worde that they also might séeke with all theyr power diligently to teach and to confyrme in the Faythe of the Gospell of Christ those whome they knowe to bée newly come to the doctrine of the Gospell In this businesse the Apostle dilligently applyed hym selfe as a thing most necessarye to be done calling it wateringe taking a similitude of young plantes which are often tims sette in the ground in vayne yf so be the dilligence of wateryng be not adioyned therevnto If ye continue in my worde B. It is likely that there were Ipocrites as most commonly it is séene among those whom the Lorde Iudged to he beléeuers Therefore to noate these and to confirme those which had truelye beléeued the Lord sayde If ye continue in my worde then are ye my very Disciples As if he should saye ye haue nowe hearde the worde and beleued if therefore ye perceuere in the fayth of this word and suffer not your selues to bee remoued from the faith eyther by the power of this worlde or by the offence of my crosse I will acknowledge you for my true dicsiples for they are not true Disciples which one while beleeue and within a litle while after when some offence or persecution aryseth go awaye Perseueraunce C. Here therefore firste of all Christe teacheth that it is not sufficient if so bee a man begine well except he procéede and perseuere vnto the ende And for this cause he exhorteth those which haue tasted of his doctrine to the perseueraunce of fayth when he pronounseth those to be his very Disciples whiche take déepe roote in
his doctrine onely and Apostleshippe Euenso Christ here defendeth rather the cause of his doctrine then of his person A. As yf he shoulde saye If in all my office I shewe my selfe a faythfull minister of God ye haue nothing to cloake your incredulytie with all and to excuse the same For I teache truely I shewe the wyll of my father vnto you no terrestriall or humaine thing can be founde in my doctrine therefore ye cannot conuince the same of a lye Wherefore If I tell you the trueth why doe ye not beeleue me If so be ye cannot Iustely speake euell of my doctrine why do yee refuse to beléeue the same R. By this place we learne that we ought to beléeue him that speaketh the trueth without all contradiction Certaine of the Iewes refused to heare Christ because hée Preached without Ecclesiasticall authority othersome because none of the Pharisées and Rulers heléeued on him many could not abide to heare him because he was a Galilean and the reast could not awaye with his doctrine because he regarded not the decrées and customes of the Fathers But the Lorde the aucthor of trueth vrgeth against all these thinges shewing that hée knoweth no reason that shoulde staye any man from beléeuing the truth Wherefore then doe not menne in our time séeke the trueth to what purpose doe they séeke for so many excuses If those thinges bée not true whiche the Ministers doe teache let them be confuted by euident argumentes if they bée true why bée they not quietly receyued One sayth this doctrine is new another sayth that it is Scismaticall another sayth that it appertayneth to the Pope to refourme doctrine others obiect the Fathers others the counsailes others Ecclesiasticall ordinaunces and some séeke to set custome against the Gospell But what néede these delayes Let them saye simplye This doctrine is not true but let them proue it also If they be not able so to doe why doe they not subscribe vnto the trueth Ye shall heare the cause 47. Hee that is of God heareth Gods words yee therefore heare them not because ye are not of God B. That is to saye He which hath the spirite of God he which is elected of God he heareth the worde of God and receyueth the same by Faith C. Now Christ more vehementlye inueyeth against the Iewes being assured of the trueth of his doctrine For theyr impietye was not obscure when they were so obstinate in reiecting the word of God He had shewed that nothing coulde bée obiected vnto him which he had not taught out of the mouth of God he concludeth therefore that they haue noe felloweshippe with God because they here not R As if he shoulde saye Therefore ye doe not beléeue because ye are not the children of God but the Children of lying Sathan Yée are not borne of God and Therefore it is no merueile yf ye receiue not my wordes which am the Sonne of God For he which is of God heareth gods worde 1. Cor. 44. but he which is of Sathan contemneth the truth of Gods worde Bv. There is therfore no other cause why ye heare not the words of God which I speak neyther receiue nor beléeue them than this because ye are not borne of God but of the Deuell M. To be of God in this place is not to be borne or regenerate by the Spirit and word of God but to be elected and predestinate to lyfe before the Creation of the worlde Act â—3 â— wherevpon also the christian faith is called the fayth of the elect And they are sayde to haue beléeued so many as were foreordayned vnto lyfe So that although they are by nature blinde and the children of wrathe yet notwithstanding when the time of their calling commeth they receyue that grace of the holye Ghoste whiche some call the preuenting spyrite and their hartes are opened that they maye receyue the séede of Gods worde through the which being apprehended by Faith they are iustifyed and regenerated Example of this wée haue in the Mayde that wrought purple of whome Luke testifieth in the actes of the Apostles C. By this place therefore wée are taught that there is not a more manyfest sygne of a reprobate mynde than whan a man cannot beare the doctrine of Christ although otherwyse in the shewe hée séemeth to bee an Aungell Whereas if so bée wée willingly imbrace the same wée haue as it were a visyble sygne of our election For hee which hath the worde hath God him selfe but he whiche reiecteth the same depriueth him selfe both of lyfe and also yf righteousnesse Wherefore we ought to feare nothing more than least we fall into this horrible Iudgement A. For it is no light commination where with Christ threatneth the Iewes saying The kingdome of God shal be taken from you Mat. 21.43 and geuen to a Nation that wyll bring forth better frute of the same 48. Then aunswered the Iewes and sayde vnto him Saye we not well that thou art a Samaritane and hast the Deuell M. This aunswere of the highe Priestes Scribes and Phariseis containeth an impudent malicious sclaunder C. More and more they bewraye how that they are bewitched of Sathan who being plainlye conuinced yet notwithstanding are not afrayde to rushe foorth euen through the middest of desperation B. Thus is conuicted impietye wont to fare when it is not able to aunswere to the trueth then it falleth to rayling and sclaunder They were manifestly proued to be the children of the Deuell therefore they reply againe without any shew of truth that the Lorde was a Samaritane and had the Deuell Meaning by this double sclaunder to declare that Christ was a detestable man and lead with an euyll spyrite Because the Iewes accounted the Samaritanes for Apostatas and corrupters of the Lawe so often as they intended to defame any man they woulde call him a Samaritane Nowe therefore because they had no greater cryme wherwithall they might defame Christ they rashlye and without iudgement vse that common reproche R. As if they should saye What Darest thou defende the trueth of thy doctrine before vs séeing thou art worse than any Heretique or Apostata For thy doctrine is the doctrine of Sathan and not to GOD thou speakest of the Deuell and not out of the mouth of God For we are holy people a Priestlye stocke a holye Nation and suche a Nation to whome God hath whoally geuen him selfe but thou according to the manner of the Samaritanes pronouncest vs not to bée of God it must néedes be therefore that thy false doctrine is of Sathan Bv. The lyke reproches and sclaunders they cast foorth at this daye who are gréeued at the Preaching of the Gospell For they call the Preachers of the Gospell Apostataes sedicious personnes Scismatikes workers by Deuelles Seducers and such lyke R. least the wicked and vngodly might séeme to haue no cause of their vnbeléefe 49. Iesus aunswered I haue not the Deuell but I honour my Father and
your selues whoale yée abide desperate M. They were therefore blinde wherevpon in another place he calleth them blind leaders of the blind but not as were the Idiots and simple sorte Mat. i5 i4 otherwise he would haue sayde as he sayth here They should haue had no sinne yf so be they had béene blind and Ignorant of the sacred Scriptures as were the vnlearned C. Notwithstanding when he sayeth that they which are blind haue no sinne he doth not therby excuse Ignoraunce as though it were no synne only he geueth vs to vnderstande that the disease maye haue a remedy when the same is felt in time because when the blind man commeth to be restoared to his sight the Lorde is ready to helpe R. As if Christ shoulde haue sayde if so be you knewe your blindnesse the synne of vnbeléefe would not abide in you but puttinge awaye infidellitie yee woulde beleeue in mée but because yee doe not knowe your blindnesse therefore ye abide vnbeléeuing C. For they are incurable who hauing no feeling of their synnes despise the grace of God R. Therefore that is horrible blindnesse to be Ignoraunt of our blindnesse euen as not to knowe our sickenesse is almost a disease incurable the which we may behould in mad men And as the firste step to recouer helth is to acknoweledge our Infirmitie euenso the first steppe to Fayth is to knowe our impietie and Ignoraunce i. Ioh. i 8 To this effecte appertayneth that which saint Iohn hath writen in another place saying If we confesse our sinnes he is faithfull and Iuste to forgeeue vs oure sinnes and the bloud of Iesus Christ his sonne shall cleanse vs from all Iniquitie B. Wée sée also here playnly that hée condemneth this synne namely the refusall and contempte of the trueth when men knowe the same wherevpon there is no doubt but that they shall haue pardon remission with saint Paule which sinne only by ignoraunce and either neglect the trueth or else persecute the same The truth shal be knowen at the length to the reprobate in suchwise that they them selues shall saye they sée and shall haue all collers and pretence of Ignoraunce taken awaye from them Suche also were these Phariseis They had heard those thinges of the Lord and saw such thinges in him that their mindes were constrayned to acknoweledge him to be a Prophete of God and yet for all this Sathan did so carry them that they did persecute hym with mortall hatered Therfore their sinne remained Sinne against the holye ghost without pardon or remission they hauing synned agaynst the holy Ghost setting them selues so openly against the words and déedes of the Lord. Bv. We haue also here a sure and infallible Iudgement of the trueth pronounced against the maintainers of frée will For yf these men were blynd that is to say if they knewe their seruitude infirmity and corruption by sinne they shoulde be illuminated by the grace of Christ but now because they sée that is because they boast of the strength of the fleshe and do not only magnifie the grace of Christ blyndnesse and syn remaineth in them And hée sayth plainly Your synne remayneth For in saintes also there is synne but it is taken awaye it is not imputed it doth not remaine in the wicked only there remaineth sinne and damnation M. There is therfore a passing synne and a remaining synne To this effect parteyneth this saying He which beleeueth in the Sonne hath euerlasting lyfe but hee which beleeueth not the Sonne shall not see life but the wrath of God abydeth on him Let vs therfore beléeue in the Sonne of God let vs confesse vnto him our sinnes that we being illuminated by him and absolued from our sinnes wée may come at the last to that light which no man can attaine vnto ⧠The tenth Chapter 1. Verely verely I saye vnto you hee that entereth not in by the Doore into the Sheepefoulde but clymeth vp some other way the same is a Theefe and a Robber Verily verily J saye vnto you M. BECAVSE the Priestes Scribes and Pharisées did not onely submitte themselues vnto Christ but also did chaleng vnto themselues power and aucthoritie ouer the people of God euen as if they had bene their true pastours and guides and therefore coulde not abyde that the vnlearned multitude shoulde beléeue in Christ and shoulde follow him as shéepe doe theyr sheapehearde the Lorde doth verye well boath to the confusion of false pastours and also to the confirmation of the simple propounde all this whole matter after the manner of a Prouerbe by which hée doth describe what difference there is betwéene true and false pastours whiche take vpon them the office of féeding the Shéepe C. And because the fewnesse and small number of the faythfull might muche discredite hys doctrine hée goeth about to proue that not all which vsurpe office in the Churche are to be reckoned in the number of Pastours and sheepe Shepe and the Sheaphearde but that the true Pastours are discerned from reprobates and the true shéepe from those that bee counterfaytes by thys marcke if so be that hee bee the onelye scope and the beginning and ending of all thinges This admonition is necessary for all ages and times but especially for this our age For there is not a more pestilent plague to the Church than when wolues créepe in vnder the cloake of pastoures Christ doth plainly here deny them to be counted for pastoures which boast that they ought so to be taken and accounted of or that they ought to be nombered among the shéepe which glory in externall signes He speaketh here of the Iudaicall Church and in this poynt there is noe greate difference betwéene that and oures He that entereth not in R. Christ doeth not by naked and bare wordes euen at the first teach that he is a shepheard but by this parable suspendeth the mindes of his auditoures that afterwarde by the exposition of the same he might make that which in the beginning they heard not without admiration and a desier to knowe to sinke deper into their mindes C. But they doe foolishly which discus very curiously euery part of this parable Let it therefore suffice and satisfie to hould this summe namely that forsomuch as Christ maketh his Church like vnto a shepfould into the which God gathereth all his shéepe together he compareth himself to a dore because there is no other enterance into the Church than by him Herevpon it followeth that they are good Pastoures which lead the right waye vnto Christ they which geue them selues to Christ aloane are rightly sayd to be gathered into Gods shepfould and to be of his flocke Moreouer all this is referred to doctrine For seeing in Christ all the treasures of wisdome and knowledge are hid he which swerueth from him is neither in the right waye nor yet is like to enter in by the dore Therefore we shall easyly know which is the true Church and who
And all these thinges are found by fayth in Christ If any man by reason of sinne Faith findeth Pasture doth hunger after righteousnesse If any man by reason of affliction doe hungar after consolation If anye manne by reason of death doe hunger after lyfe hée shall fynde pasture in Christ that is to saye righteousnesse consolation and life M. he shall enioye all the benifytes of the kingdome of heauen and shall be satisfyed at the full A. This is euen the verye same whiche hée expressed at a nother time saying Ioh. 6.35 Hee wich commeth vnto mee shall not hungar and hee which beleeueth in mee shall not thirst Bv. Reade also the thrée and twentie Psalme 10. A Theefe commeth not but for to steale kill and to destroye I am come that they might haue life and that they might haue it more aboundantlye By a sertaine Antithesis Christ compareth his worde and Gospell with false doctrine C. And doth as it were pull vs by the eare lest falling a sléepe the ministers of Sathan do circumuent vs before we be aware For our ouermuch securitie bringeth to passe that béeing naked on euery side we are in the daunger of false doctrines because we are not circumspect and fearfull ynough of so many false teachers It is not without cause therefore that oure sauiour Christ affirmeth that false teachers how smoothely soeuer they insinuate them selues doe alwayes bring with them dedly poyson to the ende we might bée the more carefull to driue them awaye A. The like admonition the Apostle Paule geueth vs saying Take hede that no man spoyle you through vaine Philosophy Againe he saith now I besech you brethren marke them which cause deuision and geue occasions of euell Rom. 6 i7 contrary to the Doctrine which ye haue lerned and avoyde them For they that are such serue not the Lord Iesus Christ but their owne belly and with sweete and flattering words deceiue the harts of the Innocentes Also he sayeth For such false Aposteles are deceitful workers transformed into the Aposteles of Christ And no meruaile For Sathan himselfe is transformed into an Aungell of light 2 Cor 11.13 Therefore it is no great thing though his Ministers be transformed as the Mininisters of righteousenesse whose ende shal be according to their workes Bv. These thinges are applied vnto those which séeke not after Christ and enter not in by the dore These verely robbe God and Christ of his honour For when they ought to haue geuen the worde of God and the Doctrine of the Gospell to the Church whereby they shoulde haue learned that al fulnesse is in Christ who is geuen to vs of God to bee wisedome righteousenes sanctification and redemtion they in stéede of these did set before men 1. Cor. i. 13 humaine inuentions the decréese of the Fathers and of the Church whereby they might learne that men are Iustified by works and merits that they are acceptable vnto God by monasticall vowes by the Intercession and worshipping of Saintes by the cellebration of the masse by Indulgencis and pardons which they sell for great sums of mony in the meane time defrauding and spoyling the â—oore R. They repeate the wordes of the Gospell but withal they adde their owne inuencions concerning the satisfaction of workes the merites of Saintes the paine of Purgatorye and concerning the toyes of the Masse by which they deceyue seduce and at the last slaye the consciences of men which heare them Bv. For they them selues kyll mennes soules as when they preache saluacion where no saluation is lyfe where there is nothing but death grace where there is nothing but wrath kylling the sincere confessours of the Euangelicall doctrine And aboue all thinges they take from the Shéepe theyr lawfull libertye and doe oppresse them with vniust and cruell Lawes shewing them selues in all thinges to bée Tyraunts and not Shéepheardes Against Such Sheapheardes the Lord speaking by the Prophete sayth Ezec 34.2 zach xii 5 VVoe vnto the shepheardes of Israell that feede them selues should not the Shepheards feede the flockes Ye eate the fatte and cloath ye with the woll ye kill them that are fed but ye fede not the Sheepe Now let all those which at this daye glory and boast of the title and name of Pastours try and examine their manners disposition wordes and déedes and let them Iudge hereby whether they bée Shéepheardes or théeues and Murtherers I am come that they might haue life Bv. This he addeth to the wordes going before by an Antitheses or comparison As if he shoulde saye I came that the sheepe might haue lyfe and the same aboundantly and eternally And by life he vnderstandeth al those benefits which the faith and dilligence of Shepeheards geueth vnto the Shéepe but especially euerlasting lyfe which Christe Iesus the Prince of sheapheardes only geueth Ezec 34 i6 22. I will feede my Sheepe sayeth the Lorde I will seeke that which was loste and bring againe that which was driuen away and will binde vp that which was broken and will strengthen the weake C. This Christe applyeth to him selfe and geueth vs also to vnderstande that they only are geuen ouer for a pray vnto Théeues and wolues which will not bee with in the reach and compasse of his Shéepehooke and to comfort vs the more he promiseth lyfe yea euerlasting lyfe to those which wil not fal away from him And verely the more that a man profiteth in the faith the more nere he commeth to the fulnes of life because the Spirite groweth in him which is life NotwithstaÌ„ding there are some which referre this more ample life to that which immediatly followeth this present life when death hath neyther place nor power 11. I ame the good Sheapheard A good Sheapheard geueth hys lyfe for the Sheepe Bv. Nowe the Lord goeth forwarde to explicate the rest also of the propounded parable He had sayd He which entereth in by the dore is the Sheapheard of the Sheepe and strayght after that he sayd I came that they might haue life and that they might haue it more aboundantly and nowe more plainly he expoundeth all these thinges and sayth I am the good Sheapheard which enter in by the dore â–ª and which do all thinges lawefully and not by subtiltie I teach that truthe and saluation ought to be sought there where in deede it is to be found that is to saye with me which am the true liuely and most mightie Sonne of God M For I am that good Shephearde of whom the Prophetes haue Prophesied in diuers places Esay 40.11 Eze. 34.23 Christ therefore tooke vppon him the person of a Shepheard and preacheth him selfe to be the only Sheapheard as in very déede this honoure and title belongeth vnto none but to him For so many as are faithfull pastoures of the Church because he raiseth them vp hée endueth them with necessary giftes gouerneth them with his spirite and worketh in them the which let not but that he
tyranny towards another mans flocke M. Christ vseth the present tence to declare that he is readye to suffer death for his sheepe 16. Other sheepe I haue also whiche are not of this foulde them also must I bring and they shall heare my voyce and there shal be one sheepefould and one sheephearde Other Sheepe I haue C. There is no doubte but that in speaking these wordes he had respeect vnto the Gentiles Bv. minding to shew that the Gentiles also pertayned to the congregation of Gods people But wherefore then and howe doeth he call them other shéepe Which are not of this foulde Of what fould I pray you were they not were they not of the Shéepfoulde of Christ No verilye but of the shéepfoulde of the Iewishe Sinagogue C. For he calleth the gathering togeather of the olde people a Shéepfould by which collection they being taken from among other Nations of the worlde grewe to one bodye and the people of God For God dyd so seuere the Iewes to him selfe from among other people that by Rites and Ceremonyes he dyd as it were hedge and fence them in least they should bée mixed with the vnbeléeuing howbeit the doore of the foulde was the frée couenaunt of God concerning euerlasting lyfe established in Christ Therefore he calleth them other shéepe which had not the same marke but were of another kinde The summe is this that the Pastorall office of Christ is not shut vp in a corner of Iewrye but is extended to the whole worlde Bv. For the shéepe of Christ are not onely in Iewrye and in Galilee but in all places of the worlde For as there are many wolues within the Church so without there are many shéepe C. For the vnbeléeuing in them selues can be thought nothing lesse then shéepe Wherefore this doeth appertaine to the secréete election of the Father because we are shéepe already vnto God before we feele him to be our sheapheard euen as in another place we are sayde to be enemies vnto God at such tyme as he loued vs. For the which cause also Paule saith that God rather knewe vs than we him Gala. 5.10 M. They therefore which at the first were farre from God are made neighboures and Cittezens of the Saintes and of the houshoulde of GOD by Faith Them also must J bring C. Hée geueth vs here to vnderstand that Gods election is sure insomuche that nothing can perishe whiche hée woulde should bée saued For the secreete counsaile and purpose of GOD by which menne are ordained to lyfe is in due time made manifest by calling and this calling also is effectuall when GOD by his spirite regenerateth to him selfe those to bée his children which at the first were borne of fleshe and blood M. Furthermore Christ challengeth this bringing or leading of the shéepe to him selfe when as notwithstanding hée doeth the same by the Ministerye of the worde and by working of the holy ghost Wherevppon Paule also calleth the Apostles Ministers Ioynt-workers or fellowelabourers of God i. Cor. 3.9 Christ therefore bringeth his shéepe by the ministerye of the worde and by the operation of the holye ghoste by which hée inspireth openeth illuminateth regenerateth and gouerneth the heartes of the elect Question C. Notwithstanding here it maye bée demaunded howe the Gentiles were brought that they might be infolded with the Iewes For it was not méete that the Iewes shoulde reiect and forsake the couenaunt which GOD had made with their Fathers that they might become Christes Disciples againe it was not méete that the Gentiles shoulde bée vnder the yoake of the Lawe that being ingraffed into Christ they might be associate with the Iewes Here we must learne the distinction betwéene the substaunce of the couenaunt and external accessions Aunsvvere or commings to For the Gentiles coulde not otherwise come to the Faith in Christ than by imbracing that euerlasting couenaunt in the which was founded the saluation of the worlde Thus were these prophesies fulfilled Esai 19.18 In that daye shall fiue Citties in the lande of Egipte speake the language of Canaan And againe In those dayes shall tenne menne take houlde out of all languages of the Nations Zach. 8.23 euen take houlde of the skirte of him that is a Iewe and saye wee wyll goe with you Also it is sayde that they shall come from farre and ascende into mount Sion Therefore was Abraham called the Father of many Nations Math. 8. xi because there shoulde come from the East and from the West and rest with him in the kingdome of God And thus wée are ioyned to the Iewes in the vnitye of Faith as touching the substaunce but the Ceremonies are abolished least they should let him from reaching forth his hand vnto vs. And they shall heare my voyce Bv. That is to saye They shall receyue the doctrine of the Gospell For because they are of God therefore they knowe the voice of God M. Therefore as it is the office of Christ to leade and gouerne vs so also it is our duties to obaye him The shéepe by nature heare the voyce of the sheaphearde and the elect haue the same propertye not by the benefite of their first Natiuitye but by the gift of God For he which before wée were borne chose vs to life the same also endued our mindes with this that when the howre of our calling commeth wee should heare our heauenly Sheaphearde calling vs and should follow his voyce Thus it is written And they beleeued Actes i3 i4 so many as were foreordained to lyfe Notwithstanding we must take héede least we iudge any man rashly as though he should not appertaine to the number of the elect which doth not come without delaye being called to the kingdome of God For the Apostle Paul dyd strayte waye beléeue and obeye the Gospell Gala. i xlij It is most certaine that they are Gods elect and chosen which heare the voyce of this Sheapheard but it is not by and by so certaine that they are Reprobates which do not forth with heare but make delaye for a tyme. And there shal be one sheapfoulde Bv. When the Gentiles haue receyued the Euangelicall Faith they shal be associate and ioyned to the faithfull people of the Iewes and so of them bothe there shal be one foulde that is of the Iewes and Gentiles there shal be one Church One God sayeth Paul one Fayth Ephe. 4.4 and one Baptisme Therfore we must bée one euen as we are called into one hope Vnitye of the Church M. Hereby we sée whereof the vnity of the Churche of Christ consisteth of the which the Papistes bable and prate so muche at this daye They place the vnitye of the Churche in the Catholike obedience of the Bishop of Rome as though this were the true vnitye of the members of Christ to be vnder the Bishoppe of Rome as vnder the vniuersall heade and to vse these Rites in the Churche which were brought in by
a dead man that one should take a Iorny for him A man that should so speake might seeme to humaine reson very foolish But the sonne of God speketh another manner of thing when he sayeth Let vs go vnto him The comming of the son of God to a dead man is not in vaine for he bringeth life with him In the end of the world he shal com to dead men and raise them vp to life which the strength of mortall men could neuer doe R. Wée see also howe great care Christ hath for those which are his Lazarus is sicke Dyeth and féeleth not the helpe of Christe but yet neuerthelesse Christe speaketh of him and is very carefull for him And his care is not in vaine For Lazarus shal be raised from death A. The life commeth with spéede to put death to flight 16. Then sayde Thomas whiche is called Didimus vnto hys fellowe Disciples let vs also goe that wee maye dye with him Then saide Thomas R. This exhortation of Thomas procéeded rather of rashnesse then of fayth C. Hytherto the Disciples had gone aboute to withhoulde Christe and nowe Thomas is ready to followe but withoute Faith At least he doeth not arme and comfort him selfe with the promise of Christe to followe him ioyfully and with a good courage For these wordes Let vs also go that we maye dye with him shewe that he rather despayred than beleeued seeing they should haue bene assured of life M. The Lorde sayde not I goe to dye in Iury but I goe to raise vp Lazarus Thomas therefore should haue sayd let vs go that we maye see the glory of God rather then let vs goe and dye with him Howbeit the pronoune Relatiue hym maye be expounded as well of Lazarus as of Christ But if we expound it of Lazarus then is it spoken Ironice as yf he had sayde What shall yt profite vs to goe thether except we cannot otherwise shewe the dutie of friendes than if wee dye with him But many like better of another sence wich is that Thomas refused not to dye with Christ But this sprang of rashe zeale because he ought rather to haue bene encouraged by the faith of the promise Moreouer in that he saith Thomas was called Didimus is not so to be vnderstoode as though Thomas were his proper name and Didimus his sir name For the same which the gréekes call Didimus the Hebrues call Thomas 17. Then vvent Iesus and found that hee had lyen in his graue fovvre daies allreadie M. The Lorde so appoynted his Iorny that he came to Bethanie the fowrth daye after the departure of Lazarus It is likely that Lazarus was dead too days before Christ toke his Iorney and that he spent other two dayes before he ended the same He might haue come sooner but hee rather desyred to finde him dead than sicke and to haue lyen fowre dayes in the Sepulcher than two dayes that he might the more euidently declare his deuine power and therefore he would not come vnto Bethany before the fowrth daye after his disceasse 18. Bethanie vvas nie vnto Hierusalem aboute a fifteene furlonges of C. The Euaungelist dilligently prosecuteth those thinges which serue for the the sertaintie of the stoary He sheweth how nere Ierusalem was to the village of Bethanye lest any man should marueile that many of his frends came from thence to comfort the Sisters whome the Lord would haue to be witnesses of the miracle For although they were mooued herevnto by the duty of humanitie yet notwithstanding by the secrete counsaile of God they were gathered there together for another ende leste that the resurrection of Lazarus should be obscure and vnknowen or should haue only domesticall witnesses Bv. Therefore God by his wonderfull counsaile and forsight chose this place in the which the greatest miracles that euer Christe wrought was shewed that whether the Phariseis would or no the very déede it selfe might proclaime and prooue Iesus to be the Sonne of the lyuing God C. But hereby appeared the wicked ingratitude of that people who by and by forgot so manifest a shew token of the power of God done in so open and knowen a place in so great an assembly of men and almoste at the gates of the Cittie Naye the Iewes maliciously shutting their eyes would not sée that which laye open before their eyes to be seene And it is no newe thing that those men which so gréedely desyer miracles shoulde bee dull and senceles when they come to the consideration of them The distaunce betwéene Hierusalem and Bethany of the which mention is made here was lesse then two miles For a furlong contayneth syx hondered foote that is to saye a hoondered and fiue and twentie paces 19. And many of the Iewes came to Martha and Marie to comfort them ouer their Brother M. what manner of persones these Iewes were we shall sée in that which followeth C. Their only purpose was to comfort the sisters for their dead brother but God as we sayd before had another purpose And hereby it doth appeare that the house of Lazarus and his sisters was very sumptuouse and well furnished for entertainement Also because it is a naturall thing that the death of kinsmen and frendes should cause sorrowe and mourning this duty of the which the Euaungelist speaketh is not to be discommended except the same doe excéede i. Thes 4 A. Necessary therefore is the exhortacion of the Apostle when he willeth the Faithfull not to excéede in bewaling the dead M. It is also to be noated that the Iewes knowing not howe to benefite the dead sought so much as they could to comfort the liuing And this was the manner of the Church of the faithfull in ould time at their funeralls but after that the spyrite of errors of superstitions and of gaine crept into the mindes of the Bishopes and Prelates that which our Elders vsed to the consolation of suche as were aliue was tourned to obsequi and helpe of the dead 20. Martha as soone as shee heard that Iesus was comming went out and mette hym but Marie sate still in the house M. The Euaungelist goeth forward in the narration of the history And hée beginneth the story of Martha whereby it doeth appeare that shée was principall in the gouernment of the house eyther for that shée was the elder or for some other cause In this Martha we haue an example boath of hospitallitie and also of reuerence Martha met Christ boath as a gheste and also as her Lord and thus are wée wont to goe forth and méete our frendes to entertaine and welcome them frendly So Abraham and Lotte met and entertained their ghestes with Ioy. So the Subiects goe forth to méete with kinges and Princes Gen. 18 i Gen i9 i Fyrst of all therefore let vs be frendly in entertaining our frends and ghestes and loyall with reuerence towards our elders and betters C. Notwithstanding it maye be that Martha went forth of the house to
though he were dead yet shall hee liue Bv. Nowe Christ more plainelye reuealing himselfe sayth that he cannot onely by his prayers obtaine lyfe but also that hée is the lyfe it selfe of all that beléeue yea the liuing God which can rayse from the deade and preserue in life M. Hée knewe that Martha hadde not as yet the true knowledge of him and that therefore shée thought of the resurrection as did the rest of the Iewes who although they beléeued that the same shoulde bée yet notwithstanding by whose power the same shoulde bée they knew not because they wanted the true knowledge of Christ Wherefore that hée might signifie vnto Martha that hee was the rayser vp and quickener of deade men by whome the resurrection of the deade shoulde bée and whiche coulde also at that present restoare hir deade brother vnto life hée sayth I am the resurrection and the life B. that is to saye the authour of resurrection and lyfe and that power of GOD to rayse and to quicken As if hee shoulde saye Why hast thou respect vnto the resurrection to come concerning the which thou hast such an opinion as though it were not to be wrought by my power If thou knewest mée thou wouldest also knowe that I haue power geuen mée to rayse vp and to quicken and therefore wouldest nowe desyre mée to raise vp thy brother C. Therefore fyrst of all Christ affirmeth himselfe to be the resurrection and and the lyfe and afterwarde hée expoundeth boath partes of the sentence seuerallye In the fyrst parte hée calleth himselfe the resurrection because by order men are restoared from death before they are in the state of lyfe And verilye all mankinde is ouerwhelmed in death Therefore no man shall haue life but hee which is fyrste risen from death So Christ teacheth himselfe to be the beginning of life and afterwarde hée addeth that the perpetuitie of lyfe is the works of his grace And the exposytion which followeth straight after sheweth plainely that hée spake of spirituall lyfe as He that beleueth on me Wherefore then is Christ the resursurection because hée doth regenerate the Children of Adam which were alienate from GOD by synne that they may beginne to leade a newe lyfe of the which wée haue spoken in the fifte Chapter going before And the Apostle Paule very notabelye interpreteth this place in the seconde Chapter of his Epistle to the Ephesians Let them bable then what they liste which affyrme that men are prepared by the motion of nature to receiue the grace of God It is as much as yf they should saye that the dead walke Faith is the resurrrection of the soule For wheras men haue lyfe breath sence vnderstanding and will the same tendeth to destruction because there is no part of the soule which is not corrupted and maymed And so it commeth to passe that death euerye where hath the vpper hande and kingdome For the death of the soule is an alienation from God Therefore they which beléeue in Christe whereas they were deade before beginne to liue because Fayth is the spirituall Resurrection of the soule and doth after a sorte animate the soule it selfe that it maye liue vnto God according to this saying The dead shall heare the voyce of the sonne of God and they that here it shall liue It is a notable titel of faith verely that Christ powring life into vs deliuereth vs from death 3. King i7 4 Kin 9.4 M. And that whiche Christ testifieth of him selfe can belong to no other We doe reade that holy men haue raysed vp some from the dead Rom. i5 i7 i Cor i5 21. as Elias and Elizeus But yet none of them was the resurrection and the life but Christ only 26. And vvhosoeuer lyueth and beleueth in mee shall neuer dye Beleeuest thou this The Lord Iesus had spoken two things which he orderly expoundeth He proued him selfe to be the resurrection when hée taught that life is restoared to the dead by faith C. Now followeth the exposition of the second member namely howe Christ is the life because he neuer suffereth the life which he hath once geuen to decaye but preserueth the same vnto the ende For what should become of men in so greate fragillitie of the fleshe if so bée they hauing once gotten life should bée left afterwarde vnto them selues Therfore it must néedes be that the continual state of life be founded vpon the power of the same Christ that he maye finishe that which he hath begon And the faithfull are therefore sayde neuer to dye because their mindes béeing renued with the incorruptible séede haue the spirite of Christ abyding in them by whiche they liue dayly For although the body be subiect vnto death because of sinne yet notwithstanding Rom 8 i0 the spirite is life for righteousenesse sake 2. Cor. 4 i6 Yea though the outward mâ—n perish yet the inward man is renued daye by daye And death it selfe is to them a sertain deliuerance from the seruitude of death Death is a deliuerance from the seruitude of death Iohn 5. R. There is no cause therefore whye they that beléeue shoulde feare and abhorre death because they haue passed already from death to life Beleeuest thou this C. Christ séemeth at the first sight to speake therefore of the spirituall lyfe that he might withdrawe the minde of Martha from her present desier Martha desiring that her brother might be restored to lyfe Christ aunswereth that he is the author of a farre more excelent lyfe because by his heauenly power he quickeneth the soules of the faythfull But there is no doubt but that he speaketh of a double grace Generally therfore there is no doubte but that he commendeth the spirituall lyfe which he geueth to all those that are his but hereby he ment to geue a tast of that power which he woulde afterwarde declare in raising vp of Lazarus M. And Christe knewe what Martha beléeued and what shée beléeued not he doeth not demaund therefore this question to the end he might learn but that he might drawe from her a confession of that fayth which he knew to be in her at that tyme. For it is not ynough for vs to beeléeue with the hart but it is also required that we confesse that with the mouth whiche we beléeue with the harte A. Furthermore Christe saith not vnderstandest thou this But Beleuest thou this For the ministers of God cannot be vnderstoode except they be vnderstode by faith 27. Shee sayde vnto him Ye Lord I beleeue that thou arte Christe the sonne of the liuinge GOD whiche should come into the world M. It séemeth that Martha vnderstoode not the wordes of Christ and that shée knewe not that which shée sayde shée beléeued namely what it is to be Christ the sonne of God Neuerthelesse there is no doubte but that shée had that Faith in Christ that shée doubted nothing at all of his wordes C. And to prooue that shée beléeued the
him to be sent of GOD and to wyll his Fathers wyll and also to bée equall with him in power For he wrought other myracles also without prayer Mar. 9.25 as when hée sayde to the Deuell Math. 8.2 come forth of him and to the Leprouse man which sayde If thou wilt thou canst make mee cleane Math. 9.6 I wyll bee thou cleane And to him that was sicke of the Paulsey Aryse take vp thy bed and walke Luk. 7.8 A. In lyke manner when hée raysed vp the Widdowes sonne from death we reade not that he prayed but sayde onelye Yong man I saye vnto thee aryse Mar. 5 4i Neyther yet when he raysed vp Iayrus Daughter Therefore although he could haue raised vp Lazarus with the wagging of his finger yet notwithstanding thus it behoued all thinges to be done because of the people whiche stoode by 43. And when hee thus had spoken he cried with a loude voyce Lazarus come forth M. He woulde haue all men heare with what words he raysed vp the dead man least any man should thinke that he dyd any thing supersticiouslye or by magicall arte Furthermore it was also necessarye that they shoulde heare howe constantly and without doubting with great confidence and aucthoritye he commaunded the dead man to aryse and to this ende he cryed aloude C. And whereas he toucheth not the dead body with his hande but cryeth onelye with a loude voyce his power therein doeth more manifestly appeare and withal he commendeth vnto vs the wonderfull and secréete efficacye of his worde For howe doeth Christ restore lyfe vnto the dead but by his worde Wherefore in the raysing vp of Lazarus he vsed a visible signe of spirituall grace the which wee féele daylye by the scence of Faith in shewing his voyce to bée a quickening voyce R. As therefore hée made the worlde by his worde so by his worde he raysed the dead man to the ende we might learne that the Gospell is the power of God to saluation to all that beléeue For as Lazarus being dead in body was brought againe by the word to corporall lyfe euen so we being dead in sinnes by the word receiued are restoared into the euerlasting lyfe of righteousnesse Reade the fiue and twentye verse ' of the fifte Chapter before 44. And hee that was dead came forth boūd hande and foote with graue cloathes and his face vvas bounde with a napkin Iesus sayde vnto them Loose him and let him goe And he that was dead Bv. This is a manifest declaration of the diuinitye of our Lord and sauiour Christ that his power is not voyde and ineffectuall but lyuely and quickening For nowe he performeth that in verye deede which he had spoken before namelye that he is the resurrection and the lyfe For so sone as Lazarus which was dead and buryed heard the voyce of the Sonne of God he came foorth sound and whoale in body And his face was bound with a napkin C. The Euangelist maketh mencion of Graue cloathes and the napkin to the ende we might knowe that Lazarus came foorth of the Sepulchre euen as hee was layde in the same Also the Iewes retaine this maner of buriall at this day wrapping the body in one péece of Linnen and the head with a towell or napkin seuerall as we maye reade in the nintéene Chapter folowing Graue clothes is all the ritches we carrye out of this world with vs. i. Tim. 6.7 Bv. And whereas Lazarus came foorth bounde hand foote all new writers almost thinke it to bée done by a newe miracle But hereby we may gather and sée what Ritches wee carrye foorth of this worlde with vs namelye our wynding sheete and graue cloathes according to the saying of the Apostle VVee brought nothing into this worlde neyther maye we carrye any thing out of the same Loose him and let him goe C. This was also commaunded to bée done to amplifye the glorye of the myracle that the Iewes might feele with their handes the worke of God whiche they sawe with their eyes R. For hée whiche had put awaye death with the power of his worde coulde eyther haue made the grauecloathes to haue fallen of by their owne accorde or else that Lazarus shoulde haue vnbounde him selfe but Christ would haue the handes of the standers by Auriculer confession to be witnesses of the miracle But to ridiculous are the Papistes who vpon this place ground their auriculer confession Christ saye they would haue Lazarus after he had restored him to life to be loosed by his Disciples therefore it is not sufficient for vs to be reconciled vnto God except the Church also forgeue vs our sinnes But wherevppon doe they define and gather that the office of loosing Lazarus was inioyned the Disciples We rather gather by the text that it was enioyned the Iewes to the ende they might haue all scruple of doubting taken from them A. Therfore this place serueth no more their turne to auriculer confession than doeth that other of the tenne Lepers in the seuentéene Chapter of Luke the which also they haue wickedly abused 45. Then many of the Iewes which came to Marye and had seene the thinges which Iesus dyd beleeued on him Bv. As in the former Chapters it hath diuers times appeared howe the world is affected at the workes of God and at the preaching of the gospel so the same apeareth to vs againe in this present Chapter For some obey Gods calling receiue the holy institucion of God and iudge rightly of Gods workes euen as dyd these men who séeing the wonderfull miracle beléeued Iesus to be the Messias But other some beléeue not obey not the workes and wordes of the Lord but doe rather speake euell of the same betraye the same and goe about with all their strength to obscure and ouerwhelme the manifest trueth M. Many beléeued but not all because all were not chosen to life C. Therefore Christ dyd not suffer the miracle which he had wrought to be without fruite because by this meanes he brought some vnto faith For there is a double vse of myracles namelye that they maye eyther prepare vs vnto faith or else maye confirme vs in the same The former vse the Euangelist noateth here For his meaning is that they of whome he speaketh wondered reuerenced the deuine power of Christ that they might be his Disciples otherwise the bare miracle could not suffice vnto faith Therefore by the worde Beleeued in this place we ought to vnderstande nothing else but the docillitye and redinesse to imbrace the doctrine of Christ as we haue shewed before Therefore the Iewes which came to comfort Mary and were brought vnto faith by this signe receyued thereby no small consolation 46. But some of them went theyr wayes to the Phariseis and told them what Iesus had done M. Here the nature and disposition of peruerse and obstinate personnes is discribed They had séene no other thing nor lesse than the
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
will retourne to you againe R. For I will not so goe away that I will be quite separated from you I will not so goe awaye that I will not retourne againe I will not so enter into the kingdome of my Father that I will retayne the same to my selfe aloane but for youre cause I goe and I so goe that I will come againe receiue you vnto me C. Moreouer this comming againe heare oughte not to be vnderstoode of the holy ghoste as though Christ would geue vnto hys Disciples a newe presence of him selfe in the spirite It is very true that Christ dwelleth in vs and in vs by his holye spirite but he speaketh here of the laste daye of Iudgement in the whiche hee shall come at the length to gather those that be his together And verily hée doth dayly prepare a place for vs yf so be wée haue respecte vnto the whoale body of the Church Wherevppon it followeth that the full time of our enteraunce into heauen is not yet come This the Apostle doth notably expresse in the fourth Chapter of his firste Epistle to the Thessalonians M. Lette vs remember therefore that Christ is come againe into this world The worlde beleeueth not this The cause of hys firste comming was that all they which were elected vnto lyfe from the beginning might be called vnto the grace of the kingdome of God The seconde cause of his comming shal be that the foresayde elected maye be taken vp into Euerlasting mansions This shal be broughte to passe by the ministery of Aungels Math. 13 And this second comming of Christ is desired so long vntyll a place is prouided in heauen for euery one And this caling of the electe shal be fulfilled here in earth the which béeing once ended and fulfilled this moste corrupt and wicked worlde shall haue an ende This wicked worlde shall haue an ende when the nomber of Gods elect is full A. Reade the twentyth sixe verse of the twelfth chapter going before 4. And whether I go yee know and the vvay ye knowe B. Because he would comfort his disciples concerning his departure it is necessary that we vnderstand this of that waye by which his disciples should followe hym vnto the Father C. Howebeit withall Christ teacheth that his death is not destruction but a passag to the father Therefore we haue here to noate twoo thinges The fyrst is that wee beholde Christ in his heauenlye glorye and blessed immortallity with the eyes of faith Secondlye that wée knowe him to bée the first fruites of our lyfe and the waye which was shut vp against vs is nowe opened vnto vs by him This he vttereth more plainlye in another place saying Mat. i6 24 M. Hee which wyll followe me let him deny himselfe and take vp his crosse and followe mee Christ him selfe is the waye to heauen that by him and after him we may come to heauenly thinges 5. Thomas sayde vnto him Lorde we knowe not whether thou goest and howe is it possible for vs to know the waye Bv. The Disciples being much gréeued marked not what the Lorde sayde vnto them and iudging to groslye of the wordes of the Lorde vnderstande not his minde and purpose C. And although at the first sight the aunswere of Thomas séemeth to disagrée with the saying of Christ yet notwithstanding his purpose was not to discréedite his Maister Notwithstanding it may be demaunded howe he denied that which the Lord had affirmed We aunswere that there are oftentimes in the Saintes confused vnderstandinges because they doe not way and consider the manner and reason of that which is plainlye set before them So the calling of the Gentiles was prophesied by the Prophetes to come of the true scence of Faith Ephe. 3 9 the which notwithstanding the Apostle Paule affirmeth to bée a misterye hydden from them Therefore when the Apostles shoulde beléeue that Christ went vnto the Father and yet notwithstanding knew not howe he should get that kingdome Thomas iustly affirmeth that they knew not whether hee went Therevppon hée gathereth the waye is more obscure For before wée enter into the race wée must knowe whether it tendeth M. By this place wée gather that no man knoweth the waye to heauenlye thinges except he fyrst knowe that Christ our sauiour and Mediatour is gone thyther 6. Iesus sayth vnto them I am the waye the trueth and the lyfe no man commeth vnto the Father but by me R. This is the principall poynt and sum of the whole Gospell that Christ is the waye the trueth and the lyfe C. Christ doeth not dyrectlye aunswere vnto the question yet notwithstanding he omitteth nothing which is necearye to bée knewne The curiositye of Thomas was to bée bridled therefore Christ doth not shewe what his condicion shal be with the Father but standeth vppon a more necessery point Thomas would wyllinglye haue hearde what Christe should doe in heauen euen as we oftentimes doe to muche wearye our selues with such subtile and curious poyntes But wee ought rather to applye our mindes how we shal be partakers of the blessed resurrection to come Wherfore the sum of this sentence is that whosoeuer getteth Christ she ll want nothing and that therefore he goeth beyonde all perfection which is not contented with him alone And he speaketh of their degrées as if he should saye that he is the beginning the middest and the ende Wherevppon it followeth that we must begin with him goe forewarde in him and ende at him We must not séeke for higher wisdome than that which leadeth vs to euerlasting lyfe This he affirmeth shal be founde in him And hée also pronounceth that the same must bee sought for in no other Hée teacheth moreouer that he is in the waye by whiche onelye wée must come thyther Therefore least hée shoulde fayle vs in any part he reacheth out his hande to those that goe astray and doeth humble himselfe so far that he directeth sucking Children hee hauing professed him selfe to bée a Captaine forsooke not his seruauntes in the midst of their race but made them partakers of the trueth At the last he made them partakers of that trueth than the which nothing more excellent can be deuised Bv. Therefore in these wordes all the Misteries of the Gospell are comprehended and from hence the ryuers of lyfe doe spring C. Séeing therefore that Christ is the waye there is no cause why the weake and ignoraunte shoulde complaine that they are forsaken of him seeing he is the truth and the lyfe he containeth in him selfe wherewithall to satisfye euen the most perfect Trueth in this place is taken of some to bée the wholsome lyght of heauenly wisedome And of othersome to be the substaunce of lyfe and of all spiritual graces which is compared with figures and shadowes Euen as when it is sayde Grace and trueth came by Christ Iesus But more rightlye it is taken for the perfection of Faith Iohn 1.7 euen as the waye is
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
Therefore although he semed to speake vnto deafe men for a time yet notwithstanding afterwarde it appered that he did not spend his winde in vaine but that he sowed the sede in the grounde which was afterwarde to bring forthe frute And as Christ speaketh héere of his worde and of the fulfillinge of thinges euen so his death Resurrection and ascention into heauen do growe together with doctrine that they maye bringe forth Faithe in vs. A. Moreouer he speaketh here almoste the same which he did when he made mention of the treason of Iudas Nowe I tell you before it is come that when it is come to passe ye might beleeue that I am he Iohn 13.16 And in the sixtene chapter folowing But these thinges haue I spoken vnto you that when the time shall come ye maye remember that I toulde you By which wordes he sheweth a plaine Argument of his diuinitye to the confirmation of his disciples Faith 38 Hereafter will I not taulke manye wordes with you for the Prince of this worlde cōmeth hath naught in mee Bv. Nowe in playne words he sheweth that be would die for the saluation and Redemption of mankinde For he shewing that death and bondes wayted for him saith Now shall my first ministerie ceasse by which I abased my selfe euen to the forme of a seruant For the hower of my passion is at hande By which saiing he minded to make his Disciples more attentiue and more deepely to printe his doctrine in their mindes For fulnes often times bringeth loathsomenesse and that is more earnestly desired which is harde to be gotten and that which tarieth but a while is moste set by Therefore he telleth them that he will shortly go from them to the ende they might be the more desierouse to heare his doctrine And although Christ should teach vs all our life time without ceassing yet notwithstanding this sentence might be applied to our vse also because seing the race of our life is but shorte we must vse occation A. lest we beinge blynded in our owne wickednes do contemne his voyce which talketh with vs at this daye For the Prince of this world C. Hée might simplely haue saide that he should dy and that nowe the hower of his death was at hande but he speaketh by circomstance to cōfirme their mindes leste they being terrefied with so horrible and fearefull a kinde of death should falle awaye For to beleue in him being crucefied is nothing else but to seke life amonge the deade First of al he saith that this power shall be geuen to sathan then he addeth that he suffereth the same not be cause he was therevnto constrained but that he might obay his Father A. But why the Deuell is called the prince of this world we haue shewed in the twelueth chapter going before C. And by the name of worlde be comprehendeth all mankinde For there is but one redemer which deliuereth vs out of this horrible seruitude But seing this poonishment came by the sinne of the first man euen as dayly it encreasseth more and more through new sinnes let vs learne both to hate our selues and our sinnes also For we are so captiue vnder the Rule of Sathan that notwithstanding this seruitude which is voluntarie shall not excuse vs and make vs blamelesse Wée muste also noate thot the same is attributed here to the deuell which is done by wicked men For it is no vnwonted thinge to attribut that to the capitaine which was done by the whole armie of the Capitaine Sathan was the Captaine of Iudas and of the murdering Iewes who caused them to commit such horible wickednes C. Therefore when the wicked are caried by the motion of Sathan whatsoeuer they do is iustly saide to be his work M. Also this place teacheth what they ought to looke for of this world in the which the Deuell is Prince secondely how he vseth wicked men as his soldiers to persecute Godes electe And hath naught in me B. Sathan hath power ouer those that are subiect to sinne For he worketh in the children of disobedience Therefore seing the Lorde was pure from all sinne Sathan had no power at all in him C. Howbeit these wordes maye haue a farther meaninge For Christ speaketh not here of his purenes alone but also of his deuine power whiche was not subiecte vnto death For it was mete for the Disciples to knowe that hee was not obnoxius to infirmytye leste they should think to basely of his power But in this generall sentence that former sentence is concluded that in subduing death he was not bounde to Sathan Whervppon is gathered that he tooke vpon him our tourne when he submitted him selfe to death Bv. R. Othersome also noat here that Sathan had no power in Christ because the members and instrumentes of Sathan could not obtayne that whiche they desired For they purposed to destroye Christ and to blot out his name for euer but he when he hoong vpon the crosse and was euen in death shooke the earth and wrought suche wonders as beséemed the Sonne of God straight after he arose from death to lyfe and assended into heauen where he raigneth ouer the whole world Sathan had no power in Christ Therefore the power of sathan could preuaile nothing againste the Lorde of light and lyfe This is no small consolation to the faithfull For the Lorde Iesus hath ouer come for vs sin death and sathan Wherfore if sathan had no power in the head neither shall he haue any power in the members For the victory life and innocencye of Christ Iesus is ours by Faith Therefore yf at the hower of death the Prince of this world come vnto thée be not afrayde consider that he hath bente and vsed all his force againste the Sauiour and preuailed not but was ouerthrowne him selfe when he thought to haue gotten the victory The Lorde Iesus got the victory for thy sake and thou shalte ouercome in hym R. But if Sathan had no power ouer Christ why then did he preuail so muche that he brought him to the death of the Crosse For shortly after Christ died and that the most shamful death of al others euen the death of the Crosse Heare now the cause hereof in these words of our Sauiour following 31. But that the worlde may know that I loue the Father and as the Father gaue me a cōmaundement euen so doe I ▪ Rise let vs goe hence But that the worlde might know B. That is to say Therefore I wyll geue place to the power of Sathan and delyuer my selfe into the handes of sinners that the world may know that I loue the Father C. We haue in this to noate that Gods decree here standeth in the hiest place lest we should think that christ was so caried to death by the violence of Sathan that some thing happened to him beside the purpose of God For it is God whiche hath ordayned his sonne to be the prepitiatory and which would
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
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
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
Gospell not to liue at their owne pleasure but that their light might shine before men not to be Princes of this worlde but to beare the crosse wyth Christ Who came not to be ministred vnto Mat. 20.28 but to minister him selfe and to giue his life a redemption for many M. Wherfore let the Bishoppes of Rome marke well and sée how they defend their Lordship which they haue in the Churche vnder the pretence of Christ 19. And for theyr sakes sanctifie I my selfe that they also mighte be sanctified through the truthe R. To sanctifie is to ceparate to diuine vses C. Therefore in these words he doth more playnly explicate from whence that sanctificatioÌ„ doth come which is wrought in vs by the doctrine of the Gospell namely bicause he hath consecrated him selfe to the Father that his holinesse mighte appertayne vnto vs. For as the blessinge is extended from the firste fruites to the whole increace euen so the spirite â—f God doth sprinkle vs with the holinesse of Christe and maketâ— vs partakers of the same and that not onely by imputation for by this meanes he is sayde to be made vnto vs righteousnesse but he is also saide to be made vnto vs sanctificaon .1 Cor. 1.30 bicause after a sorte he offereth vs to the Father that by his spirite we may be renued into true holynesse And althoughe this sanctification perteineth to the whole lyfe of Christe yet notwithstanding it is specially to bée seene in the sacrifice of hys death bicause then he appeared to be a true Priest whiche consecrated the Temple the Altar all the Vessels Exod. 29.1 and the people by the power of his spirite A. Euen as before tyme in the Lawe it was shadowed R. Christe therefore sanctifieth him selfe That is he is made the instrument of God the Father by whiche he is glorified he offereth and sacrificeth him selfe that we also may be made the instrumentes and true sacrifices of hys diuine glory Sanctification M. For Christe hath not so sanctified hym selfe for vs that we may abide prophane and farre separate from the communion of his spirite and sanctification but although we be saued by hys onely holynesse yet notwithstanding we are sanctified also by the participation of his spirite They which are voyde of the same promise vnto them selues in vayne the fellowship of Christ Wherevpon the Apostle sayth Rom. 6.4 VVe are buried vvith him by Baptisme into his deathe that lykevvyse as Christe vvas raysed vp from the dead by the glory of the Father euen so vve also shoulde vvalke in nevvnesse of lyfe And in another place he sayth Roma 12.1 Offer vp your bodies a quicke sacrifice holy and acceptable vnto God vvhiche is your reasonable seruice This therfore is the sence meaning I sanctifie my self that is I dye for them that they by my death may be filled with the spirite of sanctification and may be made the holy vessels of God by the reuealed spirite of the Gospell M. This the Apostle comprehendeth in these wordes Hebr. 10.10 In the vvhiche will we are made holy euen by the offering of the body of Iesus Christe once for all In the truthe The worde of God is the truth euen as Christ sayd before Therefore the sanctification of the ministers of Christe and of the faythfull Acts. 15.9 Fayth maketh al thinges cleane consisteth in the truthe of Gods worde vppon the whiche fayth is grounded by whiche God purifieth the hartes Without this all things are prophane and vncleane 20. Neuerthelesse I pray not for them alone but for theÌ„ also which shall beleue on me through their preaching R. Thirdly Christe prayeth for all the faythfull whiche should be to the ende of the world This verily bringeth great consolation For if so be through the doctrine of the Gospell we beléeue in Christ there is no cause why we should doubt but that with the Apostles we are vnder Gods protection so that none of vs can perishe This praier of Christ is a quiet hauen into the whiche whosoeuer entereth he is safe from all perill of shipwracke for his wordes are of as great force as if he had solemly sworne that he is carefull for our saluation R. And firste of all this place confirmeth the authoritie of the Apostles agaynst those which very contemptuously extinuate and disprayse the preaching of the Gospell by the Apostles Prou. 20.9 for that they were men also subiect vnto errours And it is true that they were men in lyfe and in workes for who can say my harte is cleane but they preached the doctrine of the Gospel not by humaine but by the diuine ministerie Wherevppon Christe also prayeth for those which shoulde beleeue through their preaching Furthermore let our consciences be confyrmed agaynst the worlde and agaynst all the afflictions of the worlde For so soone as Christe prayed the Father hearde and the father hearing what remayneth but hys grace and readie affection towarde vs C. Let this also suffice vs whiche knowe that our fayth is founded vppon the Gospell preached by the Apoples though the worlde condemne vs a thousande tymes namely that Christe acknowledgeth vs for his speciall charge and coÌ„mendeth vs to his father Ioh. 11.41 of whom he can not choose but be heard C. When he addeth Throgh their preching He very well expresseth the forre and nature of fayth M. Euen as the Apostle Paule also Rom. 10 17 when he sayth that fayth coÌ„meth by hearing And the worde of the Apostles is nothing else but the Gospell which they were commaunded to preach in the worlde Mar. 16.15 C. Wo then vnto the Papistes whose fayth is so farre from thys rule that they are not ashamed most blasphemously to say that the scriptures are like vnto a Shipmans hose and to a nose of waxe and that therefore the tradition of the Churche shall be their direction and rule of fayth But let vs be assured that the same fayth onely is approued of the sonne of God our Iudge alone whiche is conceyued by the doctrine of the Apostles For there shall no certayne testimonie any where else bee founde than in their writinges We muste also note what fayth the word of the Apostles doth bring foorth This Christ declareth when he sayth Which beleeue in me Let nowe the Iewes Turkes and Romishe rable glory of their fayth but it maketh no matter what euery one beleeueth and in whome he beleeueth Euery doctrine hath his fayth but the Apostolicall doctrine begetteth onely the faith in Christ And this faith alone is partaker of this prayer of Christ of the promises concerning euerlasting life 21. That they all maye be one as thou father arte in me and I in thee and that they also may bee one in vs That the world may beleue that thou hast sent me R. That which Christ prayed for his Apostles he nowe also prayeth for all the faythfull that they might be of one fayth
wée muste be the true members of hys bodye B. Therefore when wee are absolutelye Godly it shall appeare that we are deere and acceptable vnto God R. And wee must well remember the prayer coÌ„tayned in this Chapter For if so be Christ prayed for him selfe for his Apostles and for al those that should beleeue by the preaching of the Apostles it must needes be in an effectuall prayer For howe could it be that the son which was obediente to the death of the Crosse shuld be repulsed Wherfore let vs bee fullye perswaded that neyther death neyther life neyther Angels neither rule nether power nether things presente nor thinges to come neither heigth nor depth neither any other creature shal be able to seperat vs from the loue of God which is in Christ Iesu our Lord. ⧠The .18 Chapter 1. When Iesus had spoken these words he went foorth with his Disciples ouer the brooke Cedron where was a Garden into the which he entred with his Disciples M. IN this Chapter the Euangelist begynneth to declare the historie of the Lordes passion in the declaration wherof he omitteth many things whiche are to be read in the other three Euangelistes the which he doth of purpose euen as he hath set downe many things worthy of remembraunce whiche the other thrée haue let passe with silence R. Therfore hitherto was noted the Sermon which Christ made at his last Supper by which Christ most fully declared and manifested him selfe to his Disciples to the ende we might know what grace and goodnesse he conteyneth in him selfe specially vnder the crosse Also he prayed that all those that beléeue in him might be sanctified that they might be one with him and that the loue with the which the Father loued him might be in them Therfore his Sermon and Prayer béeing ended he went foorth with his Disciples ouer the brooke Cedron M. Some thinke that this brooke was called the brooke of Ceders bicause many Ceder trees grew about the same C. But it is very like notwithstaÌ„ding that this name came vp through error For of the valley or brooke of Cedron there is mention oftentimes made in the Scriptures M. Where the Hebrewe worde dothe not signifie Ceder trees but dimnes or darknesse R. Concerning the whiche brooke we reade in the booke of Kings 2. Kin. 15.23 4. kin 23.4 C. This place therfore was so called bicause of the darknesse bicause it was a deepe valley and muche shadowed Howbeit we will not contende much about this Specially we haue to consider the purpose of the Euangelist in naming this place For hys purpose was to shewe that Christ went willingly to death He came into that place which he knew was well knowne vnto Iudas And to what ende but only to offer him selfe to Iudas and into the handes of his enemies For he came not vnto this place without foresight of that which folowed séeing he was ignorant of nothing whiche was to come to passe M. Wherefore Christ passing ouer the brooke Cedron entred into the Garden not to flée from his Persecuters but that he might go to that agony whiche was to come according to Gods appoyntment If he went ouer the brooke CedroÌ„ bicause he would flée away his best way had bin through the wildernesse and not to haue entred into this Garden C. He went not therfore to seeke a place to hide him selfe in but he entred into the Garden that he might haue more libertie to pray The other Euangelists say that he went out vnto the mount of Oliues Mat 26.36 and they make mention of a certayne place which is called Gâ—thsemane the which hath no discrepance seeing that the historie of Dauid also sayth 2. kin 15.23 that the people when they had passed ouer the brooke Cedron went towarde the way of Oliuet 2. Iudas also whiche betrayed him knewe the place for Iesus ofttimes resorted thither with his Disciples R. As Christ is not betrayed but of an Apostle and his chiefe Disciple and that to those to whom he him selfe was the truthe and whose office and function was a shadowe and tipe of him Persecution of the Gospell by Disciples Mat. 23.37 Act. 7.52 that is to say to the high Priestes and Scribes euen so the worde of the Gospell is almost neuer betrayed but of suche as know the same and are friends in shew and very seldome it suffreth persecution of straungers The Gentiles killed not the Prophets but the Iewes which boasted of the worde of the Lord. The Phariseis cast out the Apostles Antechrist is not suche a one as denyeth Christ but a boster of the name of Christ and yet he persecuteth the Gospel So the hypocriticall Monkes Priests Bishops Popes and such like haue onely the outwarde name of Christians and seeke to betray and to destroy Christ 3. Iudas then after he had receiued a band of men and officers of the high Priests and Phariseys came thither with lanternes and torches and weapons R. With what force strength doth Iudas set vpon Christ Or by what power do the souldiers of Iudas persecute the Gospel Not with reasons sentences of scripture except peraduenture the same be wrested to serue their turne not with probable arguments but with the corporall sword with weapons with afflictions all kinde of torments If this be to ouercome who haue greater conquest victorie than tyrants fighting with crueltie And if this be to play the champion who is more bould stout than théeues Reade the .26 of Mat. beginning at the .47 verse concerning the other two verses folowing also reade the same chapter 6. Assoone then as he had said vnto theÌ„ I am he they went backwarde and fel to the grounde C. The Euangelist sheweth what great vertue and power the Lorde breathed with one voyce to the ende we myghte know that the wicked had power ouer him no further than he gaue them leaue He gently aunswereth that he is the very same whome they sought for and yet notwithstanding hee casteth them prostrate vppon the earth euen as if it had béene with the violent puffe or blast of a whirle wynde or with the flashing stroke of lightning Therefore he wanted no power to restrayne their handes if it had so pleased him but he woulde obey his Father by whose decrée he knewe he was called and appoynted to deathe Aug. For where is nowe thys ambushmente of Souldiers Where is nowe theyr terrour and fortification of weapons One voyce strake repulsed and prostrated without force of weapon the outrageous hatefull multitude and terrible with weapons For God lay hydden in the fleshe and the sempiternall day was so shadowed and couered wyth humayne members that darknes sought with Lanternes and Fyrebrandes to kill the same What wyll he doo which shall come to iudge whiche dyd thys that he might be iudged But this purpose was to put in proofe that efficacie whiche the Prophet Esay attributeth to hys word Amongest other the mightie
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
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