forgotten againe tyl at the leangth they growe out of vse Therefore Christ the better to imprint the doctrine of loue in the mindes of his disciples commendeth the same of newnesse As if he should say I would haue you alwayes to remember this commaundement euen as if it were a Law newlye made To bée short we sée that the purpose of Christ in this place was to exhort his Disciples vnto loue least at any time they should suffer them selues to be drawen from the loue of the same or suffer the doctrine thereof to go out of their mindes And howe necessarye this admonicion was Loue commaunded to the Disciples daylye experience teacheth Therefore Christ geueth vnto loue this tytle of newnesse to stryre vs vp alway to imbrace the same A. And for this cause Saint Iohn in another place calleth the same newe i. Ioh. 2.7 That ye loue togeather C. Loue is extended euen to straungers and forreiners because all are of one fleshe all are created after the Image of God But because the Image of God doeth more euidently shine in those that are regenerated it is méete that the bond of loue be much more straite among the Disciples of Christ Gala. 6.20 i. â—e i. 22 i. Ioh. 3. i4 euen as the Apostle Paul exhorteth Loue hath his originall from GOD and is referred vnto him There can bée no mutuall affection of loue but onely in those that are gouerned by one spirite Christ therfore noateth here to the first degrée of loue Loue extendech it selfe to all men But we noate also that as the goodnesse of God doeth extend it selfe to the whole worlde euen so we must loue all men yea euen those which do hate vs that we may be the children of our heauenly Father which suffereth his sonne to shine vppon the good and en the euyll 35. In this shall all men knowe that yee are my Disciples if ye haue loue one to another C. Christ confirmeth againe that which hee had spoken before that they were taught in vaine in his schoole which loue not mutually among them selues As if hée should say Not only your selues shal knowe that you are my Disciples but your profession also shal be proued true before others Bv. The Disciples of other maisters are knowen by their titelles by their Apparell and by diuers other noates R. The Disciples of Antichriste are knowen by their rounding and shauing by their disguised apparell and by their externall Ceremonies The Disciples of Moyses are known by Circumcision by their holy and Sabboth dayes and by their sacrifices Loue is the badge of Christes Disciples but all men in the whoale worlde shall knowe by one noat and badge that ye are my very and true Disciples yf so be ye retaine suche loue among you as I shewe vnto you Therefore séeing Christ hath prescribed this to be the only and sertaine noate to knowe his discipls by are they not fooles and mad men who forsaking so playne and absolute a commaundement séeke other noates For there are some that think they shall be true Christians yf so be they can créepe into a Monkes Coole if so be they builde Temples and erect alters come to Masses and do obserue such like traditions of men Therfore séeing Christ discerneth his Disciples by loue from other Disciples they weary them selues in vaine who forsaking loue forge vnto them selues newe worshippes the which vanitie is to bee séene at this daye in the Papacy And it is not superfluouse that Christ standeth so much vppon this poynt For selfloue doth so rule vs for the most parte that true loue is cleane banished away Wherefore whosoeuer desiereth to bée a true Disciple of Christ let him frame and direct his whoale lyfe to loue his bretheren and dayly practise the same Neyther is there any cause why the enemies of Gods truth should by this place extenuate the frée iustification which commeth by faith For we our selues doe acknoweledge and confesse that there is no fayth without loue but we knowe that loue springeth from faith For the whiche cause the Apostle Paule commendeth to the Churches of Galatia faith which worketh thorowe loue Gala. 5.6 36. Simon Peeter sayd vnto hym Lorde whether goeste thou Iesus aunswered hym whether I goe thou canst not followe mee nowe but thou shalte follow mee afterwards M. Againe the loue of Simon towardes the Lord bewrayed it selfe Hee was very loth to be seperated from him whom he so entierly loued béeing redy to follow him whether soeuer he went Therefore when he heard the Lord saye whether I goe thether yee cannot come with a troubled mind he demaunded saying Lord whether goest thou C. Whereby it appeareth how great the rudenesse of Peeter was who béeing so oftentimes admonished of the death and departure of Christ was now troubled as if he had neuer heard any whit of the same Howebéeit in this we are to like vnto him For we heare dayelye out of the mouth of Christ all thinges apte and méete for this life and necessary to be knowen but when wee come vnto the matter we are no lesse astonished than nouices which neuer heard of the same M. Péeter maketh no aunswere to those thinges concerning mutuall loue which the Lord had commaunded But leauing that demandeth whether Christ went C. By which wordes he declareth that he had to great a desyer of the carnall presence of Christ For he thought this very vnméete that Christ should goe to another place and he be left behinde VVhether J goe thou canst not followe me Now he more plainly vttereth that which he had spokeÌ„ before whether I go thether can ye not come C. And withall he brideleth the importunate desyre of Péeter And he speaketh precisely as it became a Maister notwithstanding strayt after he mittigateth the sharpnesse of hys wordes teaching that he shall be seperated from them but for a short time M. Heare we must noate that there are certaine times and momentes appoynted of God to euery faithfull man in the which they departing out of this life maye followe their Lord before the which times noane maye followe him Peeter in déede had his time comming to followe the Lord as here also it is sayd but he had his moments and appoynted time of the which mencion is made in the eyghtéenth verse of the one twenty Chapter following C. In this place therefore we are taught to submitte our prayers vnto God lest they passe their boundes the which if they doe we must suffer them to be restrayned with thys brydell Moreouer lest we should faynt or be discouraged let vs remember the consolation which strayght after he addeth promising that we shall one daye come vnto him For he meaneth that Péeter as yet was not méete to beare his crosse but as a gréene and vntimely plant yet notwithstanding that in continuaunce of time he should bée made apte for the same Wherefore wée must pray vnto God that he
of oure lyfe But whereas the Arians haue in time past abused this testimonye to prooue Christe to be God by participation only and grace their cauill may easily be confuted For Christ doth not simply defend his eternall essence but commendeth that deuine power which was reuealed in him For as the Father left all fulnesse of goodnesse in his sonne so in like manner his sonne hath powred hym selfe wholy into vs. 21. He that hath my commandementes and keepeth them the same is hee that loueth mee and hee that loueth me shall bee loued of my Father and I will loue him and wil shew my ovvne selfe vnto hym Bv. Heare the Lord repeateth that againe which he had otherwise propounded before saying If ye loue me keepe my commaundementes C And againe he exhorteth the Faithfull and teacheth that the true proofe of their loue toward him consisteth in this that they obserue and keepe his commaundementes of the which matter he so often times admonisheth his Disciples lest they shoulde swarue from the same because we are more proane to nothing than to carnall affection insomuch that vnder the name of Christe we loue somewhat besyde Christe To the which effecte pertaineth this saying ef saincte Paule Although wee haue knowen Christ after the fleshe 2 Cor. 5 16 now yet henceforth knowe wee him so noe more Therefore if any man be in Christe he is a newe creature M. He sayeth not simply yf any man kéepe my commaundementes but he sayeth Hee that hath my commaundementes and kepeth them C. And to haue the commaundemenâ—s signifieth to be rightly instructed in theÌ„ to frame him selfe his life vnto them Bv. And by the commaundementes he vnderstandeth faith and loue A. For this is his commaundemente that wée beléeue his name i. Ioh 3.23 and loue one another And then he addeth the reward or fruite of faith and of perseueraunce in the loue of God by which he encourageth those that ronne well to goe forwarde And hee that loueth mee shal bee loued Bv. To beloued of the Father is to be receiued into the frendshippe of the most high God and to be preserued and defended by God M. But heare it may be demaunded howe Christ sayeth that he is loued of the Father whiche loued him as though wee must fyrste loue him before we can be loued of the father C. Obiection For Christ speketh as though men might preuent him with their loue the which notwithstanding is verye absurde Rom 5 i0 for at such tyme as we were his enemies he reconciled vs to himselfe Also S. Iohn saith In this is loue not that wee loued God but in that he loued vs. i Ioh 4 i0 But heare is no controuercy concerning the cause or the effecte Terefore it is gathered amis that the loue wherewith we loue Christe must néedes goe before that loue which God beareth vnto vs. For this only is the purpose of Christe to shew that al they shal be blessed which loue hym because they shal be loued of the father in like manner againe not that God beginneth then to loue them but because they haue the testimony of his fatherly loue writen in their hartes To the same effecte pertaineth also that which followeth in the nexte member where he sayeth And wil shewe my owne selfe vnto him C. knoweledge verelye goeth before loue but this is the purpose of Christ that he wyll geue vnto the true imbracers of his Doctrine strength to profite daylye in the faith that is to saye I wyl bring to passe that they shall come néerer and more familliarlye vnto mée Bv I wyl increase in them my gifts that from thence foorth they knowing more rightlye and fullye the misteryes of Gods kingdome maye bée ioyned at the last by the same perfect faith vnto me and maye also enioye mée to theyr soules health For faith and the knowledge of Christ haue theyr degrées whiche encrease more and more tyll they growe vnto the full measure C. Hereby wée maye perceyue that the fruite of Godlynesse is the going foreward in the knowledge of Christ For he which promised to geue vnto him that hath reiecting Hipocrites maketh all to profite in the faith who vnfainedlye imbracing the doctrine of the Gospell frame them selues wholly vnto the obedience thereof And herevpon it commeth that many going backward we doe sée scarce the tenth man to goe forewarde in his right course because the greater part is vnworthy to behold Christ Also we must noate that more ample knowledge of Christ is here set forth as a singular rewarde of our loue to Christ wherevpon it followeth that it is an vnspeakeable treasure 22. Iudas sayeth vnto him not Iudas Iscariot Lord vvhat is done that thou wilt shewe thy selfe vnto vs and not vnto the world B. Because the Disciples had not receyued as yet the spirite of trueth they vnderstoode lyttle or nothing of all those thinges which the Lorde spake Wherevpon Iudas here demaunded a question no more to the purpose than Thomas and Philip had done before The Lorde had shewed vnto them that his departure should profite them more than his carnal presence and that therefore there was no cause of sorrowe but rather occasion offered them dilligently to obserue and kéepe his commandements Nowe Iudas but not Iudas Iscariot the Traytour but Iudas whose syr name was Thaddeus whose Epistle also is called the Epistle of Saint Iude as knowing none of these thinges sayde Lorde what is done C. It séemed vnto him verye vnméete that Christ which was and is the sonne of righteousnesse by whome all the worlde ought to be illumined shoulde lyghten onelye a fewe and not spreade forth his beames vppon all Bv. As if he had sayde Howe maye it bée séeing thou art nowe knowne vnto all menne that thou shouldest manifest thy selfe onelye vnto vs and not to the worlde R. Are not we also in the worlde are not we a parte of the worlde Wherefore if thou manifest thy selfe vnto vs arte thou not also manifest to the worlde 23. Iesus aunswered and sayde vnto him Yf a man loue mee hee vvill keepe my sayinges and my Father vvill loue him and vvee vvill come vnto him and dvvel vvith him C. The aunswere of Christ doth not explicate the whoale question for that there is no mencion in the same of the first cause why Christ shewing him selfe to a fewe dyd hyde him selfe from the greater number of men For at the first he founde all alyke that is to saye quite gone astraye from him Wherefore he can choose none which loue him but the chooseth some out from among his enemies whose heartes he maye bende to loue him but he thought it not good at this tyme to touch that difference which was farre from the purpose His purpose was to exhorte his Disciples to the earnest desyre of Godlynesse that they might profit more and more in the faith Therefore he thought it sufficient to put a difference betwéene his Disciples and the
in our hartes saying Let the peace of God haue the victorie in your hartes Colo. 3.15 And in another place The peace of God which passeth all vnderstandinge keepe your hartes and mindes through christ Iesus Phili. 4.7 C. And there is sayde to be the Ioye of Christe and our Ioye in diuers respectes That is the Ioy of Christ which is geuen of him vnto vs for he is the author and cause of the same Esai 53.5 The cause of our Ioy for that wée are deliuered from sinne and death the chastisement of oure peace béeing vppon him And he is the Authore because by his spirite he taketh feare and sorrowe out of our hearts whereof commeth this excéeding Ioye Our ioye is sayde to be in another respecte because wee inioye him so soone as hee is geuen vnto vs. Ioye in Christ and in vs. Nowe when our sauiour Christ pronounceth that hée therefore spake these thinges that his Disciples mighte haue Ioye we gather that whosoeuer doe truely profite by this sermone shall haue mater wherby to quiet themselus And that your ioy might be full Bv. He meaneth the most perfect Ioye the which wanteth nothing so that Christ promiseth vnto his Disciples Ioyes and the fulnesse of all Ioye C. Not that the faithfull shal be frée from all heauinesse and sorrowe but because they shall haue excéeding cause of Ioye in such wise that no feare care and sorrowe shall ouerwhelme them For they to whome it is geuen to Ioye and reioyce in Christ shal be excéeding Ioyfull and mery whether it be in life or in death in prosperitye or in miserye Notwithstanding there are some which referre this Ioye in the second place to the fruition of eternall lyfe Othersome saye that this is the meaning these thinges haue I spoken vnto you that my ioy might be in you that is to saye that yée might only reioyce in these thinges in the which I reioyce For so ye shall bée strong to fight and vpon hope of sauing men ye shall willingly suffer perills reioysing not a little because the will of the Father who woulde haue all men come to the knoweledge of the trueth to the vttermost of my power shall be fulfilled This ioye therefore haue I chosen this also yf ye shal haue ye shal haue sincere and perfect Ioy. A. But the first exposition is best to to liked 12. This is my commandement that ye loue togeather as I haue loued you M. Because he had spoken of the kéeping of his commaundementes he repeateth by occasion his commandement and more largely speaketh of the vsinge of mutuall loue of the whiche allso hee spake a little before C For séeing it is méete to direct our life according to the commaundement of Christ wee muste firste of all consider what he willeth and commaundeth to be done And he sayth that aboue all thinges he delighteth to haue mutuall loue among the faithfull By order wée must haue firste the loue and reuerence of God but because the true probation thereof is loue towards our neyghboure he specialle maketh mention of the same Bv. As if Christ should saye Some commaund one thing and some another and there is neyther forme nor ende of commandements but I commend vnto you only loue loue one another C. And as before in a generall forme of doctrine so nowe in a particuler he setteth before vs an example to followe For he loued all his Disciples to the end they shoulde in like manner loue one another B. And al his commaundements are finished in this onely commaundement of mutuall loue 13. Greater loue hath no man than this that a man bestowe his lyfe for his frendes C. Christe sometime commendeth the greatnesse of his loue towarde vs that he myght thereby the better establishe and confirme the trust of our saluation but nowe hée goeth farther that hee might inflame vs by his example to loue our Bretheren Notwithstanding he Ioyneth boath together For he would haue vs to taste by Faith the excéeding swéetnesse of his goodnesse then by this reason he allureth vs to the study and desyer of loue Ephe. v. ij So in lyke manner the Apostle Paule sayeth VValke in loue euen as Christ hath loued vs and hath geuen him selfe an oblation and a sacrifice of a sweete smell vnto God i. Ioh 3.16 A. Also saint Iohn sayeth Hereby know we loue because he hath geuen his life for vs and we ought to geue our liues for our bretheren C. God mighte haue redeemed vs with his worde in a moment yf so be for oure sakes it had not seemed better vnto him by not sparing his only begotten sonne to declare in his personne what great care he hath for our saluation Now they must haue to hard and stoany hartes which wil not be mollefyed with such vnspeakeable swéetnesse of Gods loue Bv. Man hath nothing in this worlde more pretiouse than life He hadde rather hasard his riches and whatsoeuer else he hath in this worlde rather then to suffer his life to come into peril Math. i6 26. Wherevpon the Lord sayth in the Gospel what doth it profyte a man if hee winne the whoal world and lose his own soule Or what shall a man geue to redeeme his owne soule withall Wherfore among men there is not a greter token of loue then if a man geue his life for his freind Therefore great and vnspekable is the loue of the sonne of God towarde vs by which he voutsafed to dye for vs. Rom. v.x. C Notwithstanding it maye be demanded howe Christ dyed for his frindes séeing that we were his enemies before he reconciled vs euenas the Apostle Paule testifieth C. For he hauing satisfied for synne by the sacrifice of hys death put away quite the enmity which was betwéene God and vs. The solution of this question maye be taken oute of the sixtéene verse of the third Chapter going before where wée sayde that in respect of our selues there is enmitye betéene God and vs vntill such time as our synnes are abolished by the death of Christ but we then sayde that the cause of this grace exhibited in Christ was the euerlasting loue of God by which also he loued his enemies A. Christe therefore dyed for his freindes who notwithstanding were vniust For so sayth Peter Christ dyed once for sinnes the iust for the vniust to bring vs vnto God 14. Ye are my friends if ye doe whatsoeuer I commaunde you Bv. Christ requireth in the faythfull a notable loue and desyer of Godlinesse lest they should boaste in vayne that Christ dyed for the saluation of the worlde they in the meane time liuing to the worlde which they are wont to doe which are perswaded that the Gospell beareth with sinnes and that Christian liberty is leaue to synne They Iudg and doe farre otherwise who truly loue Christ C. But Christ meaneth not that wée haue gotten suche honoure by our own merite but onlye sheweth vppon what condition
6.40 C. The loue of God is here taken for the whole féeling of Godlynesse For no man can loue God but hée must also honour him and must submit him selfe wholye vnto him euen as where there is no loue of God there is no obedience In consideration whereof Moyses maketh this the summe of the Lawe Deu. 6.5 that we loue God with our whole heart M. Let vs here noate that all Hipocrites howe subtile soeuer they be are knowne well inough to the Lorde although mortall men can not espye them they hauing in their mouthes continuallye God the loue of God the zeale of God the glorye of God Hipocrites are known to God the honour of God the Churche of GOD and suche lyke none of the which thinges they haue in theyr heartes but séeke onelye vaineglory and their bellyes 43. I am come in my Fathers name and ye receiue mee not If another come in his owne name him wyll ye receyue I am come in my Fathers name R. Hée sheweth what great ingratitude it is to reiect him whome God the Father hath sent to saue To come in the name of the Father is to séeke the glory and wyll of God and in his office to haue respect to the common profite of all men and not to his owne profite or gaine A. And this is the wyll of the Father that euerye one whiche seeth the Sonne and beléeueth in him should haue euerlasting lyfe C. In this title false Prophets brag and boast them selues as doth the Pope at this day who braggeth that he is the Vicar of Christ yea Satan hath not deceyued myserable menne from the beginning but by this pretence who subtillye transformeth him selfe into an Aungell of lyght But Christe noateth the matter it selfe and not the coullor or pretence For he testifieth that he came therefore in the fathers name because he doth both testifie of the Father and doth faithfully performe that whiche he hath commaunded And by this marke he doeth discearne and noate lawfull teachers in the Church from those that are false and Counterfeyte Whosoeuer therefore do extoll them selues and do raigne in the consciences of men are bouldly to be reiected as this place teacheth For he whiche desyereth to be the seruaunt of God must be in nothing contrary to God Nowe if wée examine the whole doctrine of the Pope The Pope commeth in his own name the very blynde also shall sée that he is come in his owne name M. Herebye wée maye noate that it ought not to séeme straunge to the minister of Christe if although he be a true teacher suche a one as seketh the glory of God Innocent and faithfull he be not receyued of all men specially of the mightyer sorte séeing hée heareth the Lorde hym selfe the sonne of God whiche came not in his owne but in his Fathers name and declared him selfe to come from Heauen by mighty signes and wonders was not receyued of those whiche were the moste myghtie and principall in in Israell Ioh. 15.20 The seruaunt is not greater then his Lord. 1. Ioh. 4.6 A. Also we are of God he whiche knoweth GOD heareth vs he whiche is not of GOD heareth vs not Yf an other come in his owne name M. It commeth to passe by the iuste Iudgement of God that they whiche receiue not the true Christe whiche the Father hath sent into this worlde False Christes receiue◠of thē which reiect the true Christe shall receyue false Christes comming not in the Fathers name but in theyr owne name neyther séeking the glory of the father but their owne prayse and glory The whiche happened to the Iewes according to the wordes of Christe here For they receyued false Christes boath before and also after the comming of Christe Concerning the false Christes whiche came be fore Christe Acte 5.36 Galmaliel speaketh in the Actes of the Apostles Math. 24 24. concerninge those whiche came after Christ himself speaketh in the Gospell after Mathew And Iosephus maketh mencion of a sertayne Aegiptian a Coniurer whiche drew after him thirtie thousand men Also in the Actes of the Apostles wée maye reade of Simon magus whome such as were seduced called the mighty power of God C. Yf any man obiecte and saye that this commeth to passe often tymes rather by error then by mallice we aunswere that none are subiect to the deceites of Sathan but suche as by a sertayne wicked desyre preferre lyes before the trueth For how commeth it to passe that Sathan fyndeth those prompt and apt Disciples to whome the Lord is fayne to crye as to deafe men but onely because wée hauing forsaken righteousnesse willingly followe Iniquitie Howbeit we must noat that Christ speaketh properly of those whome God hath specially illuminated as he had done the Iewes who being taught in the lawe knewe the right waye to saluation It is most certayne that suche doe not harken vnto false Prophetes but because they desyer to be deceiued Therefore saith Moyses that the Lord vseth the rysing of false prophets as a meane to trye and prooue his people whether they loue hym or no. Deut. 13. ◠But there seemeth to be in many guiltlesse symplicity but there is no doubt but that hipocrisie daseleth their eyes whiche lurketh within their myndes For it is most sertayne that God shuttethe not the Gate against those that knocke and that they are neauer disapoynted of whome he is sincerely sought Truelye therefore dothe the Apostle Paul ascribe this vnto the vengeaunce of GOD Math. 7.7 when that the power the Apostle Paule ascribe this vnto the vengeance of God when that the power of illusion is giuen to Sathan that they which reiecting truth and approuing vnrighteousnesse might beléeue Lies and hée sayeth that they perishe 2. The. 2.10 which haue not loued the trueth that they might bée saued Euen so at this daye the Hipocrisie of many is discouered who being addicted to the deceites and wicked superstitions of the Pope rage most furiouslye against the Gospell For if there were in their mindes the feare of God the same feare would bring foorth also obedience Bv. But when they will not receyue the Doctrine of Christ they are wrapped in errors and perishe in their sinnes False Prophetes deceiue robbe and spoyle them to whome they are a verye scorne and derision euen as the Apostle very notablye hath discribed their disposition 1. Cor. 11.13 in the person of the Corinthians The Iewes would not haue the most méeke gentle and louing Christ to raigne ouer them but they would haue Cesaer Iohn 19. saying VVee haue no King but Cesaer And hée stoutlye plagued and slewe them aunswering his name in all thinges A. Euen so they which at this day refuse to beare the swéete yoake of Christ are miserablye in subiection and thraldome to the tyranny of the Pope 44. How can ye beleeue which receiue honor one of another and seeke not the honour whiche commeth of
honoureth Christe with that parte with the whiche wée are to be honoured of him and dishonoureth him with that with the which he is to be honoured For the Religion of supersticion is commonlye preposterous In sinning it is moued with no reuerence towards GOD but in praying for remission of sinnes wée wyll séeme to shewe reuerence towardes God confessing but yet supersticiouslye I wyll not saye wickedlye that wée are so vnworthye that we shoulde not presume to come into the presence of God to craue helpe at his handes And as it is true that we are vnworthy to come into the presence of GOD so it is Godlye to confesse our vnworthinesse But that pietye turneth to supersticion and impiety if for our vnworthinesse wée exclude the ministerye of Christ 7. Iesus aunswered and sayde vnto him What I doe thou wottest not nowe but thou shalt knowe hereafter M. The Lorde declareth that hée doeth another thing besyde the washing of theyr feete For otherwyse Peter had not erred when hée sayde Doest thou washe my feete For this thing the Lord did and yet he sayde not I wash not thy feete but what I doe thou wottest not nowe but thou shalt knowe hereafter B. For hée did not washe the Desciples feete to make them cleane but to the ende they might learne mutual loue This Péeter knewe not of then but afterwarde hee heard the same of the Lord but truly he vnderstoode the same when he receiued the holy Ghost and called to mynd all the wordes and déedes of Christ C. Furthermore by these wordes of the Lorde we are taught to obaye Christ although there appeare no reason why he woulde haue this or that to bee done In a house well ordered the counsail resteth onlye in the mayster of the house to whome the seruauntes ought to submitte them selues Therefore he is to presumtuouse which eschueth the power and neglecteth the commaundement of God because hee knoweth no reason of of the same Also this admonition doth further extend it selfe as that we should not think much to be ignoraunt of those thinges which God would haue hidden from vs so a time For this kind of ygnoraunce is better learned than any knoweledge when wee geue place vnto the Lorde to excell vs in wisdome 8. Peeter sayeth vnto him Thou shalte neuer washe my feete Iesus aunswered hym if I wash thee not thou haste no parte with mee R This wylfulnesse of Peter procéeded of the zeale of God but not according to knowledge wherefore it is carnall affection and not spirituall worshippe C. Thus farre forth his modestye was to be excused howbeit the same wanted not faulte but nowe it offended more for that it being reproued gaue not place And this is commonlye seene that errour and obstinate wyll are ioyned togeather It is a notable collour that disobedience should spring of reuerence but because he doth not sipmly obeye the commandement he doth loose his labour in séeking to honour Christ This therefore is the true wisedome of faith to allowe and reuerently to imbrace as well and orderlye done whatsoeuer commeth from the Lorde For verilye otherwise we cannot sanctifye his name because except we iudge the same to be excellentlye well done which he doeth our fleshe wyll neuer obeye and geue that honour which is due vnto him but by constraint To bee short except man doe forsake him selfe in iudging of the worckes of God although he haue a desyre to honour God pride wyll alwaye lurke vnder the shewe of humilitye C. Peter had hearde the Lord saye that there was somewhat in this washing whiche he shoulde knowe afterwarde whereby he shoulde haue béene bridled from resisting the Lorde any further But he was to shamefast It is not good shamefastnesse whiche excéedeth so muche that it resisteth the grace and loue of God towardes vs. Some are oftentimes so affected with this ouer much shame that they dare not call vppon God in the time of neede but make intercessours of the Saintes Of the which we haue spoken a litle before Jf I washe thee not Bv. The Lorde Iesus vehementlye reprehending the refusall of Peter sheweth and openeth the misterye of this washing which is the fruite of his Passion of his comming into this world C. Yet notwithstanding he doeth not plainelye expresse for what cause he determined to washe his Disciples féete onelye by a similitude taken from the soule to the body he teacheth that he doeth no newe thing or vnbeséeming his person in washing his Disciples féete Notwithstanding the Lorde sheweth what foolishe circumspection Peter vsed The lyke shall happen vnto vs so soone as the Lord beginneth to contend with vs. Because Christ was there Lord and Maister Peter thinketh it verye absurde that he shoulde washe his féete But in repelling this office he refuseth the principall part of his saluacion For this sentence contayneth a generall doctrine namelye that all of vs are filthye and defiled before God vntyll Christ wyâ—e awaye our spottes Nowe séeing that he challengeth to him selfe aloane this office of cleansing let euerye one offer vnto him his vncleannesse to bée purged that he maye haue place among the sonnes of God M. Herevppon the Apostle sayeth Knowe yee not that the vniust shall haue no enheritaunce in the Kingdome of God 1 Cor 6.9 Ephe. 5.5 Bee not deceyned and so forth C. Moreouer there are some whiche referre this worde VVashe vnto the frée remission of sinnes and there are other some also which referre the same to newnes of lyfe and a thirde sort vppon good consideration referre it to both For Christ washeth vs when he wipeth awaye our sinnes by the offering vp of him selfe least they shoulde come into iudgement Moreouer he washeth vs when by his holye spirite he abolisheth the wicked and sinfull desires of the fleshe 9. Simon Peter sayeth vnto him Lorde not my feete onelye but also the handes and the head M. Peter hearing such a graue and intollerable threatening submitteth himselfe wholly vnto the wyl of Christ being nowe readye to suffer not onelye his féete to bée washed but his handes and his head that is to saye his whoale body As if he shoulde saye Before I suffer my selfe to be seperated from thée I wyll suffer whatsoeuer thou wylt Bv. I doe geue not onelye my féete to be washed but also I offer my selfe with all that I haue vnto thee C. This necessitye was a méete Mistres to tame him Therefore laying aside contencion he geueth place But he wyll nowe bée washed euerye whitte And he truelye confesseth that he is whollye in euerye part defiled and that therefore he is nothing profited if so be one part onely bée washed 10. Iesus sayeth to him Hee that is washed needeth not saue to washe his feete but is cleane euerye whitte And ye are cleane but not all A. As by a certaine obstinate wyll Peter at the first resisted Christ going about to washe his féete C. euen so here againe through rashnesse he erreth
will encreace that which he hath begon in vs. And wée must créepe béefore we haue strength geuen to vs to ronne swiftly And as Christ doth beare with vs in our imperfection euenso let vs learne not to cast of our weake Bretheren which as yet are far from the marck It is to be wished that al didde ronne with good courage but If anye doe ronne slowely so that he kéepe the waye let vs hope well CYR. Some think that by these wordes it was ment that Péeter after the assention of the Lord should be crucefyed but it maketh no matter what kind of death the Apostle of Christ suffered 37. Peeter sayd vnto him Lorde why cannot I follow thee nowe I will ieoparde my lyfe for thy sake C. Péeter by these words declareth that he was gréeued at the answere of Christ Hee vnderstoode that he was put in mind of his owne infirmitie whereby he gathred that his owne fault was a let vnto him that he could not presentlye followe Christ But yet he was not fully perswaded of this For by nature mankind is puffed vp with trust of his owne strength M. He doth not demaund and saye when shall I followe thée if I cannot followe thée nowe but he sayth VVhy cannot I follw the nowe As if he should saye R Doest thou think that I hauing receiued so many benifits of the wil be so vnthankfull that I will forsake thee Thou hast chosen mee to be an Apostle I haue tasted of the heauenly Ioye vpon mounte Thabor I haue wrought miracles in thy name and what benefite is it that I haue not receiued of thée howe then can I forsake thée being in great peril of thy lyfe I wil ventur◠my lyfe for thée yea I will dye for thée so far am I from forsaking thée C. These wordes of Peter shew what an opinion we haue conceiued of oure selues and howe we trust to our owne strength where vpon it cōmeth that wée dare doe any thing without callinge for the help of God when as notwithstanding we can do nothing But concerning this read more in the twentie six chapter of Mathew in the thirty thrée verse 38. Iesus aunswered hym wilte thou ieoparde thy lyfe for my sake verily verily I say vnto thee the Cocke shall not crowe till thou haue denied me thrise M. Peeter séemed to prooue Christ a liar in denying that so bouldly which the Lord declared vnto him Therefore Christ séeketh more and more to beate downe the arrogancy of Peeter leste hée béeing puffed vp aboue measure shoulde bée to prowd of his owne strength And Christ would not contend with him but thought it better to let him haue experience of his owne strength euenas fooles are serued who are neuer wise but when they are punished Peter promiseth inuincible constancie and he speaketh according to the sincere affection of hys mind but it is blind and presumptuouse bouldnesse because he considereth not what was geuen vnto him Therefore the Lord correcteth that rashenesse As if he should saye R. What is that I heare Wilt thou Péeter dye for mée who came to dye for thée M. But I saye vnto thée that thou shalt be so aferd and discouraged that thou shalt not only forsake mée with the rest but shalt also deny mee euen as if thou haddest neuer knowen mée and that not once but twise yea thrise and with suche spéede that thou shalt deny mée before the Cock crowe But because this example pertaineth vnto vs let all men learne to waye and consider their owne infirmities and imperfections leste they be to prowd vppon vaine confidence Wée cannot presume to muche vpon the grace of God but here the secure presumption of the fleshe is reprehended seeing that faith bringeth forth rather feare and carefulnesse Hée suffereth the due and condinge punishement of his arrogancy wherefore that God may stay vs vp by his power let vs learne to forsake oure owne strength and to flée to him in time ⧠The Xiiij. Chapter 1. And he saide vnto his Disciples let not your hartes be troubled ye beleeue in God beleeue also in me Let not your hearts be troubled THIS whoale Chapeter is mixed with consolations with doctrines witht exhortacions and with promises The Lorde comforteth his sorrowefull and troubled Disciples instructeth them concerninge the father exhorteth them to beléeue in him to loue him to keepe his sayings promiseth them place in heauen the gift of the holy Ghost the hearing of their praiers his retourne vnto them againe the loue and grace of his Father and laste of al his peace And he doeth not without cause vse so many wordes to confirme his Disciples who had so daungerouse and fearfull a battaile prepared for them For this was no smal temptation that which in a litle while after they shoulde sée him hanging uppon the Crosse in the which sight there was nothing to bee seene but matter of vtter desperation Seeing the hower of so greate trouble was at hand he sheweth them a remedy lest they beeing ouercome should quaile M. In him we see the Image of that Priest Heb. 4.15 who béeing him selfe tempted in all thinges can haue compassion vppon all those that are tempted euenas the Apostle describeth him vnto vs. Hée knoweth that his disciples are men and ar easily troubled with sorrowful things I would to God that they which are of some estimation in the Churche were thus affected toward the weake euenas Christ was affected toward his whome he willeth not to be troubled C. Wée must alwayes consider the circumstance of time in that Christ would haue hys Disciples to stand strong and withoute feare when all thinges might séeme to bring present death and desperation M. For hée knewe that none of those things should hurt him how dangerouse and mortall soeuer they séemed to bée Therefore wée must alwayes vse thys Buckler to withstand such conflictes It cannot bée but that we shall feele diuers motions but we must be so affeard and troubled that we do not fall The faithful therefore are sayd not to be troubled because they leaning vnto the word of God although they bee oppressed with great troubles yet notwithstandinge they constantly go forward Ye beleue in God beleue also in me C. Christ doth not only encourage hys Disciples by exhorting them vnto constancy but doth also teach from whence they must seeke for theyr strength namly from Faith by which he is acknoweledged to be the Sonne of God who is able ynough of him selfe to defend those that are his This is the true waye to stande yf so be our fayth be reposed in Christ and yf so be it doth behould him when he helpeth vs euen as yf hée were present For this is the meaning of that whiche as sayth There is no cause why yee should be troubled for my departure Bv. For yf so bee ye haue grounded youre fayth vppon God he shal saue you and I also will saue you euenas I haue promised oftenne times heretofore For
him selfe loueth you becase ye haue loued me and haue beleued that I came out from God A. These wordes séeme quite and cleane to ouerthrowe all that the Lorde had spoken to his Diciples concerning intercession to his Father Obiection For he addeth that it is superfluous for him to praye vnto the Father Did he not before declare him selfe to be God and man in these wordes I will pray vnto the father Iohn i4 i6 and he shall giue you another comforter that he maye abide with you for euer Also Saint Iohn in another place calleth him our aduocate Rom 8 34 And Paule testefieth that he maketh interssion for vs. Heb 7 25 The same also is confirmed in the Hebrues But Christe doth not simplely denie in this place Aunsvvere that he wyl be an Intercessor but onely sheweth that his Father is so ready of him selfe to helpe them that he will willingly geue vnto them whatsoeuer they shal aske Christ our Intercessor B. Therfore Christ doth alwaye make Intercession for those that are his vntill such time as the number of them be full For that which he saith here and in the sixe and twenty verse how that it is not nedfull that he should praye vnto the Father for them is spoken in this respecte that hee had already obtayned his fathers fauoure toowardes them who at that time did both fauoure and imbrace them as the faithfull beléeuers in Christ M. This place is dilygentely to bée noated specialy against those which haue thrust in the Intercession of dead saintes into the Church because we haue no accesse vnto God for our sinnes saye they therefore we muste haue the saintes to be Intercessors for vs Euen as we cannot be admitted vnto the speach of a King before we vse some of his househoulde officers as meanes for vs. But Christe doth not in this sorte set his Father before vs whome he maketh so gentle and louing vnto vs that he sayth he will aske nothing for vs as for men voyde and destitute of his loue A. This Fatherly affection towards vs Esa 65 24 the Lorde him selfe also testifieth by hys Prophet saying It shall come to passe that before they call I will aunswer and before they aske I will heare to the ende we might not doubt but to finde the Father fauorable vnto vs so soone as wée call vpon him in the name of his Sonne For hee alwayes heareth him seeing hée is his onely begotten and most déere Sonne in whome hée is well pleased C. Moreouer when Christ is sayde to praye vnto the Father and to make intercession for vs let vs not imagine any carnall thing of him as though bée falling downe at his Fathers feete made such humble prayers for vs but the power and force of his sacrifice by which he hath once purchased the fauour of God towarde vs is alwaye lyuelye and effectuall and the bloude which he hath once shed for our righteousnesse is a continuall intercession for vs. Because ye haue loued me and haue beleued M. Christ in these wordes expresseth the cause of the loue of God the Father towarde vs shewing howe fayth in hym and the loue of him doe get vnto vs the loue of God the Father by which it commeth to passe that wée obtaine all things at his hande R. As if he shoulde saye because ye haue loued me and beleeued my Gospell therefore I haue reconsiled you vnto God that he may be now your Father ye are made the Sonnes of God by fayth in mee ye are made fellowe heyres of all Godes graces wherefore by me ye shall haue a readye waye to come vnto the Father C. By these wordes we are taught that there is one only bond of our coniunction with God And we are ioyned by true fayth which commeth from sincere affection the which he noteth by the name of loue For none doe beleeue purely in Christ but they whiche loue him with theyr whole heart Wherefore by this word loue he hath wel expressed the force and nature of faith But yf so be God beginneth to loue vs so sone as we loue Christ it foloweth that the beginninge of our saluation is of our selues because wée preuent the grace of God But contrary to this we haue many testimonies of Scripture i Iohn 4 i0 as these I will make them to loue me Agayne Not because wee loued him firste It shall not néede to repeate more places Rom 4 i7 because there is nothing more certayne then this doctrine That the lorde caleth those thinges that be not as though they were Ezech 36.26 that hee restoareth the dead to life Easy 65. that he maketh of stoany hartes hartes of flesh that he appereth vnto them which seke him not and that he loueth all those that are his before they are in this respecte we are sayde to be loued of God when we loue Christ because we haue a pledge of his loue whom before we abhorred as a seuere and cruell Iudge towarde vs. AVG. Therefore the Father loueth vs because we loue the Sonne hauing receaued of the father and the sonne that wee might loue the Father and the sonne 28 I went out from the Father and came into the vvorlde againe 1 leaue the vvorlde and goe to the Father C. This sentence commendeth vnto vs the deuine loue in Christ For we should haue no true fayth in hym yf we dydde not apprehende his deuine power For his death and resurrection the two pillors of fayth shoulde profite vs lytle or nothing at all except his heauenlye power be annexed vnto them Therefore we must imbrace Christ by a true and sincere fayth as the counsaile and power of God Let vs also consider to what ende hée came out from God namely that hee might be vnto vs wisdom sanctification righteousnes and redemption M. For this cause he sayth not simpely I am sent of God into this worlde Iohn 1 6 but I went out from the Father and came into the worlde Iohn also was sent of God the rest of the Prophetes also were sent of whome notwithstanding that cannot be sayde which Christ speaketh here of himselfe saying I went out from the father and came into the worlde that we might consider that to be in Christ Philiq 27 which is no other R But some will say how went hée out from the Father whiche was neuer seperated from him and howe goeth he out of the worlde when as all thinges in the same are ordered and gouerned by his power and care Hée wente oute from the Father because he abased himselfe taking vppon him the forme of a seruaunt He is gone out of the worlde because hee was contemned crucified and slaine by the worlde But all these thinges were done that he might goe vnto the Father that is to saye that he might bring man into the kingdome of God that hee myght make him Lorde ouer sinne the Crosse death and hell C. Therefore hee
but according to the measure of his zeale that hee might come before the rest vnto Iesu M. Moreouer in that hée being naked gyrded his coate vnto hym when he came out of the Ship to Christwarde it is an example of shamefastnes and reuerence Some Anabaptistical spirite would haue come naked vnto Christ without blushing 8. The other Disciples came by Ship c. 9. Assoone then as they wer come to land they sawe whot coales and fishes layd theron and breade C. All come at the last vnto Christ but Peter excelleth the rest in zeale They were occupied in taking the fishes out of the net the which leysure Peter could not tary not regarding the fyshe when hee knew that the Lord was vpon the shore R. Men come vnto Christ by diuers meanes some with excellent giftes other some with base science and labour which appereth in the sight of the world so contemptible that the same is counted no gift Peter commeth vnto Christ but by miracle and with a gift wonderfull in the eyes of the world the other disciples row in the common skyffe or cockboate vnto Christ A. But it maketh no matter how thou commest so that thou bring fayth with thée which worketh through loue They saw whot coales M. Now consequentlye the Euangelist cōmeth to the declaratiō of those thinges which the Lord did after this apparition and miraculous inclosier of fyshes The Euangelist saith not they layd whot coales fyshe and bread but they sawe whot coales and fishes layd theron Therefore not they but the Lord did these thinges whyle they were fishing on the sea that he might entertayn thē with a silly feast according to his wonted maner with thys purpose to teach them that no necessarye thing appertaining to the bodye shall be wanting to his Ministers so that they labour not slouthfullye but couragiouslye R. For the disciples comming forth of the Ship from their godly labour founde not only broyled fish but also bread Thus also the Lord fed the Israelites in the wildernes who following their vocation had bread from heauen quailes brought with the wynd and water out of the rock Moses following the calling of the Lord in the mountayne was nourished fortie dayes without bread or water Elias following his calling was fed by a Rauen by nature a rauenous bird And although these were speciall miracles yet notwithstanding we may herewithall confyrme and strengthen our fayth For miracles are seales vnto vs of Gods promises 10. Iesus saith vnto them bring of the fish which yee haue nowcaught 11. Symon Peter went vp and drew the net to the land full of great fishes c. Bv. Christ commaunded this to be don to take away al suspicion least they shuld think either the broiled fish or that which they had taken to be but a fantasie R. But why doth he not say bring hither of the fyshes which I haue caused you to take Answere The holy Ghost is wont in other places of the Scripture to ascribe those works vnto vs which notwithstanding God worketh in vs not to the ende we should be prowd in our owne conceit but that we might go foreward in doing our dutie C. So we call that our bread which in desiring to be geuen vnto vs we confesse to come from the blessing of God Symon Peter drew the net Bv. Peter alone drew not the net to land but was holpen by the rest of his fellows R. In this manifestation of Christ wée haue many wonderfull thinges to be considered The fyrst is the taking of so great a multitude of fyshe and being so manye the net not broken secondlye that Peter came vnto Christ not as did the others in a boat but by swimming last of al that with out the preparation of anye man meat was dressed to satisfy their hunger This therfore is the most notable apparision of Christ replenished with deuyne power For the lord which blesseth man maketh them fyrme instrumentes to finishe his work and will 12. Iesus saith vnto them cum dyne And non of his disciples durst ask him who art thou For they knew that it was the Lord. M. Christ calleth his disciples to meate the which he had prepared not so much to fill their bellies as to confyrme them in the faith and knowledge of the resurrection by eating with him Bv. For although this be not plainly expressed yet notwithstanding it may appeare by the circumstances And none of his disciples durst aske hym C. The Euangelist meaneth that the disciples durst not aske Christ who he was bicause they feared that they should therby do him iniury he had so plainly reuealed him selfe by manifest signes As if hee should say Bv. The Lord was so familiarly conuersaunt with them that none of them needed to aske say who art thou 13. Iesus then came and tooke bread and gaue them fish lykewise 14. This is now the thyrd tyme that Iesus appered to his disciples c. M. His custome was to breake the bread wherupon the twoo disciples which went to Emaus knew him by breaking of bread Bv. But he did not this without hys accustomed maner of geuing thankes Luk. 24. C. Christ had appeared more than seuen tymes but whatsoeuer was don in one day is comprehended vnder one apparition AVG. So that the fyrst daye is the day of his resurrection the second the eight daye after his resurrection in the which he offered him selfe to Thomas to be sene and felte The thyrd day is this in the which hee appeared by the sea shore of Tiberias C. He meaneth therfore that Christ was séene of his disciples at seueral tymes that his resurrection might haue the more credit M. There are other some also which think that the Euangelist speaketh of those manifestations by which he apeared not to one or two alone ▪ but to all of them when they were gathered togither Otherwise it should follow that the Lord was not séene of his Disciples in Iudea but onely vpon the day of his resurrection and the eyght day of the same the which can not be affirmed 15. So when they had dined Iesus sayth to Simon Peter Simon Ioanna louest thou mee more than these Hee sayde vnto him Yea Lorde thou knowest that I loue thee He said vnto him Feede my Lambes Bv. As the Lorde when he had fed many in the Desert with fiue loues two fishes passed from the meat of the body vnto the foode of the soule teaching that we must also hunger after the eternall foode which maketh vs immortall euen so he taking héere occasion of the fishing exhorteth his Disciples to the spiritual fishing wherby they may draw many vnto God by the net of the Gospell Notwithstanding he chaungeth the allusion For he passeth from fishes to cattel cōmaunding them to féede the Lords flocke But specially he conuerteth his whole spéeche vnto Simon Peter whom the Lorde Iesus restored to that degrée of honor from the which he was fallen That foule
denyall of Christ of the which we haue hard had made him vnworthy of the Apostleshippe For how should he be a faythfull teacher of the fayth whiche had so fowlly fallen from the same He was made an Apostle namely with Iudas But so soone as he had forsaken his place office and dignitie he was also depriued of the honor of the Apostleship Bv. Therfore least he might seeme to be remoued for euer from the fellowship and office Apostolical by the thréefolde denyall he is receiued agayne by the trebble confession of his loue and now as well libertie as authoritie to teache is restored vnto him both whiche he had lost through his owne fault And least the infamie of his fall might any thing hynder him Christ quite wipeth and blotteth away the same Such a perfect restitution both for Peter and also for his hearers was most necessarie for him it was necessarie that he mighte the more boldely execute his office beeing assured of his vocation to the whiche he was restored agayne for the hearers also least the fault remayning still in the man mighte haue giueÌ„ some meÌ„ occasion to despise the gospel Simon Ioanna A. Concerning this name we haue spoken before Iohn 1.42 Simon Ioanna sayth our Sauiour louest thou me Bv. The whiche some referre vnto the Disciples that this might be the sence and meaning Louest thou me more than thou doest these thy brethren and fellowes But it séemeth to be the more simple sence and meaning if so be thou vnderstande that Peter was asked whether he loued the Lorde more ferueÌ„tly than did the rest Peraduenture the question rose herehence for that he leauing his felowes in the Skiffe cast him selfe into the lake not tarying the time of rowing and seeking to come first vnto the Lord standing vpoÌ„ the shore Also because he fund the Sauiour very mercifull vnto him in forgeuing his sinne Luke 7.47 by righte the greater loue is required of him For he to whom more is giuen ought to loue more C. But howsoeuer the matter standeth that way it is most certain that the meaning of Christ in these wordes is that no man can faythfully serue the Church and take paynes in féeding the flocke excepte he haue further respecte than vnto men First the office of teaching of it selfe is laborious and troublesome seeing there is nothing more harde and to keepe men vnder the yoke and obedience of God of whom some are weake some lighte some peruerse some dull some slouthful some hard and vnapte to be taught Preaching a harde office Also Satan for his parte thrusteth in al the lettes and stumbling blocks he can deuise to discourage the good shepheard or at lest to weaken him Therfore none shall câ—nstantly go or warde in this office but he in whose hart remayneth the loue of Christe that he forgetting him selfe and wholly adicting him selfe vnto Christ may ouercome all impediments and stayes Thus Paule declared him selfe to be affected when he sayd The loue of Christ bindeth vs. Bv. To be short Christ requireth of the shepheard burning and earnest loue For the Lorde did not aske Peter as one ignorante what was in the harte of Peter or of any other maÌ„ but he sought to imprint this in the mindes of al his Disciples that he must of necessitie be endued with perfect loue toward Iesus Christ whiche taketh vpon him the care of his flocke C. Therfore let them which are called to gouerne the Church remember that if they will eightly and truly execute their office they must first begin at the loue of Christ Yea Lord thou knowest that I loue thee M. So great is the constancie and trust of a good conscience that it is not afrayde to appeale vnto the knowledge of the Lorde and to take the Lorde him selfe for a witnesse Peter sayth not Thou knowest Lorde that I loue thée more than these doo but Thou knovvest Lorde that I loue thee He exalteth not himself aboue the rest neyther doth he ascribe lesse loue vnto them than vnto him selfe but modestly and simply affirmeth that he loueth the Lord. He could iudge no more of other mens harts than they could doo of his For no man knoweth what is in man 1. Cor. 2.11 but the spirite of man that is in him Euen so we must testifie of the truth of our hart that in the meane time we reiecte not others nor presume to iudge of the spirit of other men Feede my Lambes C. The Scripture applyeth this worde Feede metaphorically to all kinde of gouernment But bicause héere he speaketh of the spiritual gouernmeÌ„t of the Church it is good for vs to note in what partes the office of a shepeheard consisteth For we haue héere no vayne or idle dignitie depaynted vnto vs neyther dothe Christe commit any gouernmeÌ„t to a mortal man that he may vse the same at his own pleasure Christ seeing he is properly the only shepheard of the Church who gouerneth and feedeth his sheepe by the worde of saluation Pastors of Christe to feede hys sheepe bicause he vseth the helpe of men to preache doctrine dothe giue also vnto them his name or at lest communicateth the same with them Therefore they are accounted for lawfull and true Pastors before God which gouerne the Churche by the ministerie of the worde vnder the head Christe Whereby we may gather what burthen Christ layeth vpon Peter and vpon what condition he appoynteth him a gouernour of his flocke Whereby also the wickednesse of the Bishoppes of Rome is playnly inough refelled and dysproued whiche wrest this place to establishe the tyrannie of their Popedome To Peter say they it was sayde aboue the rest Feede my Sheepe Why it was spoken rather to him than to the rest we haue shewed before Supremacie of the Pope But there is nothing geuen to Peter in these words whiche is not aswel common to all the Ministers of the Gospell R. For the Apostles haue all one power bicause they haue all one and the selfe same spirite all one worde of the Gospell giuen vnto them to preach C. Therefore the Papistes doo seeke to proue in vayne that Peter was chiefe bicause he was specially spoken vnto aboue the rest But admit and graunt that he had some speciall honor aboue the rest how will they proue that he was placed in the highest degrée of all other He was in deede the chiefest among the Apostles but shall it therof follow that he is the vniuersal Bishop of the whole worlde Verely whatsoeuer Peter hathe receyued doth no more appertayne to the Pope than it dothe to Mahumet For by what right dothe he chalenge to him selfe to be Peters successor And what man in hys right wittes will graunt vnto him that Christ speaketh here of any right of succession Yet notwithstanding he will be counted Peters successor I would to God he were None of vs doth let him but that he may loue Christ and take care and charge to
GOD and the Sauiour of the whole worlde the which is done of vs when we depende wholye vpon him by a sincere fayth and trust and commit our selues wholye as Disciples vnto him Hée sayth not they which are pure and altogither voyde of sinne and worthy to be admitted into the fellowship of this fraternitie but he sayth which beléeue in his name and receyue him that is to saye which acknowledge by fayth the grace offered and receyue it in heart Therefore they which beléeue not receyue not Christ they cannot obtaine this sauing helth and dignity of the sonnes of God in so much that they must of necessitie perish with this world vnder the wrath 13. Which were borne not of bloode nor of the will of the fleshe nor yet of the will of man but of God Which were borne M. These woordes pertayne to the description of them which beléeue in the name of Christ and do receyue the right of the adoption of the sonnes of God They which are such are not borne of fleshe and blood but of God Fleshe and blood begetteth not the Children of God That which is of the fleshe is fleshe Iohn 3 and that which is of the spirite is spirite B. By these woordes the Euangelist meaneth nothing else but the carnall Byrth For he maketh a comparison of the generation of the fleshe and of the spirite reiecting the one and allowing the other C. Neyther is it necessarye that wée vnderstand here by this worde flesh the Woman as many would haue it The Euangelist rather repeating one thing by diuerse woordes goeth about to inculcate the same and to print it more déepelye in our mindes Therefore hée doth secréetelye touche the wicked trust and confidence of the Iewes who had alwayes in theyr monthes the worthinesse of theyr ofspring as though they springing from a holye Progeny were Saintes by nature They had worthelye boasted them selues to bée of the stock of Abraham if they had béene lawfull Children and not bastardes But the boasting of Faith doth arrogate nothing at all from the carnall generation but geueth GOD the praise for all thinges that it hath receyued ◠Therefore S. Iohn in effect sayeth thus much They which beléeue in Christ being before vncleane Gentiles are not borne the sonnes of God out of the wombe or by fleshe and blood but are brought therevnto by the workemanshippe of the holye Ghost And although properly hée hath respect vnto the Iewes which were proude in the fleshe yet notwithstanding of this place a generall Doctrine maye bée gathered namelye that where as wée are counted the Sonnes of GOD it commeth not by the propertye of our nature neyther of our selues but because the Lorde hath begotten vs of his owne fréewill and singuler loue Question A. Notwithstanding the Euangelist séemeth verye vnorderlye to make regeneration the first in order as though it went before faith when as rather it is the effect of Faith and therefore the latter of the twaine Aunsvvere C. I aunswere that it is both first and last in diuers respects because by fayth wée conceyue the incorruptible séede by the which we are borne againe into a newe and diuine life and yet neuerthelesse faith is now the worke of the holye Ghost which dwelleth in none but in the sonnes of God Therefore in diuers respectes faith is a part of our regeneration and an enteraunce into the kingdome of Heauen that wée might bée nombred among the children of God For in that hee illuminateth our mindes with the spirite hee sheweth the worke of regeneration After this maner faith springeth from regeneration as from the well But because wée receyue Christ by the same faith whiche sanctifieth vs wyth his spirite therefore it is sayde to be the beginning of our adoption Therefore in respect of our sence we beginne not to be the sonnes of God but after faith onely M. But we must note what difference there is betwéene them whiche are adopted in this worlde to the inheritaunce of earthlye goodes and those which are adopted to bée the sonnes of God They whiche are adopted to haue the inheritance of earthlye goodes are adopted by grace of good will although they come not of the same fleshe neither are regenerate in minde but abide in the same minde whereof they were before But they which are adopted to bee the Sonnes of God are not borne of the substaunce of God as was Christ the onely begotten sonne of GOD but they being by grace taken for heyres and sonnes are also chaunged in minde and of carnall are made spirituall And this is that which hée sayth But are borne of God Wee gather also by this place that faith commeth not of our selues but is the fruite of spirituall regeneration For the Euāgelist affirmeth that no man can beléeue but hée which is borne of God Faith therefore is a heauenly gift Furthermore wée maye hereby gather that faith is not a colde or bare motion seeing none can beléeue except hée be reformed by the spirite of God 14. And the same woorde became flesh dwelt among vs and we sawe the glorye of it as the glory of the onely begotten sonne of the Father full of grace and truth And the same worde C. Nowe hée teacheth what that comming of Christ was of the which he had made mencion before saying Hee came into his owne Namelye that hée hauing taken vppon him our fleshe openlye shewed him selfe to the world M. And by the fleshe he vnderstandeth the whole man in somuche that it is al one as if he had sayd And the word beecame man C. For this worde fleshe serueth more to set foorth the force of his minde than if he had sayde That it was made man His purpose was to shew what a vile and base condition the Sonne of GOD tooke vpon him for our sakes comming downe from the throne of his heauenlye glorye The scripture speaking of a man contemptuouslye calleth him fleshe When as therefore the Euangelist calleth the sonne of God fleshe he meaneth that he hath so much abased him selfe that he hath taken vppon him this fleshe subiect to so many miseries R. As to fragillity contempt execration pouertye hunger thirst nakednesse death and damnation and that wee might bee made through him Strong Blessed Ritch Full Immortal and righteous whereby we haue euerlasting saluation For what thing else is fleshe than weakenesse dust and as it were haye and the glorye thereof as the flower of the field which in the morning groweth and in the Euening is cut downe and withered C. But the fleshe is not here taken for the corrupt nature of man as Paule oftentimes taketh it but for the mortall man Verye fonde therefore is Appollinaris which imagined that Christ had a humane bodye onely without a soule For this is a figuratiue kinde of speache because the inferiour part doth comprehende the whole man For by an innumerable sort of testimonies a man may gather that Christ our
therefore séeketh where Christ abideth where GOD dwelleth let him heare the worde and followe it then shall he be sure to finde Christ Wherevpon the Apostle Peter sayeth 2. Pet. 1 VVee haue a right sure worde of Prophecie where vnto if ye take heede as vnto a light that shineth in a darke place Psal 119 yee doe well And the Prophete Dauid sayeth Thy word is a light to my pathes and a Lanterne to my feete They came and sawe where he dwelt M. They saye not we will come to morrowe it is nowe euening but with a thankefull minde they receyue the gentlenesse of Christ and the occasion also offered to talke with him But what they hearde of Christ the Euangelist heare maketh no mention notwithstanding by that whiche followeth somewhat appeareth that they sawe and hearde those thinges whereby they came to the knowledge of Christ For hereafter it is sayde that Andrewe tolde his Brother Simon saying Wee haue founde Messias For it was about the tenth houre C. That is to saye the euening was at hande By this circumstaunce of the time wee gather that these twoo Disciples had suche a desyre to heare and knowe Christ that they were not carefull for theyr nightes lodging The Children of this worlde are farre otherwise who alwayes are weary and vnmeete to followe Christ 40. One of the two whiche heard John speake and followed him was Andrew Simon Peters brother C. The purpose of the Euangelist vnto the ende of the Chapter is this that wée might knowe howe the Disciples were brought by litle and litle to Christ Here he speaketh of Peter afterwarde hee wyll make mention of Philip and Nathanael 41. The same founde his brother Simon first and sayde vnto him We haue founde Messias which is by interpretacion annointed The same found his Brother B. In that Andrewe founde Simon Peter his brother in Iudea eyther by chaunse or looked for it is an argument that hée for Religions sake went to Iohn the Baptist although peraduenture hée was not his continuall Disciple It is a token truelye that they liued together one with another because when they were called the seconde time to the perpetuall fellowshippe of the Lorde of the whiche Mathewe and Marke make mention they were a Fishing togeather Math. 4 Mark 1 M. Touching the other Disciples of Iohn whatsoeuer is affirmed this is certaine that this Andrewe was the first after Iohn in this that he went about to make Christ knowne the which thing the Euangelist declareth in saying not simplye The same founde his Brother Simon but the same found his brother Simon first And no man will deny but that this is spoken by the Euangelist to his prayse But there is no mention made where he founde him We haue found Messias That which is in the Hebrew text Messias is in the Gréeke texte Christos and in the Latine texte Vnctus which thrée woordes haue all one sence and signifie annointed But these wordes VVe haue founde Messias seeme to bée spoken with great Emphasis or force and doe note that Simon also to whome Andrewe toulde this newes burned marueilouslye in desire towarde Christ For his woordes are thus much in effect Reioyce brother for him whom both of vs haue sought so carefullye we haue founde euen the sauiour Christ Iohn 4. Hée spake not doubtfullye as did the Woman of Samaria whiche sayde Is not he Christ But as one fullye certified Andrewe sayeth wée haue founde Messias 42. And brought him to Iesus And Iesus behelde him and sayde Thou art Simon the Sonne of Iona thou shalt be called Cephas whiche is by interpretacion a stone And brought him to Iesus E. By these wordes we sée what is the force of fayth so sone as we are borne a newe in Christ by fayth by and by our minde sheweth it selfe to another and beginneth to declare how great goodnesse it hath founde and it is not possible that fayth shoulde bée ydle for it wyll confesse Christ eyther with the mouth though there were a thousande deathes set before our eyes or else by charitie towardes our neyghbour by which it is knowne who is a Disciple of Christ C. Andrew had scarce one sparke of faith and yet notwithstanding with the same hée doth illuminate his brother Simon Woe then vnto our sluggishnesse yf we being more fullye illumined doe not endeuoure our selues to make others pertakers of the same grace Yea wée maye sée those thinges in Andrew which Esay requireth of the sonnes of God namely that euery mā lay holde on his neighbor that he say Come let vs ascende to the Mounte of the Lord Esay 2 and he shal teach vs. For Andrew reacheth out his band to his brother but to this ende that hée might be a Disciple in the schoole of Christ M. So are they woonte to doe which are in loue with the trueth which they haue knowne Math. 25 And this is the duetie of a good seruaunt to vse the Talent well that hée hath receyued for the behoofe of his mayster And in that this Andrewe went about first of all to win his brother Simon to the Lorde it is a token of naturall and true loue the which truelye is taken from the godlie in Christ For it is the Husbandes part first to winne the Wife the Parents their Children the Brother his Brother the Mayster his Seruauntes and the Maiestrates to winne their Subiectes to the Lorde C. Furthermore the purpose of God is here to be noted in that he woulde haue Peter which did farre excell the other to be brought to the knowledge of Christ by the worke and ministerye of Andrew to the ende none of vs although wée excel shoulde thinke scorne to be taught of the inferiour B. The efficacie also of Gods calling is here to be considered For so soone as Simon was called to Iesus by his brother he followed So as many as are chosen shal receyue the Gospell being called of God and drawne of the father to the sonne Iohn 6 A. For all that my Father geueth me saith Christ shall come vnto me B. Wée knowe not the time when God wyll call in heart those that are his for large is the mercye of God and therfore the ministery of the Gospell must still be vsed towarde them which shew not them selues to be Dogges or Hogges Thou art Simon the sonne of Iona. R. Whereas our text hath the sonne of Iona Nonnus readeth it the sonne of Iohn and not of Iona. To the which agréeeth this place Simon Iohanna Iohn 21 or Simon the sonne of Iohn louest thou mée But it is likely that the Father of Simon was called in Ebrue Iochanan or in the Chalde tongue Iochanna wherevppon the letter of aspiration being altered out of his place and s put to the ende came Iohannes the which also afterwarde being made short became Ionas And Iochanan or Iochanna doe signifie that which we call in Englishe Iohn and is as much to saye
loued vs because it springeth from his eternall purpose is aboue all other causes but that his grace which he woulde haue to be made manifest vnto vs and by which wée haue assuraunce of saluation beginneth at the reconciliation made by Christ For séeing wée must néedes graunt that he hateth all sinne and wickednesse howe canne wée assure our selues to bée in his loue and fauour vntill our sinnes are cleane put awaye for the which hée is iustly angry with vs. Thus the blood of Christ must bée the meane to make God fauorable vnto vs before wee can haue any manner of féeling of his Fatherly loue and clemencie B. And Christ is called the onely begotten Sonne of GOD because hée is the heade of Gods children and haue all receyued of the fulnesse of his grace that wee also might be the sonnes of GOD. Moreouer there was neuer any man beside him Heb. 7.26 that was without sinne and which bare the full and perfect Image of God for hée onely is innocent And this name of the onely begotten sonne Christ by nature but wee by adoption are the sonnes of God appertayneth to Christ by right bicause by nature hee is the onely Sonne of God but wee by adoption being ingraffed into his bodye Therefore this name of onelye begotten Sonne is put downe vnto vs to expresse the vehemencie of Gods loue towarde vs. For because men doe not easilye perswade themselues to bée beloued of God to take awaye all doubt from vs hée expressely sayth That God hath so greatlye loued vs that for our sakes hée hath not spared his onelye begotten sonne Seing then God hath sufficientlye declared vnto vs his loue hée shall not be a little iniurious to Christ that not contented with this testimonye shall doubt still and make no more accounte of Christ than if one of the common sorte of men had béene giuen to death But wée must rather waye and consider of how great price God estéemed his sonne to whome our saluation was so precious that he woulde redéeme the same with the price of his onelye begotten sonne Euen so the Apostle setteth this loue of God towarde vs before our eyes to be considered Rom. 8.32 saying which spared not his owne sonne but gaue him for vs all howe also with him shall hee not giue vnto vs all thinges That euerye one which beleeueth in hym should not perish A. Concerning these wordes reade the fifteenth verse going before 17. For God sent not his sonne into the world to condempne the worlde but that the worlde might be saued through him M. These wordes appertayne to the enlarging setting foorth of the loue of God with the whiche hée hath so loued this worlde that hée hath giuen his onelye begotten Sonne to the same Hée might by the sending of his Sonne vtterly condempne and destroy the worlde For the worlde by his wickednesse and impietie hath deserued perpetuall condemnation but such is the loue of GOD towarde the same that hée had rather spare it and by sending his sonne to bee a Sauiour sought rather to offer the cause of saluation than of condemnation Therefore this is here attributed to the loue of God because hée would not take vengaunce of the wickednesse of the worlde and because the same loue was so great that by the excellencie thereof it hath repressed the seuerity of the iudgement by which hée might iustlye haue condemned the worlde R. The will therefore of the Father is to saue by the sonne But what for all this Surelye although our sinnes condemne vs yet the father saueth vs by the sonne If we bée afflicted by the crosse the Father saueth vs by his Sonne If we be ouerwhelmed with death yet the Father saueth vs by the sonne Therefore let vs stedfastlye beléeue and leane to this worde God sent not his Sonne into the worlde to condempne the world but that the worlde might be saued through him For hereby thou mayest receyue great comforte and consolation in all thy afflictions Bv. For our Lorde Iesus Christ shall come in the Clowds of Heauen Math. 26 and .24 to iudge both the quicke and the dead with great power and Maiestye But it will bée in the ende of the worlde first Nowe hée commeth not as a Iudge but as a most merciful Sauiour Therfore although now thy great sinnes doe accuse thée and condemne thée consider that this is the time of grace and mercy and feare not but bée of good courage and so shalt thou finde grace and fauour Ezech. 18 and .23 R. For thus sayth the Lorde I liue which will not the death of a sinner but rather that lie tourne from his wickednesse and liue Bv. Therefore if thou bée conuerted and repose thy whole trust in the Sonne of GOD who suffered for thée that hée might make satisfaction for thy sinnes Rom. 8.31 and reconcile thée vnto God thou shalt bée safe 1. Iohn 2.1 For Paule sayeth If God be with vs who can be against vs And Saint Iohn sayeth If any man sinne we haue an aduocate with the Father Iesus Christ the righteous and he is the propitiation for our sinnes and not for our sinnes alone but for the sinnes also of the whole worlde Luke 19. and .10 To this effect also appertayneth this Euangelicall sentence The Sonne of man commeth to saue that whiche was lost and diuers other such like sentences E. Moreouer that which is spoken in another place Iohn 9.39 is nothing contrarye to these wordes of our Sauiour Christ I came to iudgement into the worlde that they which see not might see and that they which see might bee made blinde For in these wordes he declareth what his comming shal be to many but in this place what speciallye it shal be to the whole worlde Iohn 12. and .47 So is that to bée taken which hée sayth in another place For I came not to iudge the world C. To iudge here is taken for to condemne as in many other places also Therefore in that he denyeth that he came to condemne the world hée noteth thereby the proper ende of his comming For howe néedelesse was it that Christ shoulde come to destroye vs which were to much alreadye ouerwhelmed with destruction Therefore in Christ wée must consider nothing but that God of his infinite mercye and goodnesse Rom. 8.33 sought to helpe vs and to deliuer vs from destruction B. And as hée cannot sinne to condemnation which is borne of God the Lord at the length by his holy spirite purging out all sinne Ioh. 5.24 and vndoubtedly pardoning whatsoeuer is committed Euen so such a one cannot bée iudged that is to saye condemned For by Christ hée hath passed from death to life And being assured of Gods loue and fauour in Christ hath alreadye eternall life Wherefore whatsoeuer belongeth vnto sinne and death must decrease and fade away Othersome which beléeue not in the name of the onelye begotten Sonne of
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
effectuall the knowledge of his graces is namely of suche force that it wyll incourage and allure our myndes to desyre the same If thou knewest sayeth our Sauiour Christe thou wouldest haue asked Therefore hée went about to make the Woman more desyrous least shée shoulde contemptuouslye reiect the lyfe offered vnto her And he would haue geuen thee of the Water of lyfe This is a playne argument of Gods great goodnesse and lyberallitye by which he doeth not onely consider howe miserable wée are and of what benefites we stande in néede but also allureth vs to craue those thinges which are prepared and readye to bée offered vnto vs so that we aske them For hée testifieth that if wée make our Prayers vnto him they shall not bée in vaine And truelye without this perswasion and trust wée shoulde haue but a colde desyre to praye But séeing Christ méeteth by the waye with those that come vnto him and is readye to fyll euerye Hungrye Soule there is nowe no place or excuse left for slouthfulnesse and negligence But there is none but wyll thinke that this is spoken generally vnto all menne except he bée stayed by incredulitye A. For it is not promised in vaine Aske and ye shall receyue seeke and yee shall finde Math. 7â— Mar. 11. â—â— knocke and it shal be opened vnto you VVhatsoeuer thinges ye desyre when ye praye beleeue that ye receyue them and yee shall haue them C. Yea we sée that not onelye the liberallitye of God but also whiche is greatlye to bée wondered at the Lord of all thinges hath put vpon him such entire loue that hauing taken on him our fleshe and therewith also our miserye is come downe vnto vs and being Hungrye and Thyrstye craueth of vs those thinges whiche bée Earthlye that by this occasion he might bestow vpon vs in lyke manner his heauenlye and euerlasting treasures Hée who him selfe is the well of lyfe desyreth water to bée geuen vnto him out of a Well by a base and abiecte woman and hée promiseth vnto her againe the water of lyfe Euen so 2. Cor. 8.9 for our sake hée was made poore that wée by him might bée made Ritche So in lyke manner he became Hungrye and Thyrstye that he might féede vs with heauenlye Foode and refreshe vs with the Water of lyfe A. And so often as the Poore shall craue our Almesse Almes deedes to bée refeshed let vs remember that Christ beggeth in theyr personne not to spoyle vs of our goodes if wée geue any thing in his name but rather to exchaunge with vs heauenlye and euerlasting thinges for those thinges which are corporall and transitorye As wée may reade in the Gospell Mat. 10.42 and .25.40 B. Furthermore note here howe Christ maketh a comparison betwéene Drinke and the holye Ghoste whome metaphoricallye hée calleth water of lyfe C. And this Metaphor as it is common so it contayneth notable reason For wée are lyke vnto drye and barren grounde without any dewe or moysture vntyll suche tyme as the Lorde doeth water vs by his holye Spyrite In another place also the spirite is called cleare Water but in another sence because it purgeth and washeth awaye the Spottes with the which wée are polluted and defiled But here and in suche lyke places the secréete refreshing is handeled by which hée quickeneth defendeth and perfiteth life in vs. B. As therefore the liuelye and springing water doeth euer flowe to asswage and coole the thyrst of men euen so the holye Ghost bearing witnesse to our Spirites that we are the Sonnes of God doeth for euer expell the thyrst of the Godlye vntyll at the last it doeth make them perfectlye blessed and doeth perpetuallye comfort them by a sure and certaine Fayth concerning the which reade the Epistle of Saint Paul to the Romanes Rom. 8.16 Gala. 4.9 C. Therefore Christ thought good to oppose or set Water against the vanitye of all good men with the which mankinde is troubled and oppressed And he calleth it the water of lyfe not onely of the effect as of quickening but also he alludeth to diuers kindes of waters Therefore it is called liuelye because it springeth and floweth from a liuely well So that in these wordes Christ doeth excellentlye and brieflye declare what manner of person hée is and what hée bestoweth vppon his faithfull seruauntes namelye all fulnesse of lyfe and perfection of felycitye B. If therefore a man shall make Metaphors and Allegories after this manner they shal be firme and very profitable to teache in the Churche 11. The Woman sayeth vnto him Syr thou hast nothing to draw with and the Well is deepe From whence then hast thou that Water of life M. This Woman calleth our Sauiour Christ Maister or Syr after the common manner of Wiues which are accustomed to call theyr Husbandes so for reuerence sake and not onelye women vsed this manner of speache but also menne speciallye towardes suche as were Straungers Gene. 24.18 Rebecca sayde vnto the seruaunt of Abraham Drinke Syr. Marye Magdalene sayd vnto Christ suspecting him to be a Gardiner Syr Ioh. 20.15 if thou haue taken him awaye c. Abraham Lot and Gedeon Gen. 18.3 Gen. 19.8 Iudg. 6.13 Acts. 16.30 called the Angelles which appeared to them in the lykenesse of Straungers by the name of Lorde or Syr. The kéeper of the Prison also called Paul and Silas whiche were Prisoners by the same name Wherefore they haue slender reasons to alleadge which by this name thinke that this woman beganne nowe to haue more than common knowledge of Christ C. Naye rather shee despised Christ and deryded him Shée vnderstoode well inough that Christ spake figuratiuelye but shée reprehendeth him by a contrary figure as if shée had sayd that hée had promised more than he was able to performe As therefore the Samaritanes were despised of the Iewes euen so the Iewes were despysed of the other in lyke maner 12. Art thou greater than our Father Iacob whiche gaue vs the well and he him selfe dranke thereof and his children and his cattell B. Shée thought that the Lorde arrogated to him selfe power to make a wel as dyd Moyses who caused Water to flowe out of the harde Rocke C. Whervppon shée accuseth him of arrogancye because hée preferred him selfe before the holy Patriarche Iacob as if he should say Iacob was contented with this well for his owne vse and for the vse of his whole familye and hast thou better water What an vngodly comparison this is it maye hereby appeare that shée compareth the seruaunt with his Lorde and a mortall man to the liuing God and yet notwithstanding howe many be there at this daye which commit the same faulte Wherfore we must take the more diligent héede least we so farre extoll the personnes of men that we obscure thereby the glorye of God The giftes of God truelye are reuerently to be imbraced where so euer they appeare Therefore it is méete and lawfull to
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
things This had béene the parte of reasonable men But they doe none of these things but according to the disposition of fleshe they murmure because the Lorde sayde that he came downe from heauen For this is the lot of Christes doctrine that it shall sooner finde such as shall murmure gainst it and contemne and deride it béefore they know it than suche as shall rightly vnderstande it and when they vnderstande it earnestlye imbrace it 42. And they sayde Is not this Iesus the sonne of Ioseph whose Father and mother wee know How is it then that hee sayeth I came downe from heauen Is not this Jesus Bv. They looked for some mightie and victorious Messias to raigne ouer them as did Salomon Cyrus and Alexander therefore they dispised the humilitie of Christ not perceyuing howe this base man discended from heauen M. For they thought that hée had so spoken of his discention from heauen as though hée had denyed himselfe to haue béene borne in this worlde among men but euen as hée was present before them to haue fallen as some Aungell from Heauen Herevppon it commeth that they saye Is not this Iesus the sonne of Ioseph As if they should haue said doth he think vs to be so dule scenelesse that wée will suffer our selues to be perswaded that hée came downe from heauen séeing we knowe from whence hée came who he is of what stocke and kindered and with whome hée was brought vp what rashenesse then is this that hée sayth he descended from heauen as though he spake to straungers and to such as did not know him C. They had therefore a double let The one was whiche they fayned to themselues by a false opinion when they sayde This is the sonne of Ioseph whose Father mother we know Two â—bling â—kes to â—ewes The other was the which proceded of a wrong Iudgement because they did not thinke Christe to be the Sonne of God for that he descended to men taking vpoÌ„ him our fleshe But wée are to to wicked if so be wée therefore despise the Lorde of glory because hée did abase and emptye himselfe for our sakes taking vpon him the forme of a seruant For this was rather a manifest signe of his vnspeakable loue toward vs and also of his wonderfull grace Furthermore the deuine Maiestie of Christ did not so lye hidde vnder the base and contemptible shewe of the fleshe but that the bright beames of the deuine glorye appeared but those grose and scencelesse men wanted eyes to beholde the same Bv. So at this daye when Iesus is preached and the same crucefyed when mortification regeneration is taught the preaching is contemned of prowde men of couetous ambitious Carnall Gospellers follow Christ for gaine and luxurious men which crye from whence haue we this newe doctrine which these newe Apostles set before vs Let vs noate therefore in this place the nature of fleshe and bloode which followeth the Gospell so long as there is hope of gaine but that hope being taken away it starteth aside M. Moreouer the corrupt nature of fleshe and bloode is to stande vppon externall thinges and to iudge after the outwarde apparaunce not onely of the Sonne of God but also of all the elect of whome it iudgeth not according to the qualitie of the minde whiche is heauenlye but according to the humility and basenesse of the fleshe It doth not beléeue that those whome it séeth in this worlde to be poore Idiots vnlearned base weake contemned abiectes and knowne according to the natiuitye and conuersation of the fleshe are borne of GOD and are sonnes of the heauenlye kingdome This thing S. Iohn expoundeth in another place in these wordes saying Behoulde what loue the Father hath bestowed on vs that wee shoulde be called the sonnes of GOD. 1. Iohn 3.1 For this cause the worlde knoweth you not because it knoweth not him 43. Iesus answered and sayde vnto them Murmure not among your selues Bv. Murmuration against God and the truth braules also and contentions and strifes in religion are very displeasant to God the same are oftentimes gréeuously punished Wherfore the lord giuing good aduice to the multitude exhorteth them not so to murmure and grudge C. Notwithstanding hée layeth the blame of murmuration vpon them as if hée shoulde saye my doctrine contayneth no matter of offence but because ye are reprobates it proueth your poysoned mindes and is therefore vnsauorye because your mouthes are out of taste M. The wisedome of the Lorde is here to be considered by which hée is very circumspect least if hée should hold his peace at those things whereat they murmured among themselues they might thinke that they had iustly murmured Let vs followe this wise dilligence by which wée must beware least they whiche murmure against the truth murmure not without reason 44. No man can come to me except the father which hath sent mee draw him and I will rayse him vp at the last daye No man can come to mee M. Hée repeateth that which hée had sayd but in other wordes For hee had sayd All that my Father giueth mee shall come vnto mee and now hée sayth No man can come vnto me except my Father which hath sent mee draw him As if hée shoulde saye ye murmure without reason of this that I sayde I came downe from heauen For it is no meruell if ye knowe not mée but are offended at this humilitie of my fleshe Did not I saye vnto you that they shall come to mée whome my father hath giuen mée Why doe ye not rather murmure of that amonge your selues Nowe I confirme the very same vnto you namely that it is impossible that anye man should knowe who I am from whence and to what ende I am come except he be drawne to me by grace from my Father R. But your bellye draweth you vnto mée and not my heauenlye father It is no meruell therefore if ye beléeue not my wordes C. Here Christ openly pronounceth that the doctrine of the Gospell although it be preached to all men alyke cannot notwithstanding be of al men receiued but they must first be renewed in minde in vnderstanding Fayth therefore commeth not by the will of man but by the will of GOD. Bv. To come to Christ is to béeléeue and to cleaue vnto Christ to receyue Christ and to depende onelye vpon him as we haue hearde in the fiue and thirtie verse going before C. Hée sayth they are drawne whose mindes God doth illuminate and whose heartes hée bendeth and frameth to the obedience of Christ R. For GOD draweth in that order as before wée haue described For hée hath chosen some before the foundation of the worlde was layde and those whome hée hath elected hée hath called and doth call by Christ through the preaching of the Gospell And there is no cause why thou shouldest faine and Imagine to thy selfe any heauenly voyces and descentions of the holye Ghost which shoulde happen beside
are with Christ true Pastours because they entered in to the Church by the worde of the Lord and fed the people of God in the pastures of Christ C. Therefore we must noate by the wordes of Christ that thinges contrary are compared here together but yet betwene the Lawe and the Doctrine of the Gospell there shal be so litle difference and contrarietye found that the Lawe shal appeare to bée nothing else but a preparatiue to the Gospell To be short Christ testifyeth that all doctrines by which the world hath béene seduced from him were nothing but mortall plagues because without him there is nothing but deadly destruction R. therefore all the teachers of humaine tradicions and the carnal interpretours of the Law are Théeues and murderers for with theyr pestilent docttrine they murder soules For they which beléeue lyes doe perishe togeather with the lyes whiche they beléeue C. Neuerthelesse by these we are taught Antiquitie proueth not the truth how much God estéemeth of antiquitye and how much also we ought to esteme of the same so often as it is brought in to contend with Christ For to the end no man myght bee moued herewith that in all ages there haue béene teachers who haue cared for nothing lesse than to direct leade men vnto Christ Christ himselfe expreslye sayth that it maketh no matter how many such there haue béene or howe long agoe they haue béene because this is to be considred that there is but one doore the which whosoeuer leaueth and diggeth vp gates and breaketh vp doores to enter in is a Théefe and a Robber But the Sheepe did not heare them M. By these shéepe hée meaneth the elect C. and hée proueth that they were not of the Churche of God which haue béene led out of the waye by false teachers First of all this is therefore spoken lest when wée behoulde the great multitude of suche as go astraye wée by their example thinke that wée also may go astraye and perish For this is no small consolation and matter of trust when we knowe that Christ hath alwayes defended his shéepe from the manifolde lyings in wayght of woolues and théeues A. To this effect also pertayneth that which hée sayth in another place namely that false Prophetes and false Christes shoulde worke wonders so that many shoulde be seduced and euen the elect also if it were possible Mat 24.24 C. It may bée and often times it commeth to passe that the shéepe doe erre and goe astraye before they be gathered into the Shéepefolde of Christ that is to saye before their calling In like manner it commeth often times to passe that they which haue béene of the housholde of Fayth are straungers for a time and after a sorte doe cease to be sheepe but these thinges are nothing repugnaunt with this sentence of Christ for thys is the simple meaning of Christ that al the elect of God though they haue bene tempted with an innumerable sort of errours are notwithstanding kept in the obedience of godly Fayth least they shoulde be made a praye for Sathan and his ministers And this worke of God is no lesse wonderfull when hée gathereth togither the shéepe that for a time haue gone astraye than if they shoulde haue remayned shutte vp in the shéepefolde for euer For this is alwaye and without exception true that they are not of vs i. Iohn i i9 which goe out from vs but they which are of vs doe abyde with vs to the ende of the worlde Bv. Therefore because the electe haue alwayes the marcke of Goddes Children and of the Lordes slocke printed in their heartes by and by they knowe that the same which is sette forth by false teachers procéedeth from another spirite These shéepe loue Christ desyer christ and séeke after Christ yf any man therefore preach him if any man bring hys word they ioyfully receiue the same whereas they do not know a straungers voyce but flee from the same They are straungers which differ from Christe which want the spirite of Christe and which abhorre the voyce of Christ that is to saye they are straungers which forsake the true Faith The Bishoppe of Rome a false teacher Wherefore let not the Bishop of Rome maruel that we wil not heare his voyce For he preacheth not vnto vs Christ the true Shepheard in him all thinges but he preacheth vnto vs him selfe For he would séeme to bée and would be accounted in déede the heade of the vniuersall Church he boasteth him selfe to be the great Pastoure in earth the vicar of Christ which can bind and remit our sinnes Therefore séeing we are Christes and doe knowe no mans voyce but the voyce of this our Shepheard let that Lycaon with his deceyuours and false teachers go to the place which hée hath deserued Lycaon was a King of the Archades who went about by murder to deface the God Iupiter as Ouid writeth C. But if so bée the number of the Faythfull be lesse then were to be wished also if so be many out of a fewe slide awaye the godly teachers haue herewith all to comforte them selues that Gods elect which are the shéepe of Christ heareth them A. He which knoweth God saith saint Iohn heareth vs. C. It is our partes dilligently to endeuour our selues by all means to seke to bring the whoale world to the vnitie of fayth if it might be in the mean time let vs be contented with our nomber be it neuer so small 9. I am the doore by me if any man enter in hee shall bee safe and shall goe in and out and finde pasture I am the doore R. Twise Christ calleth himselfe the Doore not by superfluous repitition but by a necessarye explication of a double Doore B. For there is a Doore of true pastours and another also for shéepe as we haue declared before in the seauenth verse By me if any man enter C. A notable consolation for the godlye For Christ promiseth vnto them health and a prosperous state Then hée expresseth two partes the first is that they shall go safely whether soeuer it shall be néedefull the seconde is that they shall eate to their contentation By egresse and regresse that is to say by going out and comming in the Scripture often times meaneth all the actions of mans lyfe 2. Par. 2.10 Deu 28.6 Psa 12i 8 M. as in the first Chapter of the seconde booke of Cronicles in the eyght and twentie Chapter of Deuteronomie and in the hundered and one and twentie Psalme C. Therefore in these wordes a double vse of the Gospell is commended vnto vs the first that in Christ our soules shall finde pasture which otherwise are readye to pine and are fedde with nothing but winde the seconde that he will be a sure defence and forte to vs against the inuasion of Wolues and théeues R. For the Gospell the wordes of lyfe righteousnesse saluation lyfe and all Gods graces are pasture
wrought during the time that be preached there was none more wonderfull than this and therefore hee thought it necessary to noate boath the name and also the kindered and exactly to describe the place with the rest of the circumstaunces specially séeing he knew that none of the other Euaungelistes made any mention of this miracle Therefore fyrste of al it is worthy to be noated and remembered For beside that Christ in this miracle left vnto vs a testimony of his diuine power he also sette before vs an expresse Image of our Resurrection in the end of the world to the end we might knowe the scope of our Faith howe that Death is no Death and that Christe is our resurrection and life C. Furthermore this was as it were the latter act and conclusion for nowe the time of his death approched It is no merueile therefore if so be he specially sette forth his glory in that worke the memory wherof he would haue throughly imprinted in the mindes of his seruauntes that it might be a sertaine sealing of all those miracles that were done before Christ had raised vp other dead folkes at other times but nowe hée declared his power vpon a dead and putrified carcasse B. For the nerer that the daye whiche was prescribed vnto the Lorde drue toward euening in the which he should finishe the office of a Redéemer the more plainly boath by wordes and also by déedes he reuealed who hée was and wherefore he came in the fleshe R. And thus beginneth the hystory M. When Iesus was come ouer Iordane into the place where Iohn at the firste baptized and had taried there a while a sertaine man named Lazarus fell sicke And to the end we might knowe who this Lazarus was Iohn saith that hee was of Bethany the towne of Mary and Martha his sisters whose Brother he was C. The which is therefore expressed because the fame of Lazarus was more obscure than the fame of his sisters For these holy women were wont to lodge Christ as we maye reade in the tenth chapter of saint Luke 2. It was that Marye whiche anoynted the LORDE with oyntmente and wyped his feete with her heare whose Brother Lazerouse vvas sicke Bv. Because the Gospell maketh mention of many Maries here there is a difference put betwéene this Mary and the reste namely that it was the very same which anoynted the Lord. M. And this is put downe here by Anticipation B. For the Euaungelist declareth this anoynting in the chapter following C. Therefore there is greate Ignoraunce in them which immagine this Mary the sister of Lazerus to be that infamus woman of whome Luke maketh mention in his seuenth Chapter The making mention of the oyntment ocasioned this errour and also because in both places mention is made of Simon in whose house the acte was done as though it were not manifest that Christ was often times anoynted and that in diuers places The synfull woman of whome Luke speaketh anoynted Christ at Ierusalem wheare she dwelt Also Mary of Bethany did the like in her towne And the pretertence Anoynted which the Euaungelist vseth ought not to be referred to the time in the which the same was done of the which the Euaungeliste heare intreateth but to the time in the which he wroate as if he shoulde saye this is that Mary whiche afterwarde powered out her oyntment for the which cause there arose a murmuring among the Disciples Bv. To be short this woman is sayd to haue anoynted the Lord euen as Iudas is saide to haue betrayed Christe M. Math. i0 4 Moreouer in that Lazarus Mary and Mrtha dwelt together we haue an example of brotherly amity concord and agreement Vnitie of Bretheren pleaseth the Lorde The Lorde is delighted with such vnity of Bretheren and systers insomuche that it was not in vain that the Lord had company and felloweshippe with this Lazarus Mary and Martha It is a true saying the loue and vnitie of bretheren is seldome found Suche is the corruption of oure nature that bretheren very seldome well agrée together Very fewe remember this saying of Christe Blessed are the peace makers for they shal be called the Children of God 3. Therefore his sisters sent vnto him saying Lorde beehoulde hee whome thou loueste is sicke Therfore his sisters sent B. For they trusted that yf the Lorde had bene present their brother shoulde not haue dyed the which boath of them affirmed to the Lorde Lord behould he whom thou louest C A shorte message but yet notwithstanding Christ might hereby gather what the two sisters would haue For vnder this complaint they doe modestly insinuate their Supplication that hee might helpe R. Hereby we maye learne a forme of prayer C. We are not forbidden to vse any long forme of prayer notwithstanding this is the summe that we ought to cast oure cares and whatsoeuer else disquieteth vs into the Lords lappe that he may helpe vs. Thus doe these women deale with Christ they doe familiarly vtter theire gréefe vnto him thereby hoping to haue ease B. They prescribe nothing vnto the Lorde they think it suficient to tell vnto their louing benificiall and wise frende howe the case stoode with them and in what perill they were in C. It is also to be noated that they haue hope to obtaine helpe vpon the loue of Christe M. In that they make no mencion of their brother neyther doe craue in expresse wordes that he would come and deliuer him from his disease they so did vppon truste and familiaritie whereby they made accounte that the disease of theyr brother woulde mooue the Lorde to haue no lesse care for the same than hée had for any thing that appertained to him selfe C. And this is a rule alwaye to be obserued in true praier For where the loue of God is there is vndoubted and present health because hée doth not loue and forsake Bv. Therefore these systers Humanity toward the sicke shewing themselues to be natural and louing to their brother ouer and aboue the example which they leaue vnto vs of pietie and humanitye which wée shoulde showe towarde sicke persons doe teache vs in all our necessityes to runne first vnto Christ which loueth vs all most intyrelye to whome wée must prescribe nothing he knoweth when to helpe and to whome it is néedefull R. Let fayth onely tye God to necessitie that helpe and reléefe may torne to the glorye of his name For if so bée the time and the manner howe be prescribed then the helpe is ascribed to humaine wisedome 4. When Iesus hearde that hee sayde This infirmitie is not vnto death but for the glorye of God that the Sonne of God might be glorified thereby M. Christ knewe before that Lazarus was sicke but the Euaungelist describing this matter in order as it was done sayth that the Lorde spake these thinges when hée had hearde the message which Mary and Martha had sent vnto him C. And his purpose was by thys
spirite sayth VVo vnto you when all men prayse you for so did their Fathers vnto the false Prophts The flesh sayth Hée is a wise man and lyke to come to promosion that wil séeke to please God and man The Spirite sayth Mat 6.24 Gal i i0 i Ioh 2 xv No man can serue two maysters And againe If so bee I shoulde please men I were not the seruaunt of Christe For if any man loue the worlde the loue of the Father is not in him To conclude The flesh sayth So many as haue preached the worde of truth vnto men haue bene horriblely punished and haue myserablelye perished Apoca i4 i3 But the Spirite sayth Blessed are the deade which dye in the Lorde for they rest from their labours Wherfore feare not them which can kill the bodye and cannot kill the soule but feare him which can cast boath bodye and soule into hell fyer 9. Iesus aunswered Are there not twelue hours of the day If any man walke in the daye hee stumbleth not because hee seeth the light of this worlde C. This place hath bene diuerselye expounded but this is the true sence and meaning of the same First of all the Lorde borroweth a similitude from the night and the daye For if any man walke in the darckenesse it is no meruayle if hée stumble slyppe and go out of the waye but the light of the sonne in the daye time shaweth the waye And the calling of God is like the daye light whych wyll not suffer vs to go out of the waye or to stumble Therefore whosoeuer obayeth the worde of GOD and taketh nothing in hande but at his commaundement hee shall haue God his guide and director and vpon truste hereof hée maye securely and without feare go on his way For whosoeuer walketh in his wayes shall haue his aungelles to attende vpon him and to kéepe him that hee dashe not his foote against the stoane Christ therfore bearing himself bolde vpon this defence boldely goeth forwarde into Iury not fearing to be stoaned because there is no daunger of erring where God taking vpon him the office of the Sonne doth illuminate our steppes and moderate our course B. This therefore is the scence and meaning of that which Christ sayth As there are twelue hours of the day in the which men may walke and doe theyr busynesse for hée whiche will walke or doe any thing in the night easyly stumbleth so haue I my daye which is ended by the houres thereof therefore in this daye I must finish all those thinges which my Father hath committed vnto mée This day now draweth towardes night and is almost at an ende the houre is at hande when I must go out of the worlde to my Father Wherefore how greatlye so euer the Iewes are my enymies I wyll finishe my workes whyle I haue day and for this cause I must go boath into Iury and also to Hierusalem and sette forth my Fathers glorye hée shall take charge of vs and defende vs. The lyke allegorye the Lorde vsed in the ninth Chapter going before C. By these wordes wée are taught that so often as a man will followe his owne counsayle and purpose without Goddes calling hys whole lyâ—e is nothing else but a wandering and straying course and they which seeme most wise in theyr owne conceytes when they aske not counsayle at the Lords mouth and haue not theyr actions guided by his spirite doe like blind men groape in the darcke R. If any man obiect Why doeth Christ then somtime flee Obiection yf so be his enemies ar able to do nothing within the appoynted and limmited time A. Euen as he plainly declared when he sayd to sertaine of the Pharise is which perswaded him to shonne the fury of Herod For he sayde to them Luk. i3 3i Go and tell that fox behould I cast out Deuels and heale the people to daye and to morrowe and the third day I shall be perfited Neuerthelesse I must walke to daye and to morrowe and the daye following Aunsvvere R. I aunswere Christ therefore fled because his office as yet was not fulfilled the which béeing ended he willingly deliuered him selfe into the hands of hys enemies And he fled to teach vs that we ought not to tempte God but to vse those Iust and Lawfull meanes which God hath set before vs vntil the race and course of our gospell be finished That whiche is spoken of the ministerye of the Gospell ought to be vnderstood of the whole life of euery man For this corporall lyfe is set and appoynted within his bounds and limittes as it is writen Short are the days of man thou hast the nomber of his months Iob. i4 5 thou hast appoynted his bondes which hee cannot passe For if so be our hears which are the smalest things are nombered in the sight of God how much more are the dayes and howers of our lyfe nombered before God Wherefore so long as a man walketh within the compasse of twelue howers of the daye in the time of his appoynted life and in his owne calling his life shall not be impaired by any perill C. And this knowledge is very necessary for vs for the faithful can scarse moue their foote to followe God who must goe before vs in our vocation but Sathan by and by casteth in our way a houndered stombling blockes and séeketh by al meanes to stop vs. But so soone as the Lorde by his bryght Light willeth vs to goe forward wee must goe on with good courage although we be beset with many deaths because he neuer commaundeth vs to go forwarde but he incourageth vs with his promise that we maye be assured whatsoeuer we take in hand at his commaundement shall haue good successe He is oure Chariot whiche carieth vs without wearinesse through all tedious waies vntill we come to the hauen of reste In fine we are taught that the eyes of the Lord are euer ouer them to kéepe and preserue them which are ready to fulfill his will and commaundement Againe hereby also wee gather that the whoale rase of that mans life is accursed of the Lord who neglecting his word followeth his owne fantasy and doeth what hee thinketh good in hys owne eyes Bv. Wherfore true fortitude of the mind springeth from the fayth in Christ by which carefull feare is driuen awaye and by the loue of piette is quight rooted out of our heartes C. And Christ here according to his wonted manner deuideth the daye into twelue houres For although the dayes in sommer and winter doe differ yet notwithstanding the daye hath alwayes twelue houres and the night as many M Christ vsed no curiosity in humaine matters but tooke all thinges in good parte which common vse mayntayned with impietye 11. These thinges said hee and after that hee saide vnto them oure friende Lazarus sleepeth but I go to awake him out of slepe B. By this allegory the Lorde gaue his Disciples to vnderstand that he woulde
detracteth his prayer whiche he knewe was againste his callynge and wisheth to suffer any thinge rather than he should not fulfill that which was enioyned to him of his Father lastly he beinge contented with the glory of God onely he forgetteth all other things and counteth them as nothing But this seemeth to be vnméete for the son of God that he should vnaduisedly make his prayer the whiche he muste by and by renounce to obay his Father We confesse verelye that this is the foolishnesse of the Crosse whiche is a stumbling blocke of offence Affections in Christe vvere pure A. Is it is sayd in the firste Chapter of the fyrst Epistle to the Corinthians But the more the Lord abaced himselfe the more his vnspeakable loue towards vs is manifested Moreouer we must remember what was spoken of before that the humaine affections from the which he was not fre were pure in hym and voyde of Sinne the reason is because they were framed and tempered to the obdience of God For there is no let but the Christe should feare naturally death and yet notwithstandinge desire to obay God but in diuers respectes Herevpon came the correction when he sayeth that therefore he came into this howre For how soeuer he feared death notwithstanding because he waied wherfore he was sent and what the office of a redeemer required he offereth the horror conceiued of the sence of nature to his father to be corrected or rather that the same beinge restrayned he might make him selfe frée and at libertye to excute the commaundement of God Wherefore if so be the affections of Christ whiche were pure from al sinne ought so to be restrayned that he might be obedieÌ„t to his Father Affections in man enemies to God how diligently ought we to séeke to suppresse our affections séeing there is not one of them but they are enemies vnto God Let this therefore be the meditation of the godly to striue against them selues vntyll they haue denyes themselues We must also noate howe that not only those affections are to be brideled which are contrary to the will of God but also which do hinder the course of our calling although otherwise they are neyther hurtfull nor vitiouse To the ende thys maye more euidently appeare we must place the will of God in the first degrée in the second degree the pure and sincere will of man as the same was geuen of God to Adam and as the same was in Christ In the last degrée our will which is infected by the contagion of sin The wil of God is a Rule to the which whatsoeuer is inferiour to the same must bée subiect Now the pure wil of nature shal not of it selfe be rebelliouse vnto God howebeit man hath many impediments though he be framed and bent neuersomuch to the right way vnlesse he subdue hys affections vnto God Christ therfore had one simple battaile that he might feare no more that thing which naturally he feared when he knewe otherwise to please God but we haue a double battaile because we muste fight against the stubbornnesse of our fleshe Herevppon it commeth to passe that the most valiaunt souldiers do neuer get the victory without a wound Wee must also learne to obserue this order that so often as we are vexed with feare or opressed with sorrowe we by and by lift vp our hartes vnto God There is nothing worse or more hurtful than to foster that within vs which doeth vexe vs. And this is the iust punishment of slouth and negligence in all those which will not come vnto God 28. Father glorify thy name Then came there a voyce from heauen saying I haue boath glorifyed it and will glorify it againe Father glorify thy name B. These are abrupt and broken sentences and not spoken without silence and consealing of somwhat that shoulde haue ben vttered the which are often vsed of such as haue troubled mindes C But in these wordes he testifieth that he preferreth the glory of his father before all other thinges yea before his owne lyfe B. As if he shoulde saye for this cause that I might cause thy name O father to be gloryfied euery where by my death I came into this howre graunt mee of thy goodnes that this maye alway come to passe To haue the name of God gloryfied is to haue God the Father hym selfe in many places preached and acknowledged This began to be done more excelently then at any time before after the death of Christ when the holy Ghoste was sent for so it ought to appeare what the death of Christe brought vnto the world C. This therfore is the true moderation of our prayers yf so be wee so defyer the glorye of God that in them we prefer them before all other things I haue boath glorified it and will glorify it This is as much as if he had sayde I wil finish that which I haue begonne For God doth not forsake the worke of hys handes B. The father had glorifyed his name when he wrought such notable miracls by the Lord that in flesh he declared the testimonies of his goodnes againe hée woulde glorifie the same by sending the Comforter which should preach the gospell of grace to the vttermost partes of the earth and should cause many to beléeue the same Or to speake more large he glorified it when Christ was borne of a virgine when he wrought miracles when he was worshipped of the Magi guided by a Starre when he was acknoweledged of the saints ful of the holy Ghost when he was reuealed by the descending of the holy ghost in the likenes of a Doue when he was declared by a voyce sounding from heauen when hee was transfigured on the mountain And he will glorify the same when Criste shoulde ryse againe from the dead when death should neuer after haue any more power ouer him when he should be exalted aboue the heauens and his glory aboue al the earth when he should power out the holy ghost vpon all fleshe and by the preaching of the Apostles shoulde tourne the whâ—ale world vnto him Bv. Also the oracle or voyce from heauen might thus be vnderstood hytherto thou arte my naturall consubstantiall and equall Sonne from the beginning and euerlasting but when in the fulnesse of tyme thou hadest taken vpon thée mans nature thou didest loose nothing thereby of thy deuine maiestie as I will declare Thou shalte dye in déede as man but hauing ouercome sinne death and hell thou shalt ryse againe as God and shalt be worshipped with me throughoute the whoale worlde Moreouer because it was the purpose of God to salue the offence of the Chrosse to take away the stombling stoane of the fame the father doth not only promise that the death of Christ shal be gloriouse but doeth also promise to adourne the same so much as â—uer it was adorned before M. Wée haue also to noate in this place that the prayers of the children of God cannot
this faith was not liuely in them and not so vertuouse as it beecame the same because Christ geueth not vnto his Disciples the spirite of feare but the spirite of constancye insomuche that they dare bouldlye confesse that whiche they haue learned of him And although it is not likely that these men were quight dumbe yet notwithstanding because they made no true confession the Euaungelist simply denieth that they professed theyr fayth For this had bene true and lawfull confession to haue openlye geuen their name and professed Christ Wherefore let no man flatter himselfe which in anye parte hydeth and dissembleth his faithe leste he should incurre the displeasure and hatered of men For although the name of Christ be odiouse that feare is not excusable which maketh vs slide from the confession of his name though but the breadth of a heare Bv. A great number at this daye haue the very same disease that these Rulers had For they vnderstand the doctrine of trueth they know the lawful vse of the sacramentes that papistry is contrary to the doctrine of the Gospell and that in the papacy the Sacramentes are not ministred accordinge to the institution of the Lorde all these thinges they sée and knowe but yet neuertheles for feare and the loue of temporall thinges they communicate with the very same they haulte on both sydes and do not bouldly confesse the trueth All these men verely do greatly offende and ought not to be confyrmed in their errour to beleue that it is sufficient if so bee they retayne that which is true in their harte and do thinke well in their minde of the Gospell and in the meane time haue a lyking of these abhominations instituted against the word of God that is to saye they come vnto the masse not as to the masse but as vnto the Lordes Supper God hateth that hipocriticall dissimulation and loueth trueth and sinceritie Concerninge excommunication reade the ninth Chapter going before beginning at the .22 verse 43. For they loued the prayse of men more then the praise of God R. Thou mayest sée in this place the cause why fewe of the Rulers mightye men and wise men doe not sincerelye confesse the Gospell Because the Gospell bringeth with it the Crosse and the forsaking of earthlye goodes Nowe séeing the Rulers coulde not abide to forsake their tyranny and séeing it séemed foolishe to the wise men to resigne the wisdome of reasone to the bare and weake worde of the gospell it hath euer to come to passe that very fewe mightie and wise men truely confessed Christ According to the saying of Sainte Paule Behould your calling bretheren how that not many wise men after the flesh not many mightie not many of high degre are called but God hath chosen the foolishe thinges of this world to confounde the wise C. The Euangelist laieth no supersticioÌ„ to these menes charge but onely sayth that they sought to auoyde the reproche and disprayse of men For yf so be ambition preuayled more with them than the feare of God it followeth that they were delyuered by a certayne light feare of concience Nowe let the readers noate how greatly God misliketh and condemneth theire feare who dissemble their faithe before men for feare of displeasure What worse thing can there be yea what can be more beastly than to preferre the vaine liking and commendation of men before the Iudgement of God And he pronounceth all those to be suche who forsake the displeasure of men when they should confesse a pure true faith and that iustely For the Apostell commending the inuinsyble constancie of Moyses Heb. â—i 27. saith that he endured euen as though he hadde séene him which is inuisible By which wordes he geueth vs to vnderstande that when a man fasteneth his eyes vppon God his harte will be inuincible more faste than an Adamant stoan Hervpon therfore commeth that cowardlines which maketh vs to fal to false dissimulation because wee haue wholy respect vnto this world For the sincere aspect and behoulding of God doth driue away all smoake and vanitie of ritches and honours It is not therefore a small and veniall offence as some imagine to deny Christ seeing the holy Ghost in this place sayth that those Rulers which confessed not Christe loued the prayse of men more than the glory of God Bv. And Christe himselfe sayth He which denieth mee before men shall be denied of mee before my Father which is in heauen Mat. 10.33 C. To loue the prayse of men in this place signifieth to desire to be in estimation and fauoure among men Therefore the Euaungelist meaneth that these Rulers were so addicted vnto the worlde that they rather desired to please men than God R. The prayse of men is to be counted honest good and wise the glorye and prayse of God is to be obiected contemned scorned crucified and to be cruellye slaine For by these meanes Christ entered into the kingdome of his Father and the Father by them was glorified in the worlde Hee therefore which preferreth the prayse of men before the glorye of God is vaine and miserable seeing the praise of men tendeth to reproache and shame but the glory of God bringeth to euerlasting lyfe 44. Iesus cryed and sayd Hee that beleeueth on me beleeueth not on mee but on him that sent mee M. All this place contayneth a serious and summarie declaration by which the Lorde maketh plaine protestation concerning himselfe and his dispensation as that hée doth not defende his owne cause that hée came not at his owne pleasure but that hée was sent of the Father that hée is the light of the world sent to doe good and not harme that hee spake nothing of himselfe and therefore that they which beléeue in him beeleéue not in him but in the father which sent him and that hee iudgeth not the vnbeleeuing but that they must be iudged by the word which he hath preached And by this his serious contestation hys purpose was in plaine wordes to gyue his last farwell to this blinde and obstinate people to lay the blame of vnbelefe vppon their owne heades and manifestlye to testefie of his righteousnesse and innocencie And this hee did not symply and in the eares of one or two but freely and with a lowde voyce which the Euaungelist noateth by these wordes Iesus cryed and sayde So did the saintes of God in olde time protest before the people shewing that they had omitted nothing Deut 32 1. Iosua 23.4 King 12 3. Act. 20.33 which pertayned to the office committed vnto them as Moyses Iosua Samuell and Paule B. Also the purpose of our sauiour Christ was by his example speaking of him selfe with so loude a voyce than the which nothing greued more the Pharises to incourag those fearfull Rulers which beleeued on him that with him they might dispise the Pharises in respect of God And that they might do this he bringeth a moste vrgent and stronge reasone affirminge that
names Therefore he doth argue verye well of their owne wordes what they ought to doe Thus also let vs consider of our selues Wée cal Christ our Lord and master but where is the obedieÌ„ce due to a Lord and Maister We cal him our sauiour and redemer but where is faith and truste Where is loue due to a sauiour and redéemer Wée call God our Father but wée lyttle consider what hee speaketh by a Prophete M. Yf I be your Father Malac. 1.6 where is my honour Yf I be your Lorde where is my feare Wee are muche deceyued in this that wée doe not sufficientlye waye what those voyces require whiche came out of our mouthes whether they belong vnto God our Father or to Christ our Lorde or to those with whome wée haue to doe in this life whether they bée superioures as Magistrates Ministers of the worde â–ª Parentes and such lyke or wheter they be our equalls as bretheren kinsfolkes and neighbours or our inferioures as children seruants and subiectes And ye saye well for so am I. Therefore he sayeth well which calleth Christ our Lord and Maister for he is our Lord and Maister only Euenas he him selfe affirmeth in this place and in the twentie thrée of mathew He allso which calleth him our only Redéemer Sauiour Mediatoure and Shephearde sayeth well for he is so in déede But hée sayth not wel which calleth wolues Shepheardes Antechrist the vickar of Christ the most filthy and abhominable holy and cleane which calleth a tyrant a father Simonicall Princes and flowe bellies not seeking Christ but their owne honoure and bellies Bishoppes which calleth the most carnall Cardinalles and spirituall personnes and the worshippe of the belly the worshippe of God 14. If I then your Lorde and Mayster haue washed youre feete yee also ought to wash one anothers feete C. He vseth here an argument from the more to the lesse Pride will not suffer vs to haue that equallity and felloshippe among vs which wée should haue But Christ which is farre aboue vs all doeth humble him selfe to make the proude ashamed who forgetting their state and degrée do exempt them selus from brotherly felloweshippe For whome thinketh mortall man him selfe to be yf he refuse to beare the burthen of his bretheren to apply him selfe to the manners of others and to doe those duties by which the vnitie of the Church is maintayned The summe is this that the same man doth arrogate to muche vnto him selfe who considereth not that he doth therefore liue among his weake bretheren willingly to doe those duties which seeme vncomelye B. For Christe doeth not only require the washing of the féete but also all the duties of true due For it is a figure called Sinecdoche by which we must vnderstand by that which is most seruile all other duties For he which so humbleth him selfe that he is contented to wash his enemies fete what seruice and duty will he refuse to doe C. We must also noate that Christe sayeth that he geueth an example For it is not méete that all his déedes shoulde be drawen into example and immitation Popishe imitacion of Christ B. The Bishoppe of Roome too apishly followeth Christ in many thinges and in this he would séeme to followe Christ washing once in a yeare the féete of sertaine poore folke which haue béene washed before and not only washed but also perfumed with swéete odours and waters And thus by a bare and naked Cereremony they thinke that they haue done very well and when they haue done it they can be contented to contemne their brethren and cruelly to teare the members of Christ and to spitte in his face Wherefore that commicall Pompe is nothing else but a filthye scorninge of Christ And verely Christ doth not heare commend vnto vs a yearlye ceremony but commaundeth vs al our life tyme to 〈◊〉 â—ady to washe our brethrens feete When Abigaâ—l sayde vnto the messengers of Dauid i. Ki. 25.41 Behould let thy handmayde be a seruaunt to wash the feete of the seruauntes of my Lord she ment not such a counterfeit seruice as the Immitating enemies of Christ do vse but she ment that shee would be so obediente loyall and seruiceable to Dauid that shée would not refuse to washe euen the féete of his seruauntes So Paule vnderstoode washing of féete when he requireth the good and vertuouse wydowe i. Ti 5. x to be a washer of the faintes féete that is to saye to be seruiceable vnto them in each poynt M. Finally it is to be noated that Christ sayeth not yée ought to washe my feete but To washe one anothers feete Therefore he doth not so much require that we should doe the lyke vnto him as that we shoulde séeke one anothers profite And peraduenture euery one of vs would be ready if Christ were presente to washe his féete yea none of vs would thinke our selues worthy ynough to doe that seruice vnto him but we shal hardly fynd one which will do the same naye which will acknoweledge that he oughte to do the same to another as the brother to washe his brothers féete the seruant his felowe seruauntes féete and specially they which excel others to washe their inferioures féete That Romish Byshoppe which calleth hym selfe the seruaunte of the seruauntes of God thinketh that Kings and Emperours owe suche reuerence and subiection vnto him that when he sytteth not in the Maiestie of Christ but of Antichrist they ought to kisse his féete But when will that seruaunt of the seruauntes of God submitte him selfe at the féete of subiectes after the example of Christ who rydeth with to muche Pride vppon the shoulders of those whome Christ hath redeemed with his bloude This fellowe boasteth him selfe to be the vicar of Christ and the successour of Peeter Concerning the exposition of the fiftéene and sixteene verses following reade our commentary vppon the tenth chapter of Mathewe beginning at the twentie fowre verse 17. If yee knowe these thinges happye are ye if ye doe them B. That is to saye yf yee rightly vnderstand these thinges insomuch that yee performe them then are yée blessed For the more lyke we are vnto God the more are we blessed And we cannot be more lyke to God in any thing then in liberallitie towardes all men Math. 5.45 So we shall be perfect euenas he is perfect who blesseth the euell as well as the good And he is that goodnesse it selfe by whome al thinges liue and haue their béeing A. For this is that which Luke as it were expounding it sayeth Luk. 6 36 Be yee mercifull euen as your father is mercifull C. Therefore nothing deserueth to bée called true knoweledge which leadeth the faithfull so farre that they desyer to be like vnto their head It is rather a vaine Immagination and fantasye which behouldeth not Christ and these thinges which belong vnto Christe inwardly Hereby thou mayest gather that vntill such time as thou hast learned to submit thy selfe vnto thy
Myracles than Christ him selfe is because he goyng to take possesion of his kingdome woulde more fully shewe foorth his power from heauen Whereby it appeareth that nothyng of his glory was deminished in that his Apostles wrought more excelentlye after his departure who were onely his Instrumentes Yea Philip. 2. hereby it appeareth that he sitteth at the right hand of his Father that euery knée might bowe before hym R. For to go vnto the father in this place is for Christ being now not only God but also man by his death and resurrection to enter into the kingdome of his father to sit at his right hand and to take vppō him the rule of all cretures The which appeared then to the worlde when the Apostles and their true successors preached the Gospell in diuers partes 13. And what so euer ye aske in my name that wyll I doe that the father may be gloryfied in the Sonne Bv. Now he vttereth an other Argument of his deuinitie ▪ the whiche being rightly waied wonderfully comforteth I wyll do saith he for you what so euer you aske in my name For I am God And it belongeth vnto God alone to heare the prayers of al men to graunt and fulfill all mens desyres B. Therfore he geueth a reason of that which he had sayde that the beléeuing in hym should worke greater workes than he wrought which he specially promised to his Disciples at that time present His meaning therfore is this think not that incredible whiche I haue promised vnto you Wherefore what soeuer ye shall aske in my name I wyll geue vnto you But he spake of those workes and Myracles by whiche the Father should be gloryfied in the Sonne That is to say by whiche he was acknowleged to be the sauiour of the world lest any man should drawe this promise to euery thing The glorye of God is the health of his Saintes Prayer accordinge to Gods glori and therefore before all other thinges they pray that his name may be sanctified and that his kingdome might come neither do they pray for any thing vnto the whiche they are not moued by the spirit of God M. To aske in the name of Christ is to pray for somwhat which either pertayneth to his name or kingdome Act. 4. or els by the prorogatiue of his name may be hoped to be obtayned After the firste manner the Apostles prayed to God the father as we may reade in the actes of the Apostles After the other manner al the faithfull pray J wyll doo it By these wordes he declareth that he is not onely a mediatour but also the Lord of all thinges who can graunt al things that we aske yea and as he can so also he will He teacheth also what the end is whervnto all our prayers must be directed namely that the Father may be gloryfied by the Sonne Therfore those thinges which are such that they cannot be done to the glorye of the Father by the Son are neither rightly asked of vs nor yet can be obtayned So that this place agréeth with this saying of Paule That euery tongue should confes that the Lord Iesus Christ Phil. 2. xi is to the glory of God the father The end of all prayers is the hallowyng of Gods name But the lawfull way to sanctifie is here expressed namelye in the son and by the sonne For when the maiestie of God is hidden from vs in it selfe it shineth in Christ when his hand is hidden we haue the same visible in Christ Therefore in those benefits which the father bestoweth vpon vs we must not seperate hym from the sonne according to this saying He which honoreth not the sonne honoreth not the father Ioh. 5.23 14. If ye shall aske any thinge in my name I will doe it R. Christ repeateth one thing twise that those thinges might be more assured whiche he promiseth For we obtayne nothing at the handes of the father but by the son C. The repeticion thereof is not superfluous All men see and féele that they are vnworthye to approche vnto God yet notwithstanding the greater part rush forth like madd men and bouldly yea rather proudly talketh with God Afterward when that vnworthynesse of the which we speake euen now cōmeth in their mindes euery man deuiseth for him selfe new meanes But God calling vs vnto hym setteth before vs one Mediatour by whom he wil be intreated and also fauorable vnto vs ▪ But here agayne the corruption of humaine wisdome triumpheth because the greater part forsakyng the true way wearieth it selfe in crocked and by wayes This therefore commeth to passe because the power and goodnesse of God is not apprehended as it should in Christ There is also a second error namely the not remembring that we are al iustly driuen from the accesse and comming vnto God vntill we ar called of him and that we are not called but by his Sonne Wherefore yf we think one testimony insufficient yet not withstanding let vs knowe that for as muche as Christ doth the seconde time intreat that the Father must be praied vnto in his name he doth as it were lay his hand vpon vs lest we should trauaile in vayne in seeking after ther patrones and helps A. For there is one onely Mediatour of God and men the man Christ Iesus 1. Tim. 2.5 Therfore if any man sin we haue an aduocate with the Father the righteous 1. Ioh ◠1 and he is a propitiation for our sinnes not for our sins only but also for the sins of the whole worlde Concerning the which matter reade more in the .vii. of Mathew beginning at the seuenth verse 15. Yf ye loue me kepe my cōmaundements M. This verse contayneth an exhortation ioyned with comfortable promises Bv. The spirit of the Lorde throughout the whole scripture doth not only shew and teach playnly the trueth but also most vehementlye vrgeth that wée shoulde receiue and retayne the same when we know it wherevpon our Lord also in this present place ioyneth an exhortation to the consolation and deuine doctrine by all meanes vrging his Disciples in them the whole Churche to receyue and retayne these thyngs and to exercise them selues in them C. It was true and sincere loue with the which the Disciples loued Christ the which notwithstanding was somwhat mixed with supersticion the which also happeneth oftentimes vnto vs. For they were out of the way in desiring to retayne Christ styll in the world That he might correct this vice he commaundeth them to bend their loue another way namely to the obseruing of those commaundementes which he had geuen them As if he should say I haue taught you by this my worde that I go to my father I haue taught you why I goe and what fruit commeth vnto you thereby and to the whole Church But because ye here that I shall dye ye are greatly troubled euen as men are wont to be for the departure of their fréendes and ye
he receiueth vs into his fauor and votsafeth to account vs as his frendes euenas he sayde a little before If ye keepe my commaundementes ye shall abide in my loue For the helthfull grace of God hath appeared to all men teaching vs that denying vngodlinesse and worldly lusts we should liue soberly and righteouslye and Godly in this present worlde But prophane and wicked men who by wicked contempt of the Gospell do waxe wanton against Christ doe renounce his freinshippe If ye do whatsoeuer I commaund you M. He sayeth not If ye doe whatsoeuer I doe but If ye doe whatsoeuer I commaunde you Christe didde many thinges which hee hath geuen to vs in commaundement He fasted forty dayes but he did not command vs to doe the like Bv. In these wordes therefore he commendeth vnto vs the Euaungelical preceptes Math. 15.3 and not the traditions of men which in another place he sharpelye reprehendeth 15. Hencefoorth call I not you seruauntes for the seruaunte knoweeth not vvhat his Lord doeth but you haue I called friendes for all thinges that I haue heard of my Father haue I made knovven vnto you C. By another argument he declareth his loue towarde his Disciples namely for that he made him self wholy knowen vnto them euenas there is alwaye familliar communication among friends As yf he should saye I haue broughte much more vnto you than a mortall man commonly bringeth vnto his seruauntes M. For that which friendes were wont to doe that I haue done vnto you For I haue hydde none of those thinges from you which I haue heard only and secretly of my Father but haue reuealed them all to your conscience C. Therefore lette this be a pledge of my loue towards you that louingly and friendly I haue declared vnto you those secrets of heauenly wisedome wiche I haue heard of my father Bv. This serueth greatly for oure consolation and comforte For by our nature and natiuity we are enemies vnto God seruants of the Deuell and of synne men ignorant of God and of his counsailes yea of our owne saluation but the sonne of God dyed and suffered for vs of enemies he hath made vs frends and of seruants he hath made vs houshould Sonnes to whome by the spirite and the preaching of the Gospell he openeth all the misteries and secretes of the Father in such wise that they can be Ignoraunt of none of those thinges which appertayne vnto sonnes to knowe Otherwise there are many counsails and workes of God which are neither profitable to be knoweÌ„ nor yet of men to be desyered C. Therefore it is certaine that Christe didde not make all things known to his Disciples which he knew him selfe neither was it possible for them to attaine to the heith of such misteryes And séeing the wisedom of God is incomprehensible he hath geuen by measure to euery one so muche as is necessary to knoweledge Therefore when he sayeth that he hath reuealed all thinges it ought to be restrained to the personne and office of a Mediatoure He hath made him selfe a meane betwéene God and vs. who hath receiued all oute of the secrete sanctuary of God by which he hath deliuered vnto vs as it were from hand to hand Therefore Christ lefte nothing vntoulde vnto his Disciples which appertaineth to oure saluation or which were necessary for vs to knowe but faithfully dispensed them euenas he had receiued them of the father C. It is then a notable title of the Gospell which we haue here of the Gospell that the harte of Christ is there sayd to be reuealed that we néede not to bee doubtfull of his loue There is noe cause why we should desyer to ascende aboue the Cloudes or wishe to go downe into the déepe to séeke the sertainty of our saluation lette this testimony of loue satisfy vs which is contayned in the Gospell because the same will neuer deceiue Moyses sayd vnto the auncient people VVhat nation is so great vnto whome the Godes come so nere vnto them Deut. 4.7 as the Lorde our God is nere vnto vs in all that wee call vnto him for Bv. But we are muche more noble and excellent in that God hath wholy expressed him selfe in his sonne Bv. Where are then those good fellows which falsly affirme that the Lorde hath not geuen all thinges vnto his Church Herevpon also they take occasion to establishe and appoynte what they liste in the Church as though he would reueale that by them vnto vs which he would not reueale by his owne sonne A like matter I warrant you Truth sayeth that all thinges are deliuered vnto vs Godlynesse telleth vs that the Apostle conceleth nothing from the church but that they faithfullye deliuered all thinges vnto the same and lefte them afterwards in writing least they should be forgotten A. For Paule also testifieth that he deliuered vnto the faithfull all the counsaile of God C. By whiche their wicked ingratitude is condemned who béeing not content with the wonderfull wisedome of the Gospell Acts. 20.27 proudlye ronne to newe speculations 16. Ye haue not chosen me but I haue chosen you and ordayned you to goe and bringe forth fruite and that youre fruite shoulde remayne that whatsoeuer yee aske of the Father in my name hee maie geue it you Bv. Now leste the Disciples shoulde ouer Ioye and wax proude for that they had heard them selues of enemies to be made friendes and the sonnes of of God by the death of Christ C. Hée more playnly sheweth that it ought not to be attributed vnto their owne merite but to his grace that they are come to so greate honour For when he denyeth himselfe to be chosen of them it is as much as if he shoulde saye that whatsoeuer they haue it is not gotten by their owne strength and Industery The common sorte doe faine here a certaine concourse of the deuine grace and also of humaine will but this Antithesis or comparisonne é haue chosen you I am not chosen of you doth wholly callenge thae vnto Christe aloane whiche they were wâ—nt to deuide betwéene him and man as yf it had beene sayde that man is not mooued of his owne accord to séeke after Christe vntill he were firste sought Here is nothing spoken concerning the common election of the Godly by which they are adopted the sonnes of God but of that perticuler election by whiche hée had chosen his Disciples to the office of preaching the Gospell Luk. 6. xiij as is to be séene in Luke and in another place it is sayd Haue I not chosen you twelue and one of you is a deuell Iohn 6.70 C. But yf so be they were chosen fréelye without any desert one their parte to the Apostolicall office it is moste sertaine that the same election is much more frée by which of the sonnes of wrath and of the cursed séede we are made heires of euerlasting life Moreouer Christe in this place so commendeth his grace by which
fructefying to haue frée accesse vnto the Father C. Therefore this part was not added as not appertayning to that which weÌ„t before as it maye séeme to be For séeing the office and labour of teaching doth far surpasse the strength of man Sathan geueth many assaultes against the same which they are neuer able to abyde but by the strength and power of God Thereforee â—st the Apostles shoulde bée discouraged Christ stayeth them vp with a notable coÌ„fort As if he should say If ye shal haue more worke than ye shal be able to finishe in your office my Father wyl helpe you whose hand is prest and ready to helpe you so often as ye desyre the same in my name And in verye déede whereas some teachers geue ouer theyr office eyther for that they are sleuthful or else because they dispaire and are discouraged it commeth so to passe because they are not exercised in feruent praier Wherefore let this promise of Christ styrre vs vp to call vpon God For whosoeuer knoweth that the successe of this worke commeth only from God he wyll offer his labor vnto him with feare and trimbling and contrariwise if a man distrusting his labour do neglect the helpe of God or when he cometh to the pushe doeth cast away his speare and shield hée shall profite nothing Finally these two vices must be shunned namelye arrogancy distrust because as they do careleslâ—ye forsake the helpe of God who thinke that they haue alreadye the matter in theyr owne hande so also in many straites they faint because they doe not consider that they fighte armed with the power of God vnder whose banner they fight 17. This coÌ„maund I you that ye loue togeather C. This also was added in due and conuenient order to the ende the Apostls might know that mutuall loue was speciallye required to be in the Ministers Concorde buildeth vp Gods Church whereby they might builde the Churche of God with concorde For there can be no greater let than when euerye one laboureth by himselfe and do not ioyntlye conferre and labour togeather in one worke Except therefore the Ministers haue brotherly loue among them selues whatsoeuer they take in hand it shal not prospere so that the building of Gods Churche shall not goe forewarde Bv. Therefore the wordes of the Lord are thus muche in effect I woulde not haue you which are my Disciples to followe men whiche are geuen vnto the worlde which doe hate and deuoure one another for the loue of Ritches and honour I woulde not haue you after that sort to contende among your selues because the world alwayes conteÌ„deth with you But rather I wyll and commaund you to cleaâ—e and ioyne togeather in the sweete bond of loue That loue mutual concorde shall bring to passe that ye shall the more easilye and stronglye beare the hatered and persecutions of the worlde R. Let this therefore moue you to loue one another because ye shall haue none in the worlde which loue you truely and sincerelye no the worlde shall rather hate you Wherfore sée that ye loue one another 18. Yf the worlde hate you Ye knowe that it hated me before it hated you M. The dilligent reader may hereby perceyue that the Lorde omitted nothing at his departure which might eyther instruct eyther moue either exhort or else confirme comfort his Disciples Hytherto he had taught admonished and comforted them diuers sondry wayes C. After therefore he had armed them to the battaile he also exhorteth them to patience For the Gospell cannot so soone be preached but the worlde is by and by on a roare Wherefore it can neuer be that Godlye teachers should be frée from the hatered of the worlde A. For if so bée so many as wyll lyue Godlye in Christ Iesu 2. Tim 3 i2 shall suffer persecution how can they escape the Crosse which preache the worde of trueth which is hated of the whoale world C. Christ therefore in good tyme gaue this admonition to his Apostls lest the same might haue happened to them which commonly befalleth vnarmed and ignoraunt Souldiours who for want of skyll are verye boulde before they sée their enemyes but when they come to the battayle they turne their backes and ronne awaye And Christ doeth not onely forewarne his Disciples lest any newe or soddaine matter should happen vnto them but also confirmeth them by his example as if he shoulde saye I haue exhorted you that aboue all thinges ye séeke to loue one another the which shall cause you dillygently to execute your office to the whiche I haue chosen you But I knowe that the world wyll be as troublesome to you as it hath béene to mée Therefore when the worlde shall requite you with deadly hatered for so great a benefite â–ª whiche you bryng vnto them consider that it hath also hated me whiche am your Maister and farre more excellent than you Bv. By the worlde hée vnderstandeth men lyuing in the world and following the desires of their fleshe iudging all thinges after the fashion of this worlde who are ignoraunt of God and of the misteryes of the kingdome of God And these men are of twoo sortes Some are Hipocrites who woulde séeme to bée followers of vertue to hate vnrighteousnesse and to bée the true worshippers of the true God by the stoodye and loue of true Religion when as in verye déede they are dissemblers neglectours of vertue supersticious men vaine worshippers of God by traditions of men Such were the Pharisées among the Iewes Othersome are Epicures which neyther imbrace righteousnesse nor regarde honestye onely following the fleshe and the pleasures of the same and if any among them séeme to bée honest yet notwithstanding they are worshippers of Idolles and contemners of the true worship of God Such were the most part of the Gentiles And this world or rather worldlye men cannot choose but hate the preaching of the Gospell and the Preachers of the same For they doe greatly accuse and condempne supersticion false righteousnesse pleasures good intencions hipocrisie and impietye they preache Christ the true righteousnesse and sauing health they exhort to holinesse and they them selues lyue purely and Godly repose their trust in God and loke for the life of the worlde to come C. But suche must be armed by the example of Christ For it is not méete that séeing he was hated of the worlde they whiche represent his personne shoulde haue the worlde their friende Before it hated you A. Concerning the hatered of the world against Christ and his Ministers reade the seuenth Chapter going before beginning at the seuenth verse 19. Yf yee were of the vvorlde the worlde would loue his owne Howbeit because ye are not of the vvorlde but I haue chosen you out of the vvorld therfore the vvorld hateth you B. Although worldlye men doe neuer truelye loue one another because euerye one séeketh onely for him selfe yet notwithstanding they detest nothing more than the sincere loue
sayth that he retourneth vnto the Father that they myght certainelye beléeue that by his departure they shoulde loose none of those benifites which hee hath brought because he sheddeth and powreth out of his heauenly glorye the power and efect of his death and resurrection Therefore he left the worlde when he putting of our infirmities was receyued vp into heauen but yet notwithstanding we are made pertakers of his grace because hée sitteth at the right hande of his Father and gouerneth the whoale worlde 29. His Disciples sayde vnto him Loe novve taulkest thou plainely and speakest no prouerbe 30. Novv are vvee sure that thou knovvest all thiÌ„gs nedest not that any man should aske thee any question â–ª therefore beleeue wee that thou camest from God M. The disciples because they did not as yet suffitiently knowe them selues boaste in these wordes that they knowe more then in very dede they knew The lorde had sayde These thinges haue I spoken to you by prouerbes the time will come when I shall no more speake vnto you by prouerbes but I shall shew you plainly of my fathere The Discipls contrary wise saye Lo now talkest thou playnly and speakest no prouerbe They thought that they vnderstode all thinges and that ther was no prouerbiall obscuritiy in the wordes of Christ B. But when the Lorde had at large declared his greate loue towardes them they also in like manner began to burne in loue towardes him they thought that they conceyued much and they perswaded them selues of more than they coulde eyther conceiue or do R. Therefore it was an opinion and not knowledge presumption and not Fayth in that they confesse nowe that they playnely vnderstande the wordes of Christ For they vnderstande not as yet what this meaneth that hée wente to the Father for to vnderstande this they needed the reuealing spirite C. In that therefore they exclayme nowe that theyr Mayster speaketh playnelye and without figure they go to farre yet notwithstanding they speake as it was in deede and which also wée finde true at this daye For hée which hath tasted but a little of the doctrine of the Gospell is more zealous and hath more féeling of Fayth than if hee knewe and well vnderstoode all Plato Yea the sighes which the Spirite of GOD stirreth vp in the heartes of the Godly are manifest testimonies that God doth worke by a secrete meanes aboue theyr capassitie For otherwise Pauele woulde not haue called them groaninges which cannot bee expressed So that wée must thinke that the Apostles felt some profite in suche wise that they might trulye saye Rom 8 26 that the wordes of Christe were not altogeather prouerbiall but they were deceyued in this in that they séemed vnto themselues to know more than they dyd But hereof came the error that they knew not what the gifte of the Spirite shoulde be They triumph therefore before the time euen as if a man shoulde thinke him selfe verye rytche hauing but one péece of goulde in his pursse They gather by sertaine signes that Christ procéeded from GOD and they glorye as though there were nothing wanting But as yet they were farre from that knowledge so long as they knâ—we not what Christ shoulde be vnto them afterwarde A. Also they playnely ynough declare theyr dulnesse in knowing Christ by this that they saye Now are wee sure that thou knowest all thinges as though now and neuer before they ought to knowe that Christ knowe all thinges and hereby to beleeue that hée came out from God M. To what ende then had they séene so many and so greate myracles Of the which notwithstanding Nicodemus saide VVee know that thou art come a teacher from God Iohn 3 2 For no man can do the signes which thou doest except god were with him Iohn 6 69 Furthermore yf so be they did not beleue vntill now that he came from God what ment they to say before we beleue and knowe that thou art Christ the sonne of the lyueing God Thus we sée that faith in the knowledge of Christ was often times so weake in the Apostles that euer now and than they néeded confirmation They beleeued before that he came from God into this worlde but that faith and knowledge had as yet muche obscuritie weakenes whervpon it came to passe that so soone as they receyued anye light and confirmation by and by they thouht that they did truely and certainly know and beléeue although as yet when they spake these thinges their knowledg was obscure and their faith weake ynough the which that which followeth doeth testefye 31. Iesus aunswered them doe yee nowe beleeue 32. Beholde the hower draweth nye and is alreadye come that yee shall bee scattered euerye manne to his owne and shall leaue mee aloane and yet am I not aloane â–ª for the father is wyth mee M. Christ speaketh not this to caste in their téeth their slownesse to beléeue because at the laste they did but beginne to beleeue after they had séene so many myracles but rather to forwarne them and put them in mynde of the temtation to come C. For because they stoode to much in theyr owne conceit Christ putteth them in mynde of their owne infirmitie to the ende they mighte kéepe them selues within their compasse We neuer know well what we lack and howe farre we are from the fulnesse of fayth vntill we come to some seriouse tryall for then proofe maketh plaine howe weake our fayth is which we thought to be perfect and strong Of this Christ putteth his Disciples in mynde and pronounceth that it wyll shortly come to passe that they shal forsake him And this interrogation of Christ is Ironicall as yf he hadde sayd Do ye thus boast as though ye were strong in fayth A tryal is at hand wich will plainlye shewe your imbecillitie For persecution is like a touchstoane to prooue fayth a little whereof when it apeareth maketh them to feare and to stoupe which before weare to lofty M. Therefore there are heare two thinges to be consydered the one is that it ought not to séeme straunge yf there be some which in tyme of peace beléeue and when persecution commeth goe backward séeing the very same hapened to the Apostles The other is that wée oughte to be put in minde of this Infirmitie while as yet we beléeue that wée may think wiihin our selues nowe wée beleeue but when aduersite commeth what wyll we then doe This forwarning will bring to passe not only that we shall be wary and circomspect but also modest and perpetually depending vppon the grace of Christ Mannes minde is vnstable Mans mynde is vnstaple and chaungeable according to the tyme and state insomuch that the mindes and manners of the most parte are according to the tyme. Hobeit I am not aloan C. This correction was added to the ende we maye knowe that nothing is derogated from Christe when he is forsaken of men For séeing in him selfe his power and glory is
same And therefore the Apostle Paule saith 2. Cor. 5.20 VVe are messangers in the roome of Christ euen as though God dyd beseeche you through vs so pray vve you in Christes steede that yee be reconciled to God And we oughte not to estéeme of this vnspeakeable treasure any whit the lesse bicause it is offered to vs in earthen vessels but wee haue rather cause to giue thaÌ„ks vnto God which hath giuen such honor vnto meÌ„ that they may represent his owne person and the person of his sonne in pronouncing remission of sinnes Moreouer heereby appeareth the madnesse and blindnesse of the Papistes Absolution of the Papistes which wrest and abuse this place to their magicall absolutions But Christe dyd not héere appoynt his Apostles to be auriculer confessours but publique preachers of his Gospel Wherefore we must consider the maner of remitting of sinnes that we may knowe what power this is which is giuen to the Apostles And whosoeuers sinnes yee retayne Christ addeth this seconde parte to terrifie the contemners of his Gospell to the ende they may know that their pride shal not escape vnpunished Therefore as the Ambassage of saluation and eternall lyfe was enioyned the Apostles so also they had vengeance committed vnto them to vse agaynst all those wicked ones whiche should reiecte the saluation offered vnto them as the Apostle Paule teacheth Bv. So that the Apostles forgaue men their sinnes when by the preaching of the Gospell they taught that the faythful had their sinnes forgiuen them Retayning sinnes and that they were endued with life by the death and resurrection of Christ Iesus And they retayned sinnes when they pronounced the wrath of God to rest vpon al vnbeleuers It is proper vnto the Gospell that we are reconciled vnto God 2. Cor. 10.6 but it is accidental that the vnbeleeuing are addicted vnto death Notwithstanding wée must note that whosoeuer heareth the preaching of the Gospell and doth not imbrace remission of sinnes there offered is in the state of eternall damnation 2. Cor. 2.16 For as the sonne of God is the sauour of life vnto life to them that beléeue so also he is the sauour of death vnto death to the Infidels A. Concerning the larger exposition of this place reade our Commentarie vpon the .16 Chapter of Matthew and begyn at the nynth verse also at the .18 verse of the .18 chapter 24. But Thomas one of the twelue whiche is called Didimus was not wyth them when Iesus came R. As the fall of Peter is before described at large not to the reproche of Peters fall but that the Scripture myghte set before vs the vayne presumption of flesh euen so in this place S. Iohn describeth the vnbelefe of Thomas not to discredite him by ripping vp his sinne but to set foorth in Thomas the nature of flesh Bv. For Thomas representeth all those who iudge the resurrection of the fleshe to be impossible and therefore doo make a scorne at the same And the vnbeleefe of thys Apostle is therefore set downe that the faythfull myghte thereby bée the better confyrmed and strengthened He was not onely slowe and harde to beléeue but also hys obstinacie made hym desire to feele and handle the body of Christe béeing not contented with the sighte of the same R. Furthermore in this Historie wee acknowledge the woonderfull Iudgementes of God For as God wyncked at the brethren of Ioseph and suffered them to be ledde by enuie agaynst Ioseph at the fyrst secondly to sell him and lastly to lye vnto their Father but to this ende that béeing fallen the deeper when they were deliuered they mighte the more manyfestly see and acknowledge the hande and power of the Lorde Euen so Christe wynketh at the vnbeléefe of Thomas but with this iudgemeÌ„t The iudgementes of god in Thomas hys vnbeleefe that not so muche hys faythe as oures mighte be the more confyrmed For by the vnbeléefe of Thomas oure beléefe was furthered M. In that Thomas was not with the rest some thinke the cause to be this bicause he was not as yet returned from the flighte whiche he tooke for feare 25. The other Disciples sayde vnto him wee haue seene the Lord. But he sayd vnto theÌ„ excepte I see in hys hands the print of the nayles and thrust my hande into his side I will not beleeue C. Here is noted the originall and welsyring of the fault bicause euery maÌ„ will be wise in his owne conceyte and flattereth him self too much Bv. Thomas doth not desire simply to sée the Lorde but rather seeketh for the printes of the nayles and markes in the flesh for so he sayth he will beleeue that Christ is truely rysen agayne As if he shoulde say Ye are disceyued no doubt by some phantasie or spirite I therefore will not beleeue except I see his body yea and least my sight be deceyued except I put these my hands into the printe of the nayles in his hands and my finger into the wounde of his side These wordes contayne nothing sounding to fayth but onely a sensuall iudgemente The lyke happeneth to all those which are so addicted vnto them selues that they giue no heede or credite vnto the worde of God 26. And after eyght days agayne hys Disciples were with him and Thomas with them Then came Iesus c. M. This was the eight day after his resurrection which we may name the Sonday The same day the Disciples were gathered togither agayne In whome we maye note the nature of sincere loue There is a common prouerbe Like will to like They were all lyke affected towarde Christ therfore they desired to be in one assembly And they did paciently beare the vnbeleefe of Thomas vntill suche time as he should be cured by Christ him selfe They did not excommunicate him but admitted him into their fellowship withoute grudging And Thomas also him selfe although he beleeued not those who tolde him of the Lordes resurrection yet notwithstanding he could not keepe him selfe out of the companie of the Apostles and Disciples Héereby wee are put in minde to foster and maynteine mutuall loue and not to forsake the bonde of Christian charitie for some lighte contention C. Concerning the comming in of Christ and the salutation which he vsed reade the .19 verse going before 27. After that sayde he to Thomas Bring thy finger hither and see my handes and reache hither thy haÌ„d thrust it into my side and be not faythlesse but beleeuing M. The Lorde dothe not tarrye vntill Thomas preuenteth him but eâ—â—â—eth him that thing first without the which he had sayde he woulde not beleeue that thereby he might not onely beleeue the resurrection but mighte also be pearced in conscience and that he might knowe that he was not ignoraunt of those things which he had spoken vnto the rest of the Apostles telling him of the Resurrection C. Hereby also we gather what care he had to prouide bothe for the confirmation of our faythe and